Michael Wynn's Occult Reference Library
*CEREMONIAL MAGIC

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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

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

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

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

e the number of hours, but with practice if you always use the same type of candles, you will be able to assess how long they will last. then you can choose one to match the occasion- either one that will have burned through by the end of an evening in a dusk ritual or one that will last for up to 12 hours for an all-night vigil candle, for example on one of the solstices. practitioners of strict ceremonial magick say that you should never use a candle that has been lit for another ritual or purpose and should not use these afterwards for household illumination. however, since candles are so expensive and since you will only be performing positive magick, there is no reason why ritual candles should not be adapted for everyday use. candles from harmony and healing spells may be used in qui

ained one by marrying a mortal and bearing him a child. however, she also lost her freedom from pain and her immortality and so she is a reminder that love may have a price, but that without it life does not have meaning. the colour of water is blue and its zodiacal signs are cancer, scorpio and pisces. the four quarters of the circle every magical circle is divided into four quarters that are in ceremonial magick called the watchtowers. the higher essences who protect the quarters are invoked as the guardians, who control and direct the elemental powers. sometimes they are called kings, sometimes devas, or they may be pictured as the four main archangels, michael, gabriel, raphael and uriel. how you perceive your guardians in the ritual circle is up to you. as with all magick, there are d

ver more to trouble me* do something positive while the soap is melting. if you do not have time for a bath, you can melt your soap in a bowl or bucket and pour it down a drain. 12- planets and angels different days of the week and hours of the day and night are associated with specific energies and each particular time is ruled by a planet and an archangel. though these were primarily centred on ceremonial magick, they can also be used to give focus and potency to informal spells. the planetary and angelic hours can also be applied to the everyday sphere, for example by choosing the appropriate day and even hour for beginning a money-making scheme or a first meeting with a potential business partner or lover. you can further amplify the salient qualities and strengths of these times by us

ABRAMELIN1

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

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<
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

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

ALEISTER CROWLEY EQ I 5

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

ALEISTER CROWLEY EQ I 5

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

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

ALEISTER CROWLEY EQUINOX EQ I 2 2

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

ALEISTER CROWLEY EQUINOX EQ I 2

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

- 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

gress. essentials of method i. theology is immaterial; for both buddha and st. ignatius were christs. ii. morality is immaterial; for both socrates and mohammed were christs. iii. super-consciousness is a natural phenomenon; its conditions are therefore to be sought rather in the acts than the words of those who attain it. the essential acts are retirement and concentration- as taught by yoga and ceremonial magic. 196 mistakes of mystics i. since truth is supra-rational, it is incommunicable in the language of reason. ii. hence all mystics have written nonsense, and what sense they have written is so far untrue. iii. yet as a still lake yields a truer reflection of the sun than a torrent, he whose mind is best balanced will, if he become a mystic, become the best mystic. the method of equi

orce of the mystic, the highest trance to which he has attained. yoga and magic i. yoga is the art of uniting the mind to a single idea. it has four methods. gnana-yoga. union by knowledge. raja-yoga. union by will. bhakta-yoga. union by love. hatha-yoga. union by courage. add mantra-yoga. union through speech. karma-yoga. union through work. these are united by the supreme method of silence. ii. ceremonial magic is the art of uniting the mind to a single idea. it has four methods. the holy qabalah. union by knowledge. the sacred magic. union by will. the acts of worship. union by love. the ordeals. union by courage. add the invocations. union by speech. the acts of service. union through work. these are united by the supreme method of silence. 199 iii. if this idea be any but the supreme

ALEISTER CROWLEY EQUINOX EQ I 3 3

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

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, christian or jew, or whether he name the goal of his attainment god, zeus, christ, matter, nature, spirit, heaven, 135 reason, nirvana, a

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

ALEISTER CROWLEY EQUINOX EQ I 4 2

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

ALEISTER CROWLEY EQUINOX EQ I 4 3

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

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

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

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

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

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

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

cosmic entity. the seven rays can be divided into the three rays of aspect and the four rays of attribute, as follows: rays of aspect 1. the ray of will, or power. 2. the ray of love-wisdom. 3. the ray of activity or adaptability. rays of attribute 4. the ray of harmony, beauty, art, or unity. 5. the ray of concrete knowledge or science. 6. the ray of abstract idealism or devotion. 7. the ray of ceremonial magic, or law. the above names are simply some chosen from among many, and embody the different aspects of force by means of which the logos manifests. ring-pass-not. this is at the circumference of the manifested solar system, and is the periphery of the influence of the sun, both esoterically and exoterically understood. the limit of the field of activity of the central life force. ro

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

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

the type of force, or the nature of the heavenly man of the seventh ray, is fundamentally- 260- a treatise on cosmic fire copyright 1998 lucis trust constructive. it will be necessary here to touch somewhat upon his character and his place in the logoic scheme, calling attention to the need of refraining from personalisation and externalisation. the heavenly man of the scheme in which the ray of ceremonial magic is embodied is one of the main transmitters of radiation from the sun to the system and has a close connection with logoic kundalini. herein lies a hint. the raja-lord of the etheric levels of the physical plane works in close alliance with him and this will be apparent if we bear in mind that the lord of a plane is its embodied activity. he is the energising force that expresses

e heart centre in the body of that great entity who is the life of the animal kingdom. from the heart flow all the influences which will eventually permeate the entire body. these units are those which will be finally separated from the group soul at the reopening of the door into the human kingdom in the next round. let us now consider the immediate present, and the advent of this seventh ray of ceremonial magic. the effect upon the animal kingdom of the force of this ray will be far less than upon the human, for it is not yet ready to respond to the vibration of this planetary logos, and will not be until the sixth round when his influence will bring about great events. nevertheless, certain effects might here be noticed. owing to the increased activity of the deva evolution, and special

sical plane, the devas of the ethers, or of the shadows, as they are sometimes called, and not, to the same extent, the devas of the astral or mental planes. every ray affects in more or less degree the plane or subplane which is its numerical correspondence; the student should bear this in mind, and should therefore recollect that for all purposes of investigation at this time the seventh ray of ceremonial magic will have a powerful influence: on the seventh or physical plane, regarding it as a unit. on the seventh subplane or the lowest subplane on the physical, the astral and the mental planes. on the seventh or lowest human principle: prana in the etheric body. on all monads in incarnation who are seventh ray monads. on a peculiar group of devas who are the agents, or "mediates" betwee

y be reached by a particular group ritual accurately performed, a thing as yet practically unknown. the masons eventually will be one of the chief agents of contact, and as men are as yet not ready for such power as this will put into their hands, true masonry will develop but slowly. nevertheless, under the magnetic force of this seventh ray, the growth of masonry is inevitably sure. this ray of ceremonial magic will consequently have a very profound effect upon the physical plane, for not only is this plane coming under its cyclic force but at all times its planetary logos has a special effect upon it; the raja-lord of this plane is what is occultly termed the "reflection in the water of chaos" of the planetary logos. hence in the matter of this plane (which is the body of the raja-lord)

on, but under the fivefold classification, he holds the third or middle place. 1. the cosmic lord of will or power. 2. the cosmic lord of love-wisdom. 3. the cosmic lord of active intelligence..1. 4. the cosmic lord of harmony..2- 417- a treatise on cosmic fire copyright 1998 lucis trust 5. the cosmic lord of concrete knowledge..3. 6. the cosmic lord of abstract idealism..4. 7. the cosmic lord of ceremonial magic..5. this should be pondered on, and his close connection therefore, as a transmitter of force within the moon chain, the third chain, in connection with the third kingdom, the animal, and with the third round, must be borne in mind. one symbol that may be found in the archaic records in lieu of his name or description is an inverted five-pointed star, with the luminous triangle at

b. specially refers s.d, i, 192. these four are probably those with which man has dealt the most, in this fourth round and fourth chain. compare s. d, i, 70, 95, 107, 227. the four noble truths. the four vedas. the four gospels. the four basic admissions. the four ready elements. the four grades of initiation. a. yajna vidya t he performance of religious rites in order to produce certain results. ceremonial magic. it is concerned with sound, therefore with the akasha or the ether of space. the "yajna" is the invisible deity who pervades space. perhaps this concerns the physical plane? b. mahavidya t he 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 mahayoga has to do with- 817- a

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

touch. 1st ray. destroyer .t he finger of god. 3. sight. 3rd ray. vision. the eye of god. 4. taste. 6th ray. idealism .t he desire of nations. 5. smell. 4th ray. art. the beauty of revelation. 6. the intellect. 5th ray. mind. the knowledge of god. 7. the intuition. 2nd ray. love-wisdom. understanding of god. through the words of power the worlds came into ordered being, and the lord of the ray of ceremonial magic brings about the organisation of the divine organism. through the application of the finger of god in its directing and forceful work, we have the cyclic destruction of forms, so that the manifestation of deity may grow in power and beauty. thus the lord of power or will performs the task of destruction, thereby bringing beauty into being and the revelation of god's will and his b

ncy. 3. animal. iii. adaptability. instinct. vi. devotion. domesticity. 4. human. iv. harmony through conflict. experience. growth. v. concrete knowledge. intellect. 5. egoic or souls. v. concrete knowledge .p ersonality. ii. love-wisdom. intuition. 6. planetary lives. vi. devotion to ideas. the plan. iii. active intelligence .c reative work. 7. solar lives. i. will or power. universal mind. vii. ceremonial magic. synthetic ritual. you will note one interesting difference in this tabulation, and that is the fact that the vegetable kingdom is the expression of three rays, whereas the others are expressions of two. through these three the vegetable kingdom has been brought to its present condition of supreme beauty and its developed symbolism of colour. the vegetable kingdom is the outstandi

. the relation of the rays to the centres in the average aspirant might be classified as follows: 1. head centre. ray of will or power. first ray. 2. the ajna centre .r ay of concrete knowledge .f ifth ray. 3. the throat centre. ray of active intelligence. third ray. 4. the heart centre. ray of love-wisdom. second ray. 5. the solar plexus. ray of devotion. sixth ray. 6. the sacral centre .r ay of ceremonial magic .s eventh ray. 7. base of spine. ray of harmony. fourth ray. these rays and their corresponding centres warrant most careful study. they are comprehensive and revealing. note, for instance, that at this time the seventh ray governs and expresses itself through the sacral centre, that which controls the sex life and the building of forms of expression. therefore it swings now into

upward tendency. 3. animal. 3. adaptability .i nstinct. 6. devotion. domesticity. 4. human .4. harmony through conflict. experience. grow 5. concrete knowledge .i ntellect. 5. egoic or soul .5. concrete knowledge .p ersonality. 2. love-wisdom. intuition. 6. planetary lives. 6. devotion to ideas. the plan. 3. active intelligence. creative work. 7. solar lives. 1. will or power. universal mind. 7. ceremonial magic .s ynthetic ritual. the mineral kingdom influence. the seventh ray of organisation and- 266- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the first ray of power are the dominant factors. results .t he evolutionary results are radiation and potency, a static potency, underlying the rest of the natural scheme. process. condensation. secret

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

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 BAILEY15 THE DESTINY OF THE NATIONS

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)

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

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

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

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

the energies coming from pisces during the last two thousand years are now being rapidly superseded by energies coming from aquarius. these result in major changes in the life of the planetary logos and potently affect his body of manifestation through the medium of his three major centres: shamballa, the hierarchy and humanity. 3. the increasingly dominant activity of the seventh ray of order or ceremonial magic, as it is somewhat erroneously called. this ray is now coming into manifestation and is in close cooperation with the two above factors; it produces also the lessening of the power of the sixth ray of idealism. this has had a long cycle and has greatly hastened the evolutionary process; it demonstrates its effective work in the emergence today of the great world ideologies. i am n

volume v: the rays and the initiations copyright 1998 lucis trust rays, and thus refresh the memory of the neophyte: rays of aspect: 1. the ray of power, will or purpose 2. the ray of love-wisdom 3. the ray of active creative intelligence rays of attribute: 4. the ray of harmony through conflict 5. the ray of concrete science or knowledge 6. the ray of idealism or devotion 7. the ray of order or ceremonial magic it is contact with the energy of the third ray of active intelligence or (as it is sometimes called) the "acute energy of divine mental perception" which admits the consciousness of the initiate into the "secrets of the mind of god. it is the four rays of attribute which, in the evolutionary cycle, condition his character (or apparatus of contact) and evoke his essential quality

fused personality of the planetary logos will demonstrate living purpose within the ring-pass-not of the three lower cosmic planes. with these abstruse ideas we need not concern ourselves. let us study the energy conditions wherein the initiate proceeds from one initiation to another until he stands at the portal of revelation. initiation i. the birth at bethlehem. ray vii. the energy of order or ceremonial magic. first of all, let us consider the type of energy which the seventh ray expresses and wherein lies its potency and efficacy, from the angle of the initiation. as we study these initiations and their conditioning rays, we will divide our ideas into three parts: 1. the type of energy and its quality in relation to the processes of the particular initiation with which it is associate

te the new institutions and forms of civilisation and culture which human progress demands, and nurture the new life and the new states of consciousness which advanced humanity will increasingly register. nothing can arrest this activity; all that is happening today as men search for the new ways, for organised unity and peaceful security, is being implemented through the incoming ray of order or ceremonial magic. the white magic of right human relations cannot be stopped; it must inevitably demonstrate effectively, because the energy of this seventh ray is present, and the lord of the ray is cooperating with the lord of the world to bring about the needed "reforming" soul-infused personalities, acting under this ray influence, will create the new world, express the new qualities and insti

to readjust negative and positive relationships, and today this will be carried forward primarily in connection with the sex relation and marriage. e. to intensify human creativity and thus bring in the new art as a basis for the new culture and as a conditioning factor in the new civilisation. f. to reorganise world affairs and so initiate the new world order. this is definitely in the realm of ceremonial magic. 3. the stimulation of this seventh ray will, in relation to the individual initiate, a. bring into being upon the mental plane a widespread and recognised relation between the soul and the mind. b. produce a measure of order in the emotional processes of the initiate, thus aiding the preparatory work of the second initiation. c. enable the initiate upon the physical plane to esta

BLAVATSKY H P ANTHROPOGENESIS

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

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

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 PLEASURE

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

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

er you might want to picture the flow of energy, coming from you directed by you and leading to that end result. don't see a thing working see it finished! in the example used earlier, don't see the old man moving out of his present neighborhood; see him living happily in a new neighborhood. this is one of the secrets of successful magick the visualization of the end result. drawing down power in ceremonial magick there is a tool much used, known as the wand (or magick wand. several traditions of the craft (e.g. gardnerian, alexandrian, huson) have borrowed this wand and other tools from ceremonial magick, yet i feel the tool itself is unnecessary. we of the craft have our own tool that can do all that the magician's wand can do. it is the athame. the wand is seen as a projection, or exten

tuals extant in the libraries and private collections of europe and america. theban the theban script (also known as "honorian) was a popular alphabet and is used extensively by gardnerian witches, among others. it has been referred to quite incorrectly as 'the witches' runes (it is not runic at all, in fact) and as "the witches' alphabet. passing the river this was used almost exclusively by the ceremonial magicians, though occasionally you may find an individual witch using it on a talisman. egyptian heiroglyphs passing the river 178 i buckland's complete book of witchcraft angelic also known as "celestial, this is another alphabet used almost exclusively by ceremonial magicians. with phonetic spelling. that means, spelling a word the way that it sounds. the english language has a ridicu

in let ore as in sleep "i" can be i as in lit or i as in light "o" can be o as in dot or o as in vote "u" can be u as in cup or u as in lute. by putting the bar over the letter (a, e,t, o, u) we can indicate the hard sound and so differentiate from the soft sound. this is how it is indicated in the pictish runes: malacfflm sometimes called "language of the magi. again, used almost exclusively by ceremonial magicians. malachim pictish the pecti-wita (more on this scottish tradition in lesson 15) have two interesting forms of magickal writing. one is a variation on runes and the other is based on the old and very decorative pictish script. both are presented here for the first time ever. as with other runes, the pictish ones are made up entirely of sraight lines. the way they are put togeth

wishes to appear to the coven (or the lord, for that matter, then she will certainly do so. but she will do so when she is ready and not just because she has been invoked/conjured/summoned! who are we to order the lady? so, if you feel drawn to write a new full or new moon ceremony, please keep this point in mind "guardians of the watchtowers" as i have mentioned before, there is a great deal of ceremonial magick that, over the centuries, has found its way into some traditions of the craft. most of it has gone unrecognized by all but a few craft practitioners. the use of the wand, for example, and the word athame; the white-hilted knife and the pentacle, etc. ceremonial magick, as you know, involves conjuring entities and demanding that they do the magician's bidding. surprisingly, just s

ted a number of different paths of wicca, with a distillation of information on their beliefs and practices. for further information, don't hesitate to contact the group. an enclosed, stamped-addressed envelope would be appreciated, i'm sure. alexandrian wicca a tradition founded by alex sanders, in england. the rituals are basically gardnerian but have been modified with many judeo-christian and ceremonial magick elements. covens work skyclad. the eight sabbats are observed and both god and goddess are honored. sanders himself is unique in the craft world in that he claims the title of a "king" of his witches (details may be found in june johns' book king of the witches. an attempt was made, a few years back, to create a denomination known as "algard" a blending of alexandrian and gardner

alexandrian wicca is now found in many countries around the world. american celtic wicca "the american order of the brotherhood of the wicca" covens stem from jessica bell("lady sheba, a self-styled witch queen. the tradition's rites are virtually the same as the gardnerian, though covens work robed. they follow the same practice of gardnerians in preferring couples; preferably husband and wife "ceremonial magick is the primary work of the american celtic tradition and it is conceived as being the most powerful and ancient means of psychological and occult therapy by which normal, healthy people can undertake a program of initiation and development" australian wicca the craft is alive and well "down under (as it is in virtually every country around the globe, with gardnerian, alexandrian

cca circle was begun in 1974 by selena fox and jim alan. its headquarters are at circle sanctuary, a 200 acre nature preserve and organic herb farm in the rolling hills of southwestern wisconsin. circle coordinates circle network "an international exchange and contact service for wiccans, neo-pagans, pantheists, goddess folk, shamans, druids, eco-feminists, native american medicine people, seers, ceremonial magicians, mystics and others on related paths" they publish an annual source, which i recommend to the seeker, the circle guide to pagan resources. i also recommend their quarterly newspaper, circle network news. circle sponsors a variety of seminars, concerts and workshops at their home base and around the country. at least once a year they also sponsor a special program for wiccan an

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

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

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

e the number of hours, but with practice if you always use the same type of candles, you will be able to assess how long they will last. then you can choose one to match the occasion- either one that will have burned through by the end of an evening in a dusk ritual or one that will last for up to 12 hours for an all-night vigil candle, for example on one of the solstices. practitioners of strict ceremonial magick say that you should never use a candle that has been lit for another ritual or purpose and should not use these afterwards for household illumination. however, since candles are so expensive and since you will only be performing positive magick, there is no reason why ritual candles should not be adapted for everyday use. candles from harmony and healing spells may be used in qui

ained one by marrying a mortal and bearing him a child. however, she also lost her freedom from pain and her immortality and so she is a reminder that love may have a price, but that without it life does not have meaning. the colour of water is blue and its zodiacal signs are cancer, scorpio and pisces. the four quarters of the circle every magical circle is divided into four quarters that are in ceremonial magick called the watchtowers. the higher essences who protect the quarters are invoked as the guardians, who control and direct the elemental powers. sometimes they are called kings, sometimes devas, or they may be pictured as the four main archangels, michael, gabriel, raphael and uriel. how you perceive your guardians in the ritual circle is up to you. as with all magick, there are d

e me* do something positive while the soap is melting. if you do not have time for a bath, you can melt your soap in a bowl or bucket and pour it down a drain. 12- planets and angels [insert pic p226- different days of the week and hours of the day and night are associated with specific energies and each particular time is ruled by a planet and an archangel. though these were primarily centred on ceremonial magick, they can also be used to give focus and potency to informal spells. the planetary and angelic hours can also be applied to the everyday sphere, for example by choosing the appropriate day and even hour for beginning a money-making scheme or a first meeting with a potential business partner or lover. you can further amplify the salient qualities and strengths of these times by us

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

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

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

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

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 "

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)

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

emple [s.t. the principle adept and ranking clergy (high priest/ high priestess) of a working lodge of the society whose station is at the east- the direction of light in regular working and initiations. in regular workings, it is customary for a past hierophant to stand as the warden of the east, so that the hierophant may direct the workings from the center of the circle. high magick: ritual or ceremonial magick. it is called "high" because it was first developed in places which were at a higher elevation than where farming was done, i.e. in towns or cities. usually divided into two major classifications according to don tyson, theurgy (q.v) which literally means "god work" in greek and it's opposite, goety (see goetia. higher self: according to don tyson, that which you really are, as o

laus, gregarious, optimism, faith, hope, lucky, gamble, happy, jovial, humor, magnanimous, counseling, charitable, extravagance- k- kabalah [kabbalah: hebrew for "tradition" a jewish mystical philosophy, the central doctrine concerns the emanation of the world from the godhead in the form of ten divine names or spheres of light. a mystical system which is the basis for western religion as well as ceremonial magick. the word is transliterated hebrew, and is spelled in english in several ways including qabala, cabala, etc. there are many different forms of the kabalah. kabalah, dogmatic: the study of books of the kabalah such as the torah (q.v) and the sepher yetzirah (q.v. kabalah, literal: interprets the codes found in hebrew words, especially words found in the torah (q.v) and other mysti

ost appropriate to their consciousness. group ritual magick. magick, grey: the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical good to yourself or others, and is done either consciously or unconsciously. magick, high: ritual or ceremonial magick. it is called "high" because it was first developed in places which were at a higher elevation than where farming was done, i.e. in towns or cities. usually divided into two major classifications according to don tyson, theurgy (q.v) which literally means "god work" in greek and it's opposite, goety (see goetia. magick, low: the magick of paganism (q.v) which was developed in the

greek and it's opposite, goety (see goetia. magick, low: the magick of paganism (q.v) which was developed in the low lands where farming was done. magick, natural: see low magick. magick, ritual: although this could refer to any type of magick where a pattern, or ritual is followed, it usually applies to those styles of magick where more complex rituals are used. it is also used synonimously with ceremonial magick (q.v, although a ritual can be performed by one person, while ceremonial magick (q.v) requires a group of people to perform. magick, sex: the ability to use the powerful energies raised during sexual activity for magickal purposes. magick, white: the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by

hermetic order of the golden dawn [g.d](q.v, who became the leader and guiding light of the group until schisms developed circa 1900 and the group divided into numerous factions. most noted for writing the initiatory rituals of the hermetic order of the golden dawn (q.v) from a cipher manuscript. he was responsible for the interpretation and eventual publication of many classic grimoires (q.v) of ceremonial magick (q.v) including the sacred magic of abramelin the mage, the greater key of solomon the king, the goetia of the lesser keys of solomon the king, and the armadel of magic. additionally, s.l. mathers translated portions of the zohar and commentaries upon the kabbalah entitled, the kabbalah unveiled. maya: illusion. a sanskrit word which does not mean, as many people believe, that th

in a public publication called the equinox. today, the a.a. is co-sponsored by the o.t.o. order of the astral star, the [o.a.s: the order of the astral star, inc. founded in 1980 in the commonwealth of kentucky, usa, by a group of ten teenagers including ghfr. pneuma asteros, ghsr. alethia asteros, and ghfr. skarff tou asterou and seven other members upon the principles of christian mysticism and ceremonial magick. the first degree is founded upon the ideals of christian knighthood, and the magickal secrets of the christian eucharist. the order practices golden dawn [g.d (q.v) style ceremonial/ritual magick. the symbol of the order is an eight rayed star on it's point, inscribed with the glyphs of the signs of the zodiac, the planets, the numbers, and colors. a gold, silver, and red crux m

, sacred chastity, virginity, sacred warrior, sacred harlot, sex as a sacrament, child bearing, diplomacy, legalist, altar, meditation, sanctuaries, rituals, secret societies, safekeeping, hospitality, tradition, prostitution, civil service. veve: a symbol drawn on the ground in voodoo (q.v) ceremonies and used as a talisman (q.v) or device to attract the loas (q.v) or gods. vibratory formula: in ceremonial magick (q.v, certain words are meant to be vibrated. this means that when sounded (loudly or silently) they should cause not only the practitioner, but all of space around the practitioner and all of the very existence of space before one to vibrate or resonate to the sound. virgo "the virgin" in astrology (q.v, the sixth sign of the zodiac (q.v) having the qualities of mutable (q.v) an

s science-fiction novel, the coming race (1871. much the same as mesmer's animal magnetism (q.v) or baron reichenbach's odic force- w- waite, a. e (nee arthur edward waite: a member of the hermetic order of the golden dawn [g.d. more of a christian mystic, than a magician. he was the major member responsible for the g.d. splitting up into numerous factions, by demanding that order stop performing ceremonial magick and that advancement in the order's various grades be based not due to knowledge and work, but mere time in grade in the order. he wrote several books which were basically compilations from other sources with his comments. his writing style is not considered modern, and whatever wisdom he may have wished to share (suspect as some hold it to be) is hidden beneath his turgid prose

the same time. this deck is known as the rider-waite deck, and is the most widely known and used deck of today. the deck was drawn by g.d. member, pamela coleman smith. waite chose not to violate his vows to the g.d. by not revealing the correspondences of the hebrew alphabet with the major arcana (q.v. waite is one of the people responsible for the non-acceptance of modern day christian mystics/ceremonial magicians, due to his concepts of what they should have been. a. e. waite and aleister crowley (q.v) were bitter rivals. wand: the primary weapon and tool of elemental fire and of the south. a ceremonial magician's primary weapon, used to represent his/her will. wand, lotus: in the astral star, the primary weapon of an adept. this tool is used to represent "elemental spirit" for the mem

ning "circle of animals. an imaginary belt in the heavens extending on either side of the apparent path of the sun, the moon, and the planets along the ecliptic divided into twelve sections of thirty degrees each. used in astrology (q.v. zohar: a huge, mystical commentary on the torah (q.v) first written down in the fourteenth (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has not been available for a wider audience since. it is of particular relevance in revealing d.f's considered opinion about the golden dawn as well as aleister crowley. if i read the signs of the times aright, the veil of the temple of the mysteries is being drawn back at the present mo

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

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

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

st ever maintain the magical stresses that keep the astral forms in being. 14. the great difference between christian science and the cruder forms of new thought and auto-suggestion is that it starts all its workings in the divine life; and utterly irrational though its attempts to philosophise its system may be, its methods are empirically sound. the occultist, and especially the practitioner of ceremonial magic, if uninstructed in this discipline, tends to start his operation without any reference to cosmic law or spiritual principle; consequently the astral images he forms are like foreign bodies in the organism of the celestial man, or macrocosm, and all the forces of nature are spontaneously directed towards the elimination of the foreign substance and the restoration of the normal eq

their special sphere, the sphere of the organising, upbuilding, constructive chesed on the pillar of mercy. the work of the dark masters, who are quite different from the black adepts, is performed in the corresponding sphere of geburah, on the pillar of severity, which will be considered in due course. the point of contact between the masters and their human disciples is in hod, the sephirah of ceremonial magic, as is indicated by the yetziratic text, which declares that from gedulah, the fourth sephirah emanates the essence of hod. these hints given in the yetziratic texts concerning the relations between the individual sephiroth are very important in practical occultism. ho then, may be taken as representing chokmah and chesed upon a lower arc, even as netzach represents binah and gebu

possible to proceed with an entirely systematic and orderly exposition of the qabalistic system, for we must of necessity forestall with partial explanations if our argument is to be comprehensible. we must therefore give some explanation of the three lower sephiroth grouped around tiphareth,netzach, hod, and yesod. 5. netzach is concerned with the nature forces and ele-mental contacts; hod with ceremonial magic and occult [page 190] knowledge; and yesod with psychism and the etheric double. tiphareth itself, supported by geburah and gedulah, re presents seership, or the higher psychism of the individuality, each sephirah, of course, has its subjective and objective aspects-its factor in psychology and its plane in the universe, 6. the four sephiroth below tiphareth represent the pet sona

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

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

atastrophes are of varying degrees of severity, ranging from a bad fright to a fatality. 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 encountered save through the use of ceremonial magic. they are 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 recognised. the great majority of dabblers in occultism are protected by their own ineptitude. they fail to get results, and consequently come to no harm; but if they should succeed in getting results they would find that they had their hands

ed in mid-winter, or whether she slipped into one of the elemental kingdoms that she loved, even as swinburne swam out to sea, who shall say? the information at our disposal is insufficient for an opinion to be formed. the facts, however, cannot be questioned, and remain to give sceptics food for thought. it may be as well to say in concluding this chapter, that when i speak of the experiments of ceremonial magic, i do not mean ritual initiation. now a ritual initiation is of course ceremonial magic, and so, for the matter of that, are the sacraments of the church. but the occultist, using his terms perhaps somewhat loosely, does not include the initiatory rituals when he speaks of ceremonial magic. there are many varieties of initiatory ceremonies, but these are all designed to work upon

ritual initiation. now a ritual initiation is of course ceremonial magic, and so, for the matter of that, are the sacraments of the church. but the occultist, using his terms perhaps somewhat loosely, does not include the initiatory rituals when he speaks of ceremonial magic. there are many varieties of initiatory ceremonies, but these are all designed to work upon the soul of the candidate only. ceremonial magic, on the other hand, in the technical sense of the term, is designed to work upon the soul of nature. the two operations, although there are innumerable forms of each, are entirely different in type, and aim at, and achieve, entirely different results. there is a strong prejudice against ritual magic among those interested in popular occultism owing to the strictures passed upon it

it can show the connection between these ideas and the dreams of the normal mentality. what it cannot explain is the fundamental difference between these subjective states and the normal waking consciousness. it is here that the occultist can tell the psychologist something that it is worth his while to hear, for he can show how these visions can be produced experimentally and at will by means of ceremonial magic. and still more important, the occultist can show him how these visions can be dispersed and the psychic faculties closed down and sealed. this brings us to the practical part of our considerations: how far can the methods of ritual magic be applied to the relief of mental disease? they are undoubtedly palliative, but they will not produce a permanent cure unless the origin of the

human mind as a self-starter, and as soon as its lesser driving- wheel is flying round merrily, we throw in the clutch of the main engine. there is a brief period of struggle as the little machine forces over the reluctant levers of the great machine, then the vapour fires and the engine takes up its work. after that it is only a matter of engaging the gears and driving- if you can! so it is with ceremonial magic. let us consider a concrete case of someone who wants to avail himself of a fighting force. he would have recourse to a ceremony of the planet mars. he would therefore gather together in his temple all that was appropriate to mars. he would drape his altar with a scarlet cloth; he would himself wear a scarlet robe. all his magical implements would be 61 of 103 of iron and his rod

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

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

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

e fallacy of personal validation: a classroom demonstration of gullibility. journal of abnormal psychology 44 (1949: 118-121. barqu according to legend, the demon that holds the secret of the philosophers stone. barrett, francis (fl. nineteenth century) british magician francis barrett, the author of the magus; or celestial intelligencer (1801, stands at the fountainhead of the modern practice of ceremonial magic. little is known of the early life of barrett, who is pictured as a young man in the portrait included in his book. however, in a footnote in the magus, he offered himself as a magical teacher and invited readers to contact him if they wished to become his student (limited to 12. he was at the time living in marlebourne. students would be initiated into the occult arts and the pra

d scholarly research on occult and new age groups. an important aspect of the cesnur program has been the creation of a large research library now located at cesnur s headquarters at via juvarra 20, 10122 torino, italy (to be moved in the course of 2001 to via confienza 19, 10121 torino, italy. it is the largest publicly accessible such library in europe and includes thousands of volumes treating ceremonial magic, wicca, theosophy, spiritualism, parapsychology, and related topics. introvigne has also created an expansive internet site at http//www.cesnur.org that includes selected research papers from the cesnur conferences, opinion papers on various controversies, and special pages carrying ongoing updates concerning such groups as the church of scientology and aum shinrikyo/aleph. the ca

r. raymond bernard. there are national organizations in various countries and an english-speaking division, circles international, headquartered in plainfield, indiana. sources: bernard, raymond. the secret houses of the rose-croix. london: francis bacon lodge, 1981. ceremancy alternative term for ceroscopy, or divination through the shapes of molten wax dripped into water (see also molybdomancy) ceremonial magic ceremonial magic, also known as ritual magic, is a highly disciplined form of magic in which ceremony and ritual become the central tools used in the magical operation. as described in the older grimoires, the books that detail magical operations, ceremonial magic centers upon the art of the invocation (or evocation, and control of spirits. in its more contemporary versions, cerem

oires, the books that detail magical operations, ceremonial magic centers upon the art of the invocation (or evocation, and control of spirits. in its more contemporary versions, ceremonial magic concerns the discipline of the self and the art of controlling and directing personal and cosmic power, which may or may not be personified as a demonic or deific form. in its pre-twentieth-century form, ceremonial magic s rites were religious actions, and the ritual format partook largely of the nature of religious observances. it was not, as generally supposed, a reversed christianity or judaism, though it departed radically from orthodox christianity; nor did it partake of the profanation of religious ritual. it was in effect an attempt to derive power from god for the successful control of evi

metal about him except a gold or silver coin wrapped in paper, which must be cast to the spirit when he appears outside the circle. the spirit is then conjured three times. should the spirit fail to appear, the two ends of the magic rod must be plunged into the flames of the brazier. this ritual is known as the rite of lucifuge and is believed to invoke the demon lucifuge rofocale. modern revival ceremonial magic declined in the eighteenth century and most of the ritual books became buried in libraries. the surviving knowledge was collected into a single volume by francis barrett in the magus (1801. however, in the mid-ninteenth century, a revival of ceremonial magic began with the career and writings of eliphas levi. levi not only made a new collection of magical knowledge, but, by drawin

a revival of ceremonial magic began with the career and writings of eliphas levi. levi not only made a new collection of magical knowledge, but, by drawing upon mesmerism, reworked it into a system more compatible with the scientific spirit of the age. he integrated divinatory work with the tarot into the new system, thus suppling enough information that readers who chose could begin to practice ceremonial magic once again. encyclopedia of occultism& parapsychology. 5th ed. ceremonial magic 265 toward the end of the century, organizations based upon the practice of ceremonial magic began to appear, the most important being the hermetic order of the golden dawn in england. cofounder s. l. mathers rediscovered many of the older grimoires, which he mined for material to include in the golden

metic order of the golden dawn in england. cofounder s. l. mathers rediscovered many of the older grimoires, which he mined for material to include in the golden dawn teachings, and published several of them. his effort was followed by that of aleister crowley, who developed a more psychologically oriented magical system based upon the exercise of the will (thelema. through the twentieth century, ceremonial magic has spread through the west, though it has never been the most popular of activities due to its stringent requirements. several groups, such as the ordo templi orientis, have become international organizations. sources: howe, ellic. the magicians of the golden dawn. london: routledge and kegan paul, 1972. king, francis. ritual magic in england. london: neville spearman, 1970. levi

ondon: g. redway, 1896. reprint, new york: samuel weiser, 1970. melton, j. gordon, and isotta poggi. magic, witchcraft, and paganism in america: a bibliography. new york: garland publishing, 1992. shah, idries. the secret lore of magic. london, 1957. reprint, new york: citadel press, 1957. waite, arthur e. the book of black magic and of pacts. london: george redway, 1898. reprinted as the book of ceremonial magic. london: william rider& sons, 1911. reprint, new hyde park, n.y: university books, 1961. reprint, new york: bell publishing, 1969. the cereologist british publication concerned with the phenomenon of crop circles. address: clements farm, wheatley, bordon, hants, gu35 9pa, england. website: http//www.abel.net.uk/ sayer. ceres see circles effect research unit, the cergy-pontoise hoa

look to austin osman spare (1886.1956) and his critique of traditional ritual magic as the forerunner of chaos magick and to ray shermin as the actual originator of chaos magical theory. spare, an associate of crowley, broke with the order templi orientis that crowley headed and developed a simple form of magical practice that, in his understanding, jettisoned much of the superfluous activity of ceremonial magic that prevented the practitioner from discovering his/her own power. spare developed a very simple form of magic based upon the use of sigils. chaos magick is based on the understanding that order is a concept imposed upon the universe. systems of order, be they religion or science, are attempts to control and subdue, and must find ways to dismiss what is not controllable or unders

s he emerged as a poet of some merit. he also spent his leisure time exploring the joys of sexuality, a theme that strongly influenced his poetry and led to some trouble with college authorities. he also discovered and made his first ventures into magic and the occult. he left college before completing his degree. in 1898 he was initiated into the hermetic order of the golden dawn, the pioneering ceremonial magic group, into which he was introduced by george cecil jones. he was an avid pupil and quickly progressed until he became involved in the split that had developed between the bulk of the members, who resided in england, and the head of the order, s. l. macgregor mathers, who lived in paris. he sided with mathers, which cut him off from fellow believers in london. in 1903 crowley marr

or the requirements of simple fraud. it combines magic, mathematics, astrology, and cryptography. an intriguing suggestion is that the angelic conversations were a system of codes to convey secrets, and that dee and kelley s visits in europe were for purposes of espionage. in later times, enochian rituals were revived by the magical hermetic order of the golden dawn and became a common element in ceremonial magic. some enochian rituals were adapted by anton lavey and the church of satan, which he founded. dee s reputation suffered much from the scorn of meric casaubon, who published some of the angelic conversations and represented them as delusive. the scholar theodore besterman, however, in his book crystal-gazing (1929, adopted dee as a pioneer spiritualist, and contemporary magicians h

al of egyptian magic the ritual of egyptian magic possessed many strong similarities to the ceremonial practices of other systems and countries. wax figures were used to represent the bodies of persons to be bewitched or harmed. models of all kinds indicated the belief that the physical force directed against them might injure the person or animal they represented. but the principal rite in which ceremonial magic was employed was the very elaborate one of mummification. as each bandage was laid in its exact position, certain words of power were uttered that were supposed to help preserve the part swathed. after evisceration, the priest uttered an invocation to the deceased and then took a vase of liquid containing ten perfumes. he smeared the perfumed liquid twice over the body, head to fo

ars, l abbe de montfaucon. comte de gabalis. 1670. reprint, new york: macoy publishing and masonic supply, 1922. levi, eliphas. transcendental magic. london: redway, 1896. reprint, new york: samuel weiser, 1970. waite, arthur edward. the book of black magic and of pacts including the mysteries of goetic theurgy, sorcery, and infernal necromancy. london: george redway, 1898. revised as the book of ceremonial magic. new hyde park, n.y: university books, 1961. elf arrows (or elf bolts) the superstitious name given to small triangular flints, known as belemnites, found in many countries, but notably in scotland. it was believed that these stones were arrows shot by the elves, which usually prove fatal to cattle.the cure being to touch the cow with the arrow with which it had been hit and give

ons of the roman ritual. from an extant edition of 1633, it seems unlikely that this book was the work of pope leo iii and is more likely a compilation by a maker of grimoires (textbooks of black magic. sources: waite, arthur edward. the book of black magic and of pacts including the mysteries of goetic theurgy, sorcery, and infernal necromancy. london: george redway, 1898. revised as the book of ceremonial magic. new hyde park, n.y: university books, 1961. endless cord, tying knots in around 1877.78 j. c. f. zollner (1834.1882) of leipzig, germany, investigated the phenomena of the medium henry slade, looking particularly for anything that might prove a fourth dimension of space, a hypothesis in which zollner was greatly interested. tying in an endless cord such knots as could ordinarily

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

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

th, against their absent enemies, believing that with such magic darts they were sending grievous pains and maladies. magicians (illusionists) the term magician can refer to two distinct areas of practice. the first refers to those who claim to practice the art of change by the use of unknown (either natural or supernatural) forces. such practice is covered in this encyclopedia under the headings ceremonial magic and magic. the second connotation refers to stage illusionists. these represent those who have perfected acts presenting the same phenomena as those presented by mediums and psychics. it conjures up many different images in people, some that extend into the far reaches of one s imagination and experience. since the days of ancient egypt and the pharoahs, magicians have practiced t

bination of will and aspiration, which by sheer force germinated an intellectual faculty of psychological perception, enabling the adept to view the wonders of a new world and communicate with its inhabitants. to accomplish this magic, the ordinary faculties were almost invariably heightened by artificial means. the grandeur of the magical ritual overwhelmed the neophyte and quickened his senses. ceremonial magic was a spur to the latent faculties of human psychic nature, just as were the rich concomitants of religious mysticism. in the medieval mind, as in other periods of human history, it was thought that magic could be employed both for good and evil purposes, its branches being designated white and black, according to whether it was used for benevolent or wicked ends. the term red mag

d by s. l. macgregor mathers. london: george redway, 1888. levi, eliphas. the history of magic. london: william rider, 1913. reprint, new york: samuel weiser, 1971. transcendental magic. london: george redway, 1896. reprint, new york: samuel weiser, 1970. shah, sayed idries. oriental magic. london: rider, 1956. the secret lore of magic. london: frederick muller, 1956. waite, arthur e. the book of ceremonial magic. london: william rider, 1911. reprint, new york: bell, 1969. the holy kabbalah. london: williams& norgate, 1929. reprint, new hyde park, n.y: university books, 1960. walker, d. p. spiritual and demonic magic: from ficino to camperella. south bend, ind: university of notre dame press, 1975. meditation a traditional spiritual exercise in both eastern and western mystical systems, us

ge adamski (originally published in england in 1953, and this project launched his research into earlier literature in psychic and occult subjects. in 1954, he incorporated university books, inc. in new york, and began publishing important out-of-print books on occultism, mysticism, psychical research, and comparative religion. these included key works such as a. e. waite s books on the tarot and ceremonial magic; lewis spence s encyclopedia of occultism; montague summers books on witchcraft and vampires; william james s varieties of religious experience; r. m. bucke s cosmic consciousness; f. w. h. myers s human personality and its survival of bodily death; scholarly works by charles guignebert on the origins of christianity; d. t. suzuki s books on zen; nandor fodor s encyclopedia of psy

spectators dispersed fully convinced of his magical powers. since the rituals of magical evocation date back to the ancient east, it is not surprising to find that european rituals have parallels in arabia, persia, india, china, tibet and japan. in the modern occult revival, such rituals have been popularized side by side with european traditions; various hybrid forms have also evolved (see also ceremonial magic; magical diagrams; magical instruments and accessories; new zealand) sources: levi, eliphas. the history of magic. london: william rider, 1913. shah, sayed idries shah. oriental magic. london: rider, 1956. the secret lore of magic: books of the sorcerers. london: frederick muller, 1957. smedley, edward, w. c. taylor, henry thompson, and elihu rich. the occult sciences. london and

ccessories; new zealand) sources: levi, eliphas. the history of magic. london: william rider, 1913. shah, sayed idries shah. oriental magic. london: rider, 1956. the secret lore of magic: books of the sorcerers. london: frederick muller, 1957. smedley, edward, w. c. taylor, henry thompson, and elihu rich. the occult sciences. london and glasgow: richard griffin, 1855. waite, arthur e. the book of ceremonial magic. london: william rider& son, 1911. reprint, new hyde park, n.y: university books, 1961. reprinted as the book of black magic and ceremonial magic. new york: causeway books, 1973. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. necronomicon a grimoire, or textbook of black magic for evoking demons, supposedly compiled by the mad arab abdul alhazred, but i

arieties of religious experience. london, 1902. rhine, j. b, and associates. parapsychology from duke to frnm. durham, n.c: parapsychological press, 1965. thomas, keith. religion and the decline of magic. new york: charles scribner s sons, 1971. underhill, evelyn. mysticism: a study in the nature and development of man s spiritual consciousness. london: metheun, 1911. waite, arthur e. the book of ceremonial magic. london: william rider& son, 1911. reprint, new hyde park, n.y: university books, 1961. reprint, new york: causeway books, 1973. wilson, colin. the occult. london: hodder& stoughton; new york: random house, 1971. reprint, new york: vintage books, 1973. reprint, london: mayflower, 1973. occult americana (magazine) bimonthly magazine published during the 1970s that included articles

ordon. shepherd of souls: some impressions of the life and ministry of john todd ferrier. santa barbara, calif: j. f. rowney press, 1947. order of the cubic stone a group in the hermetic order of the golden dawn tradition, founded in britain in the 1930s by theodore howard and two technicians, david edwards and robert turner. the order believes in a system of enochian magic and trains students in ceremonial magic. in the early 1990s, robert turner was severely injured in a criminal assault, which has resulted in disruption of the order and its magazine, the monolith. the order is currently attempting a comeback, more information can be found at http/ guildnavigator.demon.co.uk/the_monolith.htm. sources: edwards, david. dare to make magic. london: regal press, 1971. the order of the cubic s

ystem, the seven planets found in traditional astrology, and the seven metals included in alchemy. members consider themselves a body of free warriors whose task is to extend the law of thelema as contained in the book of the law, the text of which crowley claimed to have received from a preternatural entity named aiwass in 1904. to this end members engage in occult research, practical mysticism, ceremonial magic, and tantric alchemy. members are also expected to be thoroughly grounded in crowley s thought as found in his many books. the otgd is headquartered in los angeles. its website can be found at http//www.tgd.org. sources: crowley, aleister. magick: book four, parts i-iv. york beach, me: samuel weiser, 1994 [includes the book of the law, a brief text that has been reprinted numerous

o serve as personal mentors of the order s newer members. neophytes begin their work with basic studies in occult wisdom, including instruction in gemantria, numerology, astrology, and tarot. they are introduced to the understanding of the universe symbolized in the cabalistic tree of life diagram, the body s subtle energy system centered in the chakras and the kundalini energy, and the basics of ceremonial magic. neophytes are expected to develop a daily practice in meditation and ritual and to broaden their knowledge with reading in the literature of western magic. during this training period, the adepti provide personal guidance and offer discourses that may be experienced in person (for those who live in northern california) or online. regular rituals are held in the temple of the orde

adepti provide personal guidance and offer discourses that may be experienced in person (for those who live in northern california) or online. regular rituals are held in the temple of the order. members at a geographical distance participate in their own personal temple at an astrologically coordinated time. the goal of the basic training is the initiate s becoming an independent practitioner of ceremonial magic while at the same time learning to work in concert with others. it is the belief that both solitary and group work is necessary in the present age. it is also the belief of the order that magical work will lead to an awareness of the meta-dimensional harmonious unity. encounter with the unity does not lead to absorption, but to a more clearly defined individual who also feels at o

n books, 1969. oxford golden dawn occult society the oxford golden dawn occult society is a magical order that, as its name implies, is based in oxford, england. it takes its name (without any claim of organizational continuity) from the hermetic order of the golden dawn and teaches a form of magic that it describes as a modern equivalent of the golden dawn system, the pioneering system of modern ceremonial magic. the society has a more public program aimed at disseminating authentic information about occultism and magic that includes lectures, workshops, and conferences, and a discussion seminar on the last friday of each month. these are open to the public and run the gamut from magic to shamanism, to qabala (or kabbalah) and witchcraft. members of the society follow different traditions

writers have maintained that his parents were jewish, but this theory has largely been dismissed. it is said that from the outset he evinced a predilection for mysticism in its various forms, while it is certain that in 1754, at montpellier, he founded an organization called the scottish judges, most likely a lodge of speculative freemasonry. it failed, but around 1760 at bordeaux he instituted a ceremonial magic organization that combined elements of the catholic mass with any material from magic texts that he could gather. the members of his order were styled cohens, hebrew for priests. he propagated this rite des elus cohens (order of elect cohens) in several masonic lodges of france, notably those of marseilles, toulouse, bordeaux, and paris. in 1767 he settled in paris, where he gathe

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

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

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

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ted his massiveillustrationoftheoccultsciences(1784)to the freemasons, praising the 'moral rectitude and purityofdesign'oftheir fraternity, and he took great pains to show the14thegoldendawnconformity of astrology with christianity and to urge 'the young student in astrology' to lead an upright and sober life. similarly, francis barrett, when advertising for students in the pages of his textbookofceremonial magic,themagus,orcelestialintelligencer(1801),gave as two of the purposes of his school 'to promote the discoveryof whatever may conduce to the perfection of man' and 'the promulgationofwhatever may conduce to the general happiness and welfare of mankind'.itis unlikely in the extreme that he intended this as a means of promoting illuminized radical politics. but whether one sees it as r

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

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

GILBERT THE SORCERER AND HIS APPRENTICE

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

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

d broken his l1eck, and the girl had died with her first child. the curser raarried soon after this,buthe was a miserable man all his life, haunted with gloomy forebodings, and died more or less insane. i know not whether the stones still stand. probably110t.the family have long ago left the district, and i have never been able to trace them.witchcraft147.the curious student may find many tracesofceremonial magic.bothblack andwhitein the west, both in englandand scotland,butthere is naturally.a-great reluctance to speak of such matters..225-.225. in fact. the western celt in very many cases isatheartapureoutwardly he111aybeanelder.ofthefrel:l'methodist,buriftr;oublecoo1esto him he steals awaynight, when.no one krtows,to the.stonedrcle,orthefairy well,andseeksbelpfroms0tnehalfworld it maybe

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

ty of failure. the spark is not strong enough. no result follows' the extreme caution as to secrecy inculcated on witches in old times as to their designs and methods is usually attributed to fear of persecution. probably it was far older than persecution days, and much more occult than generally supposed. the silence so strongly insisted on by the old templars, the freemasons, and by students of ceremonial magic was an essential of occult working, and necessary to successful witchcraft. but how, we ask, did the witches themselves regard their own operations when successful? here we must distinguish. the ordinary uneducated peasant woman who had become a witch, as i have tried to indicate, seems to have had very little thought or care for the consequences of her actions. she found a certai

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

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

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

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

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

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

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

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

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

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

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

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

important civil representatives of the athenian state who were responsible for the public ceremonial of the mysteries as well as for the control of finance. 347. the chief officer was the hierophant, chosen for life by lot from the eumolpidae. he alone had the guardianship of the hallows (hiera, those sacred treasures which were so carefully preserved at eleusis and played so great a part in the ceremonial magic of the mysteries. he was invariably a man of advanced age and distinguished position, and in his hands lay the supreme control over the secret ceremonial. 348. next to him in rank stood the dadouchos, the bearer of the double torch, chosen for life from the family of the keryces. both these officials had houses in the sacred enclosure at eleusis, into which only initiates might en

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

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

er levels of the ogd, an act that caused a split among the british adherents. more importantly, although crowley soon left the ogd, he kept and used what he had learned in the ogd, a significant factor in crowley s stimulation of what became the twentieth century revival of magic. after mathers s death, his widow moved to london and led a temple herself, but the ogd eventually became defunct. the ceremonial magic tradition tapped by later satanists such as anton lavey has its roots in the ogd. see also crowley, aleister; levi, eliphas; hermetic order of the golden dawn;magic and magical groups; ordo templi orientis for further reading: flowers, stephen e. lords of the left hand path. smithville, tx: runa-raven press, 1997. green,marian. the elements of ritual magic. longmead, shaftesbury

, been thoroughly discredited. although he was undoubtedly sincere in his desire to revive archaic paganism, gardner s claim to have been initiated into a coven with an ancient lineage was fabricated as a strategy designed to give his nascent movement greater legitimacy. instead of representing the survival of an ancient religion, wicca was a creative synthesis of elements drawn from freemasonry, ceremonial magic, aleister crowley, robert graves s notion of a pre- christian goddess religion, charles godfrey leland s witches gospel, murray s imaginative reconstruction of the old religion from inquisition records, and other sources. in contrast, anton lavey, the person usually regarded as the founder of modern satanism, never claimed to be the lineal descendant of an neopagan witchcraft 185

imaginative reconstruction of the old religion from inquisition records, and other sources. in contrast, anton lavey, the person usually regarded as the founder of modern satanism, never claimed to be the lineal descendant of an neopagan witchcraft 185 ancient tradition. although his basic philosophy was quite different, lavey did, however, draw on some of the same sources as gardner particularly ceremonial magic and crowley resulting in certain parallels between wicca and satanism (e.g, both are involved in roughly comparable magical practices. there are also other, sociological parallels. both are, for example, decentralized, anarchistic movements. both have adopted the trappings of traditional figures regarded as scandalous by mainstream society witches in the case of wiccans and devil

we crucify them upside down (371. essentially the same description is reproduced in contemporary claims by ex-satanists about human sacrifices they have supposedly witnessed, as in the account of a sacrificial ritual in rebecca brown s he came to set the captives free. blood from animals, fowl and humans was believed to give the drinker the soul as well as the features of the sacrificed being. in ceremonial magic, blood sacrifices are believed to release a flash of power that can be used by the magician for a spell or conjuration. in order to release the maximum of energy, animals offered to god or various demons should be young, healthy, and virgin. the order of nine angles, one of the few organized satanist groups to advocate human sacrifice (an advocacy most other satanists regard as gr

itan author of paradise lost. 1692 salem witch craze gets underway in salem now danvers massachusetts. during the course of the witchcraft trials, 141 people were arrested as suspects, 19 were hanged, and one was pressed to death. 1717 formal beginning of freemasonry, when four lodges met in london and established the grand lodge, in order to restore masonry. freemasonry influenced the rituals of ceremonial magic, and, in turn, the rituals of religious satanism. 1810 birth of alphonse-louis constant( eliphas levi, 1810 1875, a french occultist and writer who is a major link in the chain that led to modern magical practices. 1821 birth of charles baudelaire (1821 1867) a french poet who wrote about alienation and evil. one of baudelaire s most important satanic pieces is his litanies of sat

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 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 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

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 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

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

he letters of the greek word ugeia, or the latin one salus, both of which signify health; and thus it was made the talisman of health. they placed it at the beginning of their epistles as a greeting to invoke a secure health to their correspondent. but its use was not confined to the disciples of pythagoras. as a talisman, it was employed all over the east as a charm to resist evil spirits" next: ceremonial magic and sorcery sacred texts esoteric index previous next p. 101 ceremonial magic and sorcery ceremonial magic is the ancient art of invoking and controlling spirits by a scientific application of certain formul. a magician, enveloped in sanctified vestments and carrying a wand inscribed with hieroglyphic figures, could by the power vested in certain words and symbols control the invi

eremonial magic and sorcery ceremonial magic is the ancient art of invoking and controlling spirits by a scientific application of certain formul. a magician, enveloped in sanctified vestments and carrying a wand inscribed with hieroglyphic figures, could by the power vested in certain words and symbols control the invisible inhabitants of the elements and of the astral world. while the elaborate ceremonial magic of antiquity was not necessarily evil, there arose from its perversion several false schools of sorcery, or black magic. egypt, a great center of learning and the birthplace of many arts and sciences, furnished an ideal environment for transcendental experimentation. here the black magicians of atlantis continued to exercise their superhuman powers until they had completely underm

norance, eventually became the abject slaves of the spiritual impostors. superstition universally prevailed and the black magicians completely dominated national affairs, with the result that humanity still suffers from the sophistries of the priestcrafts of atlantis and egypt. fully convinced that their scriptures sanctioned it, numerous medi val qabbalists devoted their lives to the practice of ceremonial magic. the transcendentalism of the qabbalists is founded upon the ancient and magical formula of king solomon, who has long been considered by the jews as the prince of ceremonial magicians. among the qabbalists of the middle ages were a great number of black magicians who strayed from the noble concepts of the sepher yetzirah and became enmeshed in demonism and witchcraft. they sought

irah and became enmeshed in demonism and witchcraft. they sought to substitute magic mirrors, consecrated daggers, and circles spread around posts of coffin nails, for the living of that virtuous life which, without the assistance of complicated rituals or submundane creatures, unfailingly brings man to the state of true individual completion. those who sought to control elemental spirits through ceremonial magic did so largely with the hope of securing from the invisible worlds either rare knowledge or supernatural power. the little red demon of napoleon bonaparte and the infamous oracular heads of de medici are examples of the disastrous results of permitting elemental beings to dictate the course of human procedure. while the learned and godlike d mon of socrates seems to have been an e

d only too well the proclivity of elementals to impersonate those who have passed on. the majority of modern mediumistic apparitions are but elemental creatures masquerading through bodies composed of thought substance supplied by the very persons desiring to behold these wraiths of decarnate beings. the theory and practice of black magic some understanding of the intricate theory and practice of ceremonial magic may be derived from a brief consideration of its underlying premises. first. the visible universe has an invisible counterpart, the higher planes of which are peopled by good and beautiful spirits; the lower planes, dark and foreboding, are the habitation of evil spirits and demons under the leadership of the fallen angel and his ten princes. second. by means of the secret process

nial magic may be derived from a brief consideration of its underlying premises. first. the visible universe has an invisible counterpart, the higher planes of which are peopled by good and beautiful spirits; the lower planes, dark and foreboding, are the habitation of evil spirits and demons under the leadership of the fallen angel and his ten princes. second. by means of the secret processes of ceremonial magic it is possible to contact these invisible creatures and gain their help in some human undertaking. good spirits willingly lend their assistance to any worthy enterprise, but the evil spirits serve only those who live to pervert and destroy. third. it is possible to make contracts with spirits whereby the magician becomes for a stipulated time the master of an elemental being. four

the gratification of personal desire. its less complex and more universal form is human selfishness, for selfishness is the fundamental cause of all worldly evil. a man will barter his eternal soul for temporal power, and down through the ages a mysterious process has been evolved which actually enables him to make this exchange. in its various branches the black art includes nearly all forms of ceremonial magic, necromancy, witchcraft, sorcery, and vampirism. under the same general heading are also included mesmerism and hypnotism, except when used solely for medical purposes, and even then there is an element of risk for all concerned. though the demonism of the middle ages seems to have disappeared, there is abundant evidence that in many forms of modern thought--especially the so-call

of the adept to control the universal life force--that which eliphas levi calls the great magical agent or the astral light. by the manipulation of this fluidic essence the phenomena of transcendentalism are produced. the famous hermaphroditic goat of mendes was a composite creature formulated to symbolize this astral light. it is identical with baphomet the mystic pantheos of those disciples of ceremonial magic, the templars, who probably obtained it from the arabians. p. 102 black magic has merely passed through a metamorphosis, and although its name be changed its nature remains the same. a well-known magician of the middle ages was dr. johannes faustus, more commonly known as dr. faust. by a study of magical writings he was enabled to bind to his service an elemental who served him fo

vampire, stealing this energy from others. according to medi val superstition, black magicians turned themselves into werewolves and roamed the earth at night, attacking defenseless victims for the life force contained in their blood. modus operandi for the invocation of spirits the following condensed extract from an ancient manuscript is reproduced herewith as representative of the ritualism of ceremonial magic. the extract is from the complete book of magic science, an unpublished manuscript (original in the british museum, with pentacles in colors, mentioned by francis barrett in his magus "opening prayer "omnipotent and eternal god who hath ordained the whole creation for thy praise and glory and for the salvation of man, i earnestly beseech thee that thou wouldst send one of thy spir

nd if the place of operation be in the open air, let him destroy all traces of the circle, etcetera, and return quietly to his home. but should the operation be performed in a retired part of a house, cc cetera, the circle may remain, as it might serve in alike future operation, but the room or building must be locked up to avoid the intrusion of strangers" the agreement set forth above is purely ceremonial magic. in the case of black magic, it is the magician and not the demon who must sign the pact. when the black magician binds an elemental to his service, a battle of wits ensues, which the demon eventually wins. with his own blood the magician signs the pact between himself and the demon, for in the arcanum of magic it is declared that "he controls the soul who controls the blood of an

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

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

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

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

ge circle should be made of flour and /or salt in which the three shall stand. two smaller circles should be drawn also in flour and/or salt as well, one in which the wizard shall stand and make the evocations and the grand invocation, by which he shall take the energy of the qlipoth, born of choronzon. within the other circle should be a triangle with the names of mi-ch-ael which is derived from ceremonial magick traditions such as the goetia of solomon the king. this is the angel of protection by which the energies shall be bound. outside of the triangle, still within the circle the magickian will inscribe the names of lilith, choronzon and kali. this triangle is to be within the circle however. the point of this is to ensure that the spirit force will not break forth. if it does by some

it in paints with numerous sigils and then don the skin. to this would be added ferocious and high strung dancing, to induce the gnosis wished. 7. an occult research group whose magickal affiliations remain independent. the coven maleficia was formed in houston, texas in late 1996 by michael ford. in 1997 michael was based in indianapolis again during which workings were undertaken which involved ceremonial magick practice, the ritual of the bornless one to contact ones holy guardian angel, astral travel and dream projection, vampiric and lycanthropic sorcery, qlipothic workings and later ghost research. the coven maleficia is currently in operation in houston, texas usa. chapter two 1. h.p. lovecraft, the father of the cthulhu mythos. 145 145 2. thelema is greek for will, see magick in th

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

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

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

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

sidents of the elemental forces, the vivified powers of the letters of tetragrammaton operating in the elements. over each of these rules some one of the four letters of the mirific word and the kerubim. it is always through the power and authority and symbol of the kerub that the elemental spirits and their rulers are invoked. in this ritual, as in all the others, important practical formulae of ceremonial magic are concealed. at this juncture, of the ceremony, with the airy elements vibrating about him and through hi, the zelator is urged to be 'prompt and active as the sylphs, but avoid frivolity and caprice. be energetic and strong as the salamanders but avoid irritability and ferocity. be flexible and attentive to images, l i e the undines, but avoid idleness and changeability. be lab

he 42 the golden dawn inner or second order of the roseae rubeae et aureae crucis. the assignation of personal magical work seems deliberately to have been postponed until after the vault reception. it was held that the ceremony formulated a link between the aspirant and his augoeides, that connection serving therefore as a guide and a powerful protection which is clearly required in the works of ceremonial magic. since at the commencement of each serious operation the initiate must needs exalt himself towards his higher and divine genius that through him may flow the divine power which alone is capable of producing a pure magical work, the initial forging of that link is a matter of supreme importance. let me now detail the curriculum of work prescribed in the second <81> order. the train

inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the "enterert'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' and the element of fire belong the works of ceremonial magic, as the evocations of the spirits of the elements, etc. unto the first heh il the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the great holy letter shin w are allotted three classes of works: spiritual development, transformations and invisibility. unto the letter vau t divination in all its branches; and the a

ve not been able to acquire a record of an operation based on it (n. b. since this was written, my book entitled the <154> philosopher's stone has been published. it is a fairly protracted survey and analysis of alchemical ideology.-i. r) the requiem ritual is an original contribution, though based on fundamental formulae, and i hope it will be found useful. so far as the first sections on actual ceremonial magic are concerned a few remarks may seem appropriate. let it be noted first of all that a formal circle and triangle are required only in that type of operation called evocation. it is preferable to paint the circle and divine names on the floor or on canvas, or on a neutral coloured sheet of linoleum so that the circle and names appear brilliant and clear cut. but for convenience' sa

ssful magic. when a certain amount of success has been obtained in this formulation, then the vibratory formula should be assiduously practised. its results are salutary- and quite apart from the spiritual and psychic effect, which is that to be aimed at, its reaction incidentally on the physical health and vitality is so marked as almost to be miraculous. the two important adjuncts to success in ceremonial magic <156> are briefly the god-form and the vibration of the divine name. the assumption of the appropriate form of the egyptian god- or the telesmatic image especially built up by the imagination based upon the signification of the letters of the name- and the powerful vibration of the name itself by the vibratory formula of the middle pillar are bound, if all other conditions are com

ttering powder. and this stone or powder shall be of magical virtue in accordance with its nature. 400 the golden dawn: volume 111 book five finished is that which is written concerning the formulae of the magic of light (note: instances of rituals based upon these formulae will be found in the next section, book six.-i.r) book six (rituals based upon the golden dawn formulae of 2.3 in book five) ceremonial magic evocation the temple is awanged as in the neophyte grade. there is a circle about ten feet in diameter, formed by coloured tapes. pantacles, bearing the divine names, are placed at the four quarters on the rim of the circle. adonai ha- areh, adonai melekh, and agla are written in hebrew lettering; and emor dial hectega, in enochian characters, on thepantacles. about a foot outside

g the adepts of the g.d. israel regardie speaks of the processes of healing through the use of the middle pillar. how similar to this are the practices of shiatsu and polarity therapy! in all of these forms the healer uses her own energies to readjust the flow of vital energies in the client. the ability to channel energy, call it light, chi, magnetism or whatever, is essential to the practice of ceremonial magick. this is tlie same force that forms the pentagrams and sigils drawn in the rituals. having developed these methods and technologies to a peak within the magickal substratum of western culture, it is interesting and grabfying to see analogies of golden dawn technologies coming into general use. since the early part of this century we have learned much about ourselves and the unive

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

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

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

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

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

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

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

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

could be used as a basic guideline for constructing several different rituals. the following revision owes much to magister menschel's insights and advice. the set communion ritual is based primarily on setian ideas as derived from egyptian scholars. in this sense, it's not satanic, though it could easily be modified by a creative magician. technically it's similar to the classical invocation of ceremonial magic, but differs in one vital way. instead of attempting to invoke the deity to enter, or possess the consciousness of the magician, this only invites set to enter the temple that is prepared. 1. introduction. background: i feel that there are two goals to greater black magic. one is to gain personal power through changing the world around the magician. this is done on the empirical l

amanism. the reason is that their practitioners have become satisfied with being "magical technicians" without having gone beyond to become initiates. this is not to say that the "psychological props" of ritual magic are unimportant. to the contrary, they are vital. but most people become so fascinated by the magical trees that they have no idea that an initiatory forest exists. the importance of ceremonial magic is as a training device through which one can learn to focus and apply the will in preparation for initiation; and ceremonial magic compares to initiatory magic as kindergarten compares to a college seminar. initiatory magic is a far more subtle thing than the gross application of the psychic power to affect a situation, and it is much more far-reaching in its effects. the initiat

elessness, the "mighty" horned one speaks and again shares a sight of what was and what is to come. xeper hen merut enter not, guland classification: v2- b6n.s- 1 author: james lewis iv date: september 16, xix html revision: dec 9, 1998 ce subject: demonology "enter not, guland" was the rather ominous wording around one of the first magic circles i recall seeing. guland, i was told by the book of ceremonial magic, was a demon of storms and one not known as the most malevolent, and so it seemed at the time, one safe enough for the beginning magician to call upon, and so prepare for guland's coming i did. naturally enough, mr. guland apparently either had business elsewhere at the time, or declined the invitation altogether and did not appear, contrary to a. e. waite's written assurances. af

right hand path, at least in part, hope to draw their power from the objective realm, whereas the black magician realizes that the true source of his power is his own subjective universe. this particular part of the working is accomplished using the fire wand, due to the association between the fire wand and the aggressive and forceful nature of fire, as well as the traditional use of the wand by ceremonial magicians for banishing. see appendix iii for more detail. iv. ring the bell (nine times) v. ignite the black flame. open the gate. and from fires of the black flame, now light the red candle, the symbol of the element of fire. vi. invocation of set. vii. introduction to the rite. summon elemental forces. association between the elements and the aspects of self. reflection [the invocato

hen see their creation magnified and cast down into the very fabric of the objective universe through the power of the black sun. in doing so, the participants come to realize that they are the source of this power. the black sun is a reflection of their own divine souls] the genesis is complete! hail to the majesty of set! hail to the infernus pylon! the rite of the bubastis pylon the format for ceremonial magic at the bubastis pylon can be varied according to the occasion being observed. as few or as many accoutrements as desired may be used, the only required ones being the pentagram of set, a black candle for reading, and a representation of the goddess bast. the setting for this rite may be indoors in a chamber set aside for ritual purposes, or outdoors, weather permitting. if no livi

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

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

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

THE BOOK OF PLEASURE

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

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

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

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

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

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

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

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

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

r the candle had burned for a few minutes a brief invocation was offered to loving spirits to bring the man fs love to him forevermore. the invocation was to be made at sunset.once over the flame of the candle, then repeated over the smoking wick. the spell was to be repeated on consecutive sunsets until the candle had been consumed. a black candle formed in the shape of a skull was often used in ceremonial magic to dispel curses. the skull-candle was to be burned at midnight and a proclamation, which had been formally written on paper, was to be read above the flame, demanding the removal of any curse that had been set against the magician. the candle was to be anointed with oil and was to be burned precisely at midnight. it was believed that power and success might be gained through the

THE MARTINIST OPERATIVE GENERAL RITUAL

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

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

he power of man, by these methods, to associate h s e l f with the almost omnipotent vitality and spiritual value of those divine powers which as an aggregate comprise the universe. it is the first step towards what is colloquially termed adeptship,29 that path by which man is translated into a voluntary co-worker with nature in the task of evolution. the final exercise is magic proper-the art of ceremonial magic. by now it should be abundantly clear that not all magic is ceremonial; that not necessarily does it proceed by way of ceremony or ritual. nor does it always require the usual paraphernalia of robe, candle, incense, and lodge-room. there is much in magic which is not too dissimilar with the methods of meditation. that is to say, it follows an interior route, and is a means of deal

he methods of meditation. that is to say, it follows an interior route, and is a means of dealing with the psyche by way of the actual psychological instruments of psyche without reference to any external object, symbol, or piece of equipment. it is the technique of an equilibriated introversion. just as the exercises described above comprise the second stage of magic as analysis is the first, so ceremonial magic as a distinct method is the third. i will iterate that charlatans and misguided enthusiasts have done only too much to confirm general opinion in the belief that magic is sheer quackery, but the earnest student who has applied faithfully these fundamental principles, will, by his enriched nature, bear testimony to its value, both therapeutic and spiritual. ceremonial magic has bee

fundamental principles, will, by his enriched nature, bear testimony to its value, both therapeutic and spiritual. ceremonial magic has been misunderstood by overzealous b e p e r s principally because there has been no general understanding of the principles here laid down as rudiments of the work. except in the rare cases of those born with a definite flair, it is quite impossible to succeed in ceremonial magic until a great deal of development has been obtained. and by development, i imply the awakening or formulation within of the sephiroth of the tree of life. development implies the arousing of the dormant power of the psyche. above all else it means the ascent into consciousness of the light and love and wisdom of the higher genius, the yechidah. until that light shines above and th

with the consciousness and powers of the circulating the light and the formula of vibration 97 universe about him. its method, though, seems to the novice slightly different from the others. actually, however, its procedure is identical with the other techniques, except that it brings them down to the physical plane. that is to say, instead of performing a series of purely introverted exercises, ceremonial magic devotes itself to enacting on the physical plane a series of psychic events. that is to say, it combines, according to its own principles, the benefits of introversion with those of the extraverted temperament. we have seen that the ten sephiroth represent different principles in man. the former chapters have described various methods of dealing with these constituents and with br

elf to enacting on the physical plane a series of psychic events. that is to say, it combines, according to its own principles, the benefits of introversion with those of the extraverted temperament. we have seen that the ten sephiroth represent different principles in man. the former chapters have described various methods of dealing with these constituents and with bringing them into operation. ceremonial magic would apply itself to this problem of the manifestation of interior psychological principles in this way. it would take a room or temple, and so arrange it as to represent either the tree of life as a whole, or some particular aspect of a portion of it. the phlosophy of the diagrammatic tree is explained in various qabalistic works, and an understanding of that would determine the

ation of this spiritual force into the sphere of sensation, and its reaction upon the consciousness of all present, is likely to produce a result in consciousness similar to, but much more concentrated and powerful than, the effects of the magical methods above described. little more need be said, but each student can work out the idea more completely. a great deal more material on the subject of ceremonial magic may be found in my tree of life and the golden dawn. but for the moment, my remarks may be limited to the above. and i must again emphasize what has been reiterated through the entire length of these pages. ceremonial magic will avail the student nothing, and be of no practical use to him at all, until he has applied himself with great sincerity and application to the simpler prac

e to him at all, until he has applied himself with great sincerity and application to the simpler practices delineated above. the pentagram ritual, the qabalistic cross and the middle pillar comprise the simple steps to spiritual development. it is only when these steps have been taken, and skill in their performance achieved, that he may feel it right and proper to approach that great edifice of ceremonial magic which is like a ladder, the bottom rung of mhch is rooted upon the earth so that all may climb quite easily. its heights, however, are lost in the clouds of spiritual attainment where none may go until he has accomplished all that is possible here and now, and until he has integrated himself through and through. as has so often been stated here, i consider that analytical psycholo

bal or intellectual defense mechanisms, to reconnect the exterior ego with the interior reality, and release that material wl-uch was being repressed. in 1936 reich began a series of experiments that resulted in l-us theory of orgone energy. this was a type of life force energy that reich thought was vital to good health and which permeated all life. some have compared it to the "astral light" of ceremonial magicians. reich thought that muscular tension blocked the free flow of orgone energy in human beings-and that his vegetotherapy liberated the flow of orgone. his research got him into trouble, both in nazi germany and later in the u.s. where he built a machine that was said to extract orgone from the atmosphere and project it into the human body. nevertheless, the theories of reich are

l kraig's article "do the gods exist" in the magical pantheons, 260-261. 24. jacobi quoting jung, the psychology of c. g. jz ng, 131. 25. in reihan therapy, certain areas massaged approximate the positions of the sephwoth on the middle pillar. it is easy to see why regardie was so drawn to this type of therapy. 26. assagioli, psychosynthesis, 6. 27. what assagioli called the "higher self" is what ceremonial magicians often call the "divine self" 28. rather than identdying yourself with a weakness, limitation, or obsession("i am depressed, disidentify yourself from the source of the problem("a surge of depression is trying to envelop me. 29. assagioli thought that this point was an outward projection, but magicians consider it an inward reality, located in the sephwah of tiphareth, the seat

paul, 1980. kundalini and the chakras by genevieve paulson (llewellyn publications, 1991. the kundalini expereince: psychosis or transcendence by lee sannella, m.d (integral pub, 1988. wheels of life by anodea judith (llewellyn publications, 1987. chapter nine the pentagram he lesser banishing ritual of the pentagram (sometimes called the lbrp) is one of the most important magical tools that the ceremonial magician has at his disposal. the following rendition is only slightly different from the one presented in chapter three. it is the version that we prefer to use. the qabalistic cross stand and face east. imagine a brilliant white light touching the top of your head. reach up with the index finger or blade of a dagger to connect with the light and bring it down to the forehead. touch th

practice of rituals such as the lbrp, we can produce the physical and astral conditions which will make it easier for us to realize our true place in the divine universe. the pentagram is a symbol of the logos or the word of creation, which connects the essential divine self in humanity to the one divine self called god. the formula of the lbrp the lesser banishing ritual of the pentagram is the ceremonial magician's way of casting a circle of protection. some wiccan groups will cast a circle around their sacred space by tracing it on the ground with a sword, or by sprinkling salt water around the area. but the ceremonial magician does this by tracing pentagrams around the circle with a specialized dagger or wand. the ritual begins with a brief moment of meditation to cleanse the mind and

e of chesed. le-olahm, amen means "forever unto the ages" 7 2 iss very similar to the chstian sign of the cross. one important difference between the christian cross and the qabalistic cross is that in the hermetic version, geburah or "the power" is attributed to the right shoulder, while in the chstian cross, it is placed on the left shoulder. tlus points out a major difference in the way that a ceremonial magician approaches the divine self from the way that the average church-goer and the chstian rosicrucian approaches god. w i t h the judeo-chstian tradition, the image of god is seen as separate and outside of humanity. the image of god, as projected on the tree of life, is usually viewed as something "out there" or somethmg that is too sacred to be approached by sinful earthbound huma

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

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 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

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

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

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

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

you have the power to create objects and substances on the astral level using only the power of your imagination. another way to accomplish the same end is to offer physical gifts before you begin your soul flight. the astral portion of the physical offering is received and used by the spirits for whom it is intended. the offering of physical gifts is the usual practice in religion, and indeed in ceremonial magic. however, the astral traveler, being actually present within the land inhabited by the spirits, will find it easier to shape his offerings chapter seventeen: etiquette in the astral world 293 mentally, and present them through the intermediary of his astral guide, or directly if he has no guide. the idea of giving astral beings gifts composed of astral substance may appear strange

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

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

12,34 week four friday: 9, 13,27 wednesday: 8,12,28 monday: 9, 13,27 saturday: 9, 13,36 thursday: 8,12,34 tuesday: 9, 13,36 sunday: 9,13,28 friday: 8, 12,27 wednesday: 9,13,28 saturday: 8,12,34 thursday: 9, 13,36 sunday: 8,12,28 suggested reading t he overriding consideration in compiling this reading list was practicality. only works that contain important instructions, techniques, or rituals of ceremonial magic are included. these are books in my own library that i have read and reread numerous times. the list is by no means exhaustive, but every book on it is worth intense study, and will repay the energy expended on it many times over. agrippa, cornelius. tbree book of occult philosophy. translated from the latin into english by j. f. edited and annotated by donald tyson. st. paul: lle

this book is an essential resource, almost as vital for the modern student as regardie's golden dawn. bardon, franz. initiation into hermetics. english translation by a. radspieler. wuppertal, germany: dieter ruggeberg, 1971. first published as der wegzum wahren adepten in 1956 by verlag hermann bauer. without question, this is the best book of basic training exercises in the western tradition of ceremonial magic. no other work approaches it for clarity, usefulness of material, and completeness. an essential text. it should be studied along with the practice ofmagca1 evocation. bardon wrote several other books, but they are of no consequence-these two works are his legacy. the practice ofmagcal evocation. english translation by peter dimai. wuppertal, germany: dieter ruggeberg, 1975. first

f ritual magc, it was his books that proved the most helpfll. of special utility is the fifth chapter "how to build a magic circle. magical ritual methods. york beach, maine: samuel weiser, 1980. first published by helios books in 1969. ideally, this book should be studied along with gray's inner traditions of magzc. although there are no complex rituals described, many vital practical details of ceremonial magic are presented. temple magic. st. paul, minnesota: llewellyn publications, 1988. a complete consideration of the requirements of a working ritual temple. griffin, david. the ritual magic manual. beverly hills, california: golden dawn publishing, 1999. this large text presents in great detail the practical elements of golden dawn ritual magic. it should be studied along with regardi

this large text presents in great detail the practical elements of golden dawn ritual magic. it should be studied along with regardie's golden dawn. kraig, donald michael. modern magzck: eleven lessons in the high magickal arts. st. paul, minnesota: llewellyn publications, 1997. first copyrighted in 1988. as the subtitle indcates, the work contains eleven progressive lessons in the techniques of ceremonial magic in the golden dawn tradition. this is one of the better basic tutorials. it contains so much concentrated information, it may be a bit hard for beginners to digest at first reading, but it is well worth the effort to master its contents. 322 suggested reading levi, eliphas. transcendental magc. york beach, maine: samuel weiser, 1970. translated by a. e. waite. first published in f

serious practitioner. the k q of solomon the king (clavicula salomonis. york beach, maine: samuel weiser, 1989. first published in 1888. it is a tribute to mathers' skill as an editor that his version of the key of solomon has survived for more than a century to become the standard grimoire of western magic. it is invaluable as a practical guide to traditional spirit evocation. regardie, israel. ceremonial magic. northamptonshire, england: the aquarian press, 1980. several rituals derived from the teachings of aleister crowley. this is a good introduction to crowley's rituals. it will be a bit bewildering to those with no prior knowledge of his magic. it should be studied together with crowley's magick in theory and practice and regardie's golden dawn. included is a fairly clear descripti

struction to perform a small number of exercises over a long period of time, which tends to make them repetitious and tedious. however, it illustrates quite well the need for regular practice of the fundamental techniques of ritual, and as far as it goes, its material is quite useful. the tree oflij2. york beach, maine: samuel weiser, 1973. first published in 1932. a practical overview of western ceremonial magic in the golden dawn tradition. regardie studied magic under crowley, and later became a member of an offshoot branch of the golden dawn. this is one of his best books. sadhu, mouni. concentration. london: george, allen and unwin, 1977. first published in 1959. a collection of really excellent exercises in concentration. in my opinion, this is sadhu's best book. samadhi. london: geo

his is one of his best books. sadhu, mouni. concentration. london: george, allen and unwin, 1977. first published in 1959. a collection of really excellent exercises in concentration. in my opinion, this is sadhu's best book. samadhi. london: george, allen and unwin, 1976. first published in 1962. despite its eastern title, this work contains a great deal of practical advice on matters of western ceremonial magic. it should be studied together with this author's book, concenwation. shah, idries. the secr o. 277 fall the words of power employed in magic since the dawn of time, none is more mysterious and profound than the ineffable name of god with four hebrew letters, ihvh (717'1, called by the greeks tetragrammaton. by uttering it, god created the world and breathed life into the first ma

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

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 toward tantra became a good deal more positive in years after 1901, and that he bega

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

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