Michael Wynn's Occult Reference Library
CEREMONY,CEREMONIES

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cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for the ceremony of his/her/their admission, and superintend his/her/their preparation (hegemon salutes hierophant and prepares candidates as follows. the candidate is hoodwinked and a rope is tied thrice around the waist outside of the temple. the candidate is then placed into position on their knees blindfolded and thrice bound) 29 hegemon (hegemon approaches them "child/children of earth, arise and ent

hear ye all that i proclaim that_ who will hereafter be known to by the motto_ has been admitted in due form to the neophyte grade of the hermetic order of the golden dawn in the outer in the temple of isis mighty mother" 37 hierophant "very honored hiereus, i delegate you to pronouncing a short address to our frater/soror(s) on his/her/their admission" hiereus "as you have now passed through the ceremony of your admission, allow me to congratulate you on being admitted as a member of this ancient and honorable order whose professed object and end is the practical study of occult science. let me therefore advise you to remember this day as marked one in your existence and to adopt and cultivate a mental condition worthy of this order. to this end, let me first earnestly recommend that you

r (smells the rose; to feel the warmth of the sacred fire (spreads hands over lamp; to eat with me this bread and salt as types of earth (breaks bread, dips it in the salt, and eat; and to drink with me this wine, the consecrated symbol of water (makes a cross with the wine and drinks it (after the hierophant, the new neophytes do the same. all other members may partake of the eucharist after the ceremony is complete) kerux (comes last and finishes the wine, inverts the cup "it is finished (hierophant goes back to his throne after the eucharist) hierophant (knocks "tetelestai" hiereus (knocks) hegemon (knocks) 40 hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (kn

towards the altar" hierophant "may what we have partaken of sustain us in our search for the quintessence, the stone of the philosophers, true wisdom, perfect happiness, the summon bonum. and may it sustain us in love, truth, and knowledge. i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" bell.in this lesson we will explain some of the preliminary and basic symbology of the neophyte initiation and the symbology of the hall of the neophyte. a basic understanding of it is necessary and required. in a future grade, we will

eme of the sephira of malkuth, the bottom sephira of the qabalistic tree of life. the hierophant is responsible for bringing in the divine white brilliance, the infinite divine light into the temple. the hierophant brings this light forth where it eventually finds a home on the altar. the symbols that are placed upon the altar have the divine supernal light brought into them and at the end of the ceremony it is drawn back out and sent back to the infinite godhead. resting on top of the cubical altar of the universe is the symbol of the golden dawn, the cross and triangle. it is in the cross and triangle that we see the powers, energies and forces coming into manifestation from the infinite divine light. this is concentrated, infused and exemplified in 44 the white triangle of the supernals

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es. kerux: moves to the right of the hierophant. kerux: in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in the darkness. kerux (knock) hiereus (knock) heg (knock) hiero (knock) khabs. hiereus (knock) am. heg (knock) pekht. hiereus (knock) konx. heg (knock) om. hiero (knock) pax. heg (knock) light. hiero (knock) in. hiereus (knock) extension. ceremony of admission (the candidate is not to be told the name of the order until his admission) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, i have received a dispensation from the greatly honoured chiefs of the second order to admit (name of aspirant) to the grade of neophyte honoured hegemon instruct (name of aspirant) to hold himself(or herself) in readiness

of admission (the candidate is not to be told the name of the order until his admission) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, i have received a dispensation from the greatly honoured chiefs of the second order to admit (name of aspirant) to the grade of neophyte honoured hegemon instruct (name of aspirant) to hold himself(or herself) in readiness for the ceremony of his (or her) admission and superintend his (or her) preparation. heg: removes his chair from between the pillars, salutes hierophant, quits temple and prepares candidate as follows: the candidate is hoodwinked and a rope tied thrice around the waist. kerux: moves to temple entrance. heg: leads candidates to temple entrance. heg: child of earth, arise and enter the path of darkness. ker

unless he or they are in possession of the password for the time being. nor yet with any member who has resigned, demitted or been expelled, and i undertake to maintain a kind and benevolent relation with all the fraters and sorors of the order. i furthermore promise and swear that i will keep any information relative to this order, which may have become known to me prior to the completion of the ceremony of my admission and i also pledge myself to divulge nothing whatsoever concerning this order to the outside world in case either of my resignation, demission or expulsion therefrom, after the completion of my admission. i will not seek to obtain any ritual or lecture pertaining to the order without due authorization from the praemonstrator of my temple, nor will i possess any ritual or le

those who desire only a superficial knowledge thereof. i will not suffer myself to be hypnotized, or mesmerized, nor will i place myself in such a passive state that any uninitiated person, power, or being may cause me to lose control of my thoughts, words or actions. neither will i use my occult powers for any evil purposes and i further promise to persevere with firmness and courage through the ceremony of my admission, and these points i generally and severally, upon this sacred and sublime symbol swear to observe without evasion, equivocation, or mental reservation of any kind whatsoever; under the no less penalty on the violation of any or either of them of being expelled from this order, as a wilfully perjured wretch, void of ah moral worth, and unfit for the society of all right and

red hierophant hear all ye that i proclaim that (name of aspirant) who will hereafter be known unto you by the motto xyz, has been admitted in due form to the neophyte grade of the order of the golden dawn in the outer. all clap hands. hiero: very honoured hiereus, i delegate to you the duty of pronouncing a short address to our frater on his admission. hiereus: as you have now passed through the ceremony of your admission, allow me to congratulate you on being admitted a member of this ancient and honourable order, whose professed object and end is the practical study of occult science. let me therefore advise you to remember this day as a marked one in your existence and to adopt and cultivate a mental condition worthy of this order. to this end let me first earnestly recommend you never

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

cra neglegerentur (see suppl. the transmission of such customs, which have impressed themselves on the habits of 1 libes might be leip, leb, o.n. leifr, goth. laibs? a var. lect. has ai/3us. 92 peiests. life, would seem to have been quite admissible. i shall try elsewhere to show in detail, how a good deal in the gestures and attitudes prescribed for certain legal transactions savours of priestly ceremony at sacrifice and prayer (see suppl. it is not unlikely, as heathen sacred places were turned into christian ones, that it was also thought desirable amongst a newly converted people to attract their former priests to the service of the new religion. they were the most cultivated portion of the people, the most capable of comprehending the christian doctrine and recommending it to their co

us meklenb. volkssagen no. 5; in liscli meklenb. jahrb. 2, 133 it is spelt wavxl, and a note is made, that on the elbe they say//it'i wod, i.e. froho, lord; conf. infra, fru gane and fru gaiiden in the' wutende heer* by miinchhaiisen in bragur vi. 1, 21 34. wodan. 157 vulle kruken un sangen hat liei, upen holte wiisst (grows) manigerlei: liei is nig barn un wert nig old. wdld, ivdld, wdld! if the ceremony be omitted, the next year will bring bad crops of hay and corn. probably, beside the libation, there was corn left standing for the venerated being, as the fourth line gives us to understand' full crocks and shocks hath he; and the second strophe may have brought in his horse' heaven's giant knows wiiat happens, ever he down from heaven sees' accords with the old belief in wuotan's chair

um; but the foe draws nigh with maces and staves, and will hang up hermen (see suppl. it is not impossible that in these rude words, which have travelled down the long tradition of centuries, are preserved the fragments of a lay that was first heard when charles destroyed the irmensul. they cannot so well be interpreted of the elder arminius and the eomans^ the striking and the staves suggest the ceremony of carrying out the summer. in a part of hesse that lies on the werra, is a village named ermschwerd, which in early documents is called ermeswerder, armeswerd* ermencsioerde (dronke's trad. fuld. p. 123, ermcneswcrethe (vita meinwerci an. 1022. leibn. 1, 551= irmineswerid, insula irmini, as other gods have their isles or eas. this interpretation seems placed beyond a doubt by other such

3 8 INITIATION CEREMONY

s. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceivers, to yesod the gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: 2 blue tapers greek c

s allotted to each geomantic figure. these are derived from them by drawing lines to the points composing them, so as to form mathematical figures therefrom. a mss. lecture on geomancy is circulated among the members of practicus grade. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 30th path. you will now quit the temple for a short time and on your return the ceremony of your reception into the grade of practicus will take place. temple officers part iii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: red cro

the fall lamen badge of water required materials for the temple: banners of the east and west temple pillars hebrew letters: shin, resh, mem, peh, ayin kamea of mercury 2 diagrams of daath enochian water tablet 7 planes of tree of life to 7 planets diagram of 4 worlds and letters of holy names alchemical symbols of mercury, sulphur, and salt mercurial figures censer 4 chairs cup of water part iii ceremony of the grade of practicus hiero: honoured hegemon, instruct the theoricus in the proper alarm, present him with the necessary admission badge and admit him (her (done) hiero: place the theoricus before the portal of the 31st path, by which he (she) has symbolically entered this grade, from the grade zelator. heg: leads theoricus to n.w. corner of temple (done) hiero: place the theoricus n

ercury and salt. heg: leads theoricus to tablet in the north. heg: the tablet before you represents the symbol the planets resumed in a mercurial figure. in gradual descent we obtain luna, mars, sol, venus, and below saturn and jupiter, right and left. heg: places theoricus in a seat in west facing hierophant and returns to his own place. hiero: i now congratulate you on having passed through the ceremony of the grade of practicus and in recognition thereof i confer upon you the mystic title of monokeros de astris which means the unicorn of the stars, and i give you the symbol of mayim which is the hebrew name for water. take your seat in the south (knocks) in the name of elohim tzabaoth i now declare that you have been duly advanced to the grade of practicus, and lord (lady) of the 30th a

4 7 INITIATION CEREMONY

the geomantic figures, is to take those formed by the figures under the planet required and place them at the opposite ends of a wheel of 8 radii as shown. a versicle suitable to the matter is then written within the double circle. hiero: i have much pleasure in now conferring upon you the title of lord (lady) of the 29th path. you will now quit the temple for a short time and on your return the ceremony of your passage of the 28th path will take place. part ii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers 4 sided p

the geomantic figures arranged according to their planetary attribution, in the tree of life. you will note that saturn represents the three supernal sephiroth summed up in binah. while caput and cauda draconis are referred to malkuth. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 28th path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 27th path will take place. part iii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers calvary

e the ox and the ass, the aggareth, the daughter of machalath. at the north west angle are the scorpion and asimon the unnamed one, and nehemah. and at the south west are the lion and the horse, the younger lilith, the wife of asmodai. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 27th path. you will now quit the temple for a short time, and on your return the ceremony of your reception in the grade of philosophus will take place. part iv temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 3 red lam

e fall lamen of 6 squared calvary cross required materials for the temple banners of the east and west temple pillars hebrew letters: kaph, nun, peh, tzaddi, qoph kamea and sigils of venus diagram of tree of life with daath diagram of tree of life in four worlds burnt offering diagram of brazen sea enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part iv advancement ceremony of philosophus hiero: honoured hegemon instruct the practicus in the proper alarm, present him with the necessary admission badge and admit him (hegemon goes without and instructs the practicus to give an alarm of 7 knocks. hegemon then admits practicus) in the north west are the portals of the 29th and 28th paths by which you have symbolically entered this grade from the zelator and theo

nots, the number of the holy letter shin and of the name ruach elohim and it stood upon the 12 oxen, answering to the 12 stars of the crown of aima, the great mother. it is the synthesis of binah, containing the waters of creation. heg: places candidate in a seat in west facing hierophant. hiero: returns to place. hiero: i now congratulate you, honoured frater (soror) on having passed through the ceremony of philosophus and in recognition thereof, i confer upon you the mystic title of pharos illuminans, which means the illuminating tower of light and i give you the symbol of asch, which is the hebrew word for fire. and as having attained at length unto the highest grade of the first order, and being as it were, the connecting link with the second order, i further confer upon you the title

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

amily who shows an interest in such matters as they reach adulthood. apart from the suggestions i have made for possible rituals and books you can read, there are countless books of shadows on the internet that can act as inspiration. there are no rules set in stone; rituals carried out in love and even laughter, perhaps when a candle will not light, are far more effective than the most elaborate ceremony in which everyone is so focused on getting it right. if the ritual rather than the intent is all, the power becomes dissipated and anxiety blocks the innate magick we all experienced as children. magick works best when we can leave behind our innate demands for precision and order. the more formal and lengthy rituals may act as a powerful aid to focus, but they may, equally, ignore the im

ations that can be done at home. other members may undertake to research aspects of the craft that interest them, or collect information about deities and then run informal teachings sessions perhaps on a special evening. one person may undertake to update the book of shadows regularly. joining a coven before joining a coven, consider what you are looking for. some covens emphasise set ritual and ceremony and a learning path that can take years rather than months, along which you progress in an orderly fashion, gradually building up a great store of wisdom and experience and allowing your psychic powers to unfold slowly- is that what you want? it is important also to establish what you may be able to give to the coven. can you devote the necessary evenings for the coven, or do you have a p

haps you may want to explore magick more informally with like-minded people where the emphasis is on spontaneity. it is important that you choose a coven that operates in a manner with which you feel comfortable. some modern covens do practise sky-clad, or naked, but i would advise you to avoid this, as this can make some people feel very self-conscious and needs very strong parameters to prevent ceremony from spilling into everyday relationships. it can also detract from the spirituality of the ritual. if sexual attraction or spontaneous sexual fantasies are allowed to arise between members of a group, this can make ritualistic contact very difficult, especially where members are in relationships with people outside the coven. the sacred marriage, which involves ritual sex between god and

ion of a higher force. this is not to suggest that it is entirely haphazard, however. in this chapter we shall look briefly at some general aspects of its theory and practice. at the end, i have included a simple ritual to illustrate some of these points. folk magick and ritual magick whether you are casting a simple spell, using items from your kitchen cupboard, or performing a complicated group ceremony, the source of the power behind it is the same. every spell or ritual involves channelling the life force that runs through all forms of existence and transforming it into higher spiritual energies. these spiritual powers include our own evolved self, which some say is formed through many lifetimes, and the higher divine cosmic energies, such as a supreme god or goddess, or, more abstract

on of the magick is limited only by the environment and your imagination. you may find that improvisation enters quite spontaneously as the energies unfold and spiral. movement is the key to this stage. raising the power this is the most powerful part of the magick, as the magical energies are amplified and the power of the ritual carries you along joyously. ecstasy forms a major part of shamanic ceremony and the old mystery religions; it is akin to the exhilaration you experience riding on a carousel or running barefoot along a sandy shore with the wind lifting your hair. you might repeat a chant of power, dance faster, drum with greater intensity, bind your cords in ever more intricate patterns or add more knots if working alone, visualising a cone of spiralling, coloured light, rising a

ABRAMELIN1

stence of existences, conjure ye to come and be present at this operation; i the servant of god, most humbly entreat ye. amen. after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire of the lamp be kept up continually during the operation, and keeping the curtains closed. repeat the same ceremony for seven days, beginning with saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and every time that thou wishest to use it, clothe

ABRAMELIN2

; venus and friday (freya's day, after freya, the scandinavian goddess, etc. 25 et jusqua ceguil tremonte son jour dure jusqua cequil se leve derechef. 26 this is the initiated rosicrucian teaching, which is very different to that of the outer and uninitiated world. 27 this is the great point to be studied in all magical operations soever, and unless the whole heart and soul and faith go with the ceremony, there can be no reliable result produced. 28 the title of the eleventh chapter of the second book is: concerning the selection of the place. 29 meaning in the case where the aspirant unto the sacred magic is a servant actually then serving a master. 30 the object of most of these instructions is of course to keep the astral sphere of the aspirant free from evil influences, and accustom h

ADEPTUS MINOR INITIATION

itiation r.r. et a.c. this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 ceremony of the adeptus minor r.r et a.c. requirements: chief adept -7=4, merciful exempt adept- blue and purple robe with winged sphere wand 2nd adept- 6=5, mighty adeptus major- red and orange with phoenix wand 3rd adepti- 5=6, associate adeptus minor -yellow and rose pink with lotus wand all other adepts- yellow or matching slippers complimentary to their robes additional requirements- sash- de

p of 17 the door was inscribed in large letters 'post cxx annos patebo' meaning, after a hundred and twenty years i shall open, with the year of our lord under, 1484. frater n.n. and those with him then cleared away the rest of the brickwork, but let it remain that night unopened as they wished first to consult the rota" third "you will now quit the portal for a short time, and on your return the ceremony of opening the tomb will be proceeded with. take with you this wand and crux ansata (hands it to him) which will ensure your re-admission (aspirant goes out, carrying the wand and crux of chief adept) second point (preparation of tomb. chief adept lies in full regalia in the pastos representing frater c.r.c. on his breast is the rose cross lamen suspended from the double phoenix collar. h

of the second's right hand while making with the left hand the sign of silence "the sign and password has already been received. finally, you must understand that you are never permitted to say to anyone even as a member of the outer order that you are a rosicrucian. let the pastos be replaced within the vault (the adepti replaces pastos as before and all resumes places as in the beginning of the ceremony. the aspirant is allowed to robe and the sash of the grade is bestowed) closing (chief adept knocks. all rise) chief: knocks. second: knocks. third: knocks. chief: knocks. third: knocks. second: knocks. second "roseae rubeae" third "et aureae cruces" chief "very honored fraters and sorors, assist me to close the tomb of the adepti. associate adeptus minor, how many princes did darius set

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

d purples are the colours which stand out as light against an obsolescent and indeterminate background. and thus i carry on my daily life, using every moment of time in constant self-admonition to attend to jupiter. the mind quickly responds to this training; it very soon automatically rejects as unreal anything which is not jupiter. everything else escapes notice. and when the time comes for the ceremony of invocation which i have been consistently preparing with all devotion and assiduity, i am quickly inflamed. i am attuned to jupiter, i am pervaded by jupiter, i am absorbed by jupiter, i am caught up into the heaven of jupiter and wield his thunderbolts. hebe and ganymedes bring me wine; the queen of the gods is throned at my side, and for my playmates are the fairest maidens of the ea

ALEISTER CROWLEY ACROSS THE GULF

life. then they stripped me of my robes, and lashed me with fine twigs of virgin hazel, until my blood ran from me into the pool. but the surface of the silver swallowed up the blood by some mysterious energy; and they took this to be a sign of acceptance. so then they clothed me in the right robes of a priestess of the veiled one; and they put a silver sistron in my hand, and bade me perform the ceremony of adoration. this i page 10 gulf.txt did, and the veil of the goddess glittered in the darkness- for night had fallen by this- with a strange starry light. thereby it was known that i was indeed chosen aright. so last of all they took me to the banqueting-house and set me on the high throne. one by one the priests came by and kissed my lips: one by one the priestesses came by, and gave m

d its import. for since the veil flamed always at my assumption, it was sure that i was in sympathy with that holy veiled one. if i were troubled, and knew not why; if my long peace were stirred- why then, so she "as above, so beneath" for even as i, being man, sought to grasp godhead and crush it in my arms, so she, the pure essence, sought to manifest in form by love. yet i dared not repeat the ceremony at midnight. instead i lay prone, my arms outstretched in shame and pain, on the steps at her feet. and lo! the veil flamed. then i knew that she too blamed herself alike for her ardour and for her abstinence. thus seven days i lay, never stirring; and all that time the veil flamed subtly and softly, a steady bluish glow page 15 gulf.txt changing to green as my thought changed from melanc

back unto the wall. it was of lapis-lazuli and amber, it was inlaid with emerald and ruby. mirrors of polished gold, of gold burnished with dried poison of asps, so that the slaves who worked upon it might die. for, it being unlawful for those mirrors to have ever reflected any mortal countenance, the slaves were both blinded and veiled; yet even so, it were best that they should die. at last the ceremony began. with splendid words, with words that shone lime flames, did i consecrate all that were there present, even the whole city of thebai. and i made the salutation unto the attendant gods, very forcibly, so that they responded with echoes of my adoration. and osiris accepted mine adoration with gladness as i journeyed about at the four quarters of the temple. now cometh the mysterious c

d with a soft kiss she waked me, for in this art there is aright moment to sleep, and another to waken: which she was well skilled to divine. i rose then- she flitted away like a bird- an robed myself; and, seeking my host, went forth with him to the temple of isis. now their ritual (it appeared) differed in one point from that to which i was accustomed. thus, it was not death to intrude upon the ceremony save only for the profane. priests of a certain rank of initiation might if they pleased behold it. i, therefore, wishing to see again that marvellous glowing of the veil, disclosed a sufficient sign to the high priest. thereat was he mightily amazed; and, from the foot judging hercules, began to think that i might be some sacred envoy to inspector from the gods themselves. this i allowed

with their blood. then too i sealed up his body with eight seals; and the ninth seal was mine own, the centre of my godhead. then he rose slowly and staggeringly as i uttered the dreadful words: a ka dua tuf ur biu bi aa chefu dudu ner af an nuteru! then i touched him with my wand and he rose into full power of his being; and we entered in, and for the last time did he perform (though silent) the ceremony. at whose end he lay shrivelled and collapsed, shrunken like an old wineskin; yet his blood availed me nothing. i was icier than before. yet now page 29 gulf.txt indeed was i osiris, for i sent out flames of cold gray glory from my skin, and mine eyes were rigid with ecstasy. yea, by osiris himself, i swear it! even as the eyes of all living men revolve ceaselessly, so were mine fixed! th

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

danger, whether his life or his spirit, and the three watchers and the one watcher will rush to his aid. this being said, at the words ids mass ssaratu the sword must be thrust into the ground behind the aga mass ssaratu with force. and the watcher will appear for the instructions to be made by the priest. the normal invocation of the watcher this invocation is to be made during the course of any ceremony when it is necessary to summon the watcher to preside over the outer precincts of the circle or gate. the sword is to be thrust into the ground as before, in the northeast section, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some ot

ALEISTER CROWLEY BOOK OF LIES

arch masons. in this chapter the author, in a sort of raging eloquence, bewails his impotence to express himself, or to induce others to follow into the light. in paragraph 1 he explains the sardonic laughter, for which he is justly celebrated, as being in reality the expression of this feeling. paragraph 2 is a reference to the obligation of an entered apprentice mason. paragraph 3 refers to the ceremony of exaltation in royal arch masonry. the initiate will be able to discover the most formidable secret of that degree concealed in the paragraph. paragraphs 4-6 express an anguish to which that of gethsemane and golgotha must appear like whitlows. in paragraph 7 the agony is broken up by the sardonic or cynical laughter to which we have previously alluded. and the final paragraph, in the w

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

another necessarily and invariably without the intervention of any spiritual or personal agency. thus its fundamental conception is identical with that of modern science; underlying the whole system is a faith, implicit but real and firm, in the order and uniformity of nature. the magician does not doubt that the same causes will always produce the same effects, that the performance of the proper ceremony accompanied by the appropriate spell, will inevitably be attended by the desired results, unless, indeed, his incantations should chance to be thwarted and foiled by the more potent charms of another sorcerer. he supplicates no higher power: he sues the favour of no fickle and wayward being: he abases himself before no awful deity. yet his power, great as he believes it to be, is by no me

its intoxication, its joy, and above all its sublime persistence through the cycles of life and death. the pagan reader must labour to understand this in pater's "greek studies, and the christian reader will recognise it, incident for incident, in the story of christ. this legend is but the dramatization of spring. the magician who wishes to invoke bacchus by this method must therefore arrange a ceremony in which he takes the part of bacchus, undergoes all his trials, and emerges triumphant from beyond death. he must, however, be warned against mistaking the symbolism. in this case, for example, the doctrine of individual immortality has been dragged in, to the destruction of truth. it is not that utterly worthless part of man, his individual consciousness as john smith, which defies deat

rayer of silence< the formula of the dagger is again unsuitable for either purpose, since the nature of the dagger is to criticise, to destroy, to disperse; and all true magical ceremonies tend to concentration. the dagger will therefore appear principally in the banishings, preliminary to the ceremony proper. the formula of the pantacle is again of no particular use; for the pantacle is inert. in fine, the formula of the wand is the only one with which we need more particularly concern ourselves< now in order to invoke any being, it is said by hermes trismegistus that the magi employ three methods. the first, for the vulg

f supplication. in this the crude objective theory is assumed as true. there is a god named a, whom you, b, proceed to petition, in exactly the same sense as a boy might ask his father for pocket-money. the second method involves a little more subtlety, inasmuch as the magician endeavours to harmonize himself with the nature of the god, and to a certain extent exalts himself, in the course of the ceremony; but the third method is the only one worthy of our consideration. this consists of a real identification of the magician and the god. note that to do this in perfection involves the attainment of a species of samadhi: and this fact alone suffices to link irrefragably magick with mysticism. let us describe the magical method of identification. the symbolic form of the god is first studied

facts in nature. it suggests itself that this "straightforward" system of magick was perhaps never really employed at all. one might maintain that the invocations which have come down to us are but the ruins of the temple of magick. the exorcisms might have been committed to writing for the purpose of memorising them, while it was forbidden to make any record of the really important parts of the ceremony. such details of ritual as we possess are meagre and unconvincing, and though much success has been attained in the quite conventional exoteric way both by frater perdurabo and by many of his colleagues, yet ceremonies of this character have always remained tedious and difficult. it has seemed as if the success were obtained almost in spite of the ceremony. in any case, they are the more

ALEISTER CROWLEY MAGICK WITHOUT TEARS

t of them is negligible. so far as it exists, it exists only for the uninitiate. there are, however, traces of the beginning of the influence of the school in judaism and in paganism. there are, too, certain documents of the pure greek spirit which bear traces of this. it is what they called theurgy. the christian religion in its simplest essence, by that idea of overcoming evil through a magical ceremony, the crucifixion, seems at first sight a fair example of the white tradition; but the idea of sin and of propitiation tainted it abominably with blackness. there have been, however, certain christian thinkers who have taken the bold logical step of regarding evil as a device of god for exercising the joys of combat and victory. this is, of course, a perfectly white doctrine; but it is reg

nk, a matter of getting things right in the practices; you must make every breath you draw subservient to the true will, to fertilize the soil for the practices. when you sit down in your asana to quiet your mind, it is much easier for you if your whole life has tended to relative quietude; when you knock with your wand to announce the opening of an invocation, it is better if the purpose of that ceremony has been simmering in the background of your thought since childhood! yes indeed: background! deep down, on the very brink of the subconscious, are all those facts which have determined you to choose this your great work. 2 then, the ambition, conscious, which arranges the general order and disposition of your life. lastly, the practices themselves. and my belief is that the immense major

suppression is comparable to the restrictions in athletic training, or diet in sickness. magic without tears get any book for free on: www.abika.com 128 now we get back to the qabalah- how to make use of it. let us suppose that you have been making an invocation, or shall we call it an investigation, and suppose you want to interpret a passage of bach. to play this is the principal weapon of your ceremony. in the course of your operation, you assume your astral body and rise far above the terrestrial atmosphere, while the music continues softly in the background. you open your eyes, and find that it is night. dark clouds are on the horizon; but in the zenith is a crown of constellations. this light helps you, especially as your eyes become accustomed to the gloom, to take in your surroundi

vellous lesson myself some years earlier. i had cut down a certain ritual of initiation to what i thought were the very barest bones, chiefly to make it easy to commit to memory. then came a candidate who was deaf- not merely "a little hard of hearing" his tympana were ruptured- and the question was how? all right for most of it; one could show him the words typed on slips. but during part of the ceremony he was hoodwinked; one was reduced to the deaf-and-dumb alphabet devised for such occasions. i am as clumsy and stupid at that as i am at most things, and lazy, infernally lazy, on top of that. well, when it came to the point, the communication of the words became abominably, intolerably tedious. and then! then i found that about two-thirds of my "absolutely essential" ritual was not nece

leave it to them to do their share when the time comes. this "act of truth" is already a magical formula of infallible puissance; the man who is capable of so thinking and acting is far more likely to get what he wanted from the sacrifice- when at long last the camel appears on the premises- then he who, having ample means to carry out the whole operation without risk of failure, goes through the ceremony without ever having experienced a moment's anxiety about his ability to bring it to a successful conclusion. it think personally that the error lies in calculating. the injunction is "to buy the egg of a perfectly black hen without haggling" you have no means of judging what is written in their ledger; so..reason is a lie& all their words are skew-wise" al ii, 32. let me add that it is a

ALEISTER CROWLEY THE LOST CONTINENT

ssible for slaves to understand free men. it is always a wonder to englishmen that a man should devote himself to unremitting toil for an ideal. he is called a crank, basely slandered, the lowest motives being without any reason assigned to his actions, mocked, persecuted, perhaps crucified. this is partly forgivable, as in england philanthropy is almost invariably the mask of vice and fraud. the ceremony of marriage* was simple, dignified, yet poignant. the lovers in the presence of their whole house, publicly embraced for the last time. their two children pressed them apart. elevating their hands in a crossed clasp they gave way, and the children passed through, preceding a most holy image which was borne by a priest and priestess between them. then they parted, and each was severally co

dren pressed them apart. elevating their hands in a crossed clasp they gave way, and the children passed through, preceding a most holy image which was borne by a priest and priestess between them. then they parted, and each was severally congratulated and embraced by any of the others who chose, and the priest and priestess then, exalting the image and setting it in a suitable shrine, closed the ceremony by the command "to work" and adding force to the same by their example. the education of the children was another important matter in which their ideas were wholly opposed to our own. it ceased altogether at the age of puberty, which was sometimes as early as six, never later than fourteen. were it so delayed, the delinquent was crowned in mockery with a square black cap, sometimes tassel

eir descendents flourish still. p19. a partial exception existed for prime numbers, as being self-generated, and each of these which had been investigated had its special (and comparatively simple) signification. chapter vii: p25.there was also the marriage of those of the magicians who refused all intercourse with the opposite sex, and were therefore married to the whole sex as such. here was no ceremony used; but each had a special mark signifying that he or she was thus consecrated. p26. mar is atlantean (also sanscrit) for die. this word throws light on their conception of death. p26.note that no tautologies defile its linguistic wells "as i have written" is never changed to 'as i have observed, noted, described, said, indicated, remarked, pointed out' and so on. p26. i must revert for

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

f the beast, we find that during the beginning of 1914, again at the end of that year, and finally between march 26 and may 30 of that year, he made three separate series of magical operations. the first two unconsciously, and the last one more or less consciously, toward the attainment of the grade of magus. as a result of these operations, he met a series of persons who acted as officers in the ceremony of his initiation. we are here only concerned with jeanne robert foster, nee jeanne julie ollivier. on july 8, 10, 13, 14, 23, sept. 12 (2 operations) sept. 16, magical operations were performed with the object of begetting a child. on sept. 23, this woman, who had taken the mystic name of soror hilarion, assisted the beast in obtaining the word of the equinox, this word being, so to spea

ALEISTER CROWLEY THE OTO GNOSTIC MASS

o the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the deaco

the uraeus serpent twined about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set the

nified their intention, a whole cake of light, and a whole goblet of wine, have been prepared for each one. the deacon marshals them; they advance one by one to the altar. the children take the elements and offer them. the people communicate as did the priest, uttering the same words in an attitude of resurrection``there is no part of me that is not of the gods' the exceptions to this part of the ceremony are when it is of the nature of a celebration, in which case none but the priest communicate; or part of the ceremony of marriage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of confirmation at puberty, when only the persons confirmed partake. the sacrament may be reserved by the priest, for administrati

s' list instead of here. 12. a stage direction here in mtp`(all stand, head erect, eyes open' 13. according to a previous direction the priest already has the cup. 14``to, instead of``in, in i& be. 15. either a simple or qabalistic misspelling. probably should be dia. 16. according to a previous direction the priest already has his lance. 17``of a wedding in which none, instead of``or part of the ceremony of marriage, when none other, in mtp. notes on pronunciation this whole issue brings to mind the story of the japanese peasant who, mishearing the mantra``o the jewel in the lotus! amen' as``o the jewel in the latrine! amen, proceeded to sit and chant his mispronunciation until he realized nirvana. the point is that pronunciation is not a limiting factor, spiritually speaking; it does, ho

ALEISTER CROWLEY THE QABALAH

ods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n 3rd. resh. r all. yod. y chief. virgo (f) isis, mighty

ALEISTER CROWLEY THE SWORD OF SONG

ty. in any case what the easterns call onepointedness is an essential preliminary to even early stages of true meditation. and iron will-power is a still earlier qualification. by meditation i do not mean merely thinking about anything, however profoundly, but the absolute restraint of the mind to the contemplation of a single object, whether gross, fine, or altogether spiritual. now true magical ceremony 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 a reminder of the single purpose, until the supreme moment arriv

ALEISTER CROWLEY EQ I 1

due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and 7 this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the evolution

the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. 8 but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the

ALEISTER CROWLEY EQ I 5

, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could not and did not alter his ways at his pleasure. this formula was used to pen the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows- chief. let us analyse the key word- i. 2nd. n. 3rd. r. all. i. chief. yod. hb:yod. 2nd. nun. hb:nun. 3rd. resh. hb:resh. all. yod, hb:yod. chi

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 be the result of envy, malice, and all uncharitableness. further, ceremonial magic

ALEISTER CROWLEY EQ I 5

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

ibe not knowing if it were meet that the demon should depart. then the seer took the holy ring, and wrote the name babalon, that is victory over choronzon, and he was no more manifest) 101 (this cry was obtained on dec. 6, 1909, between 2 and 4.15 p.m, in a lonely valley of fine sand, in the desert near bou-s ada. the aethyr was edited and revised on the following day) after the conclusion of the ceremony, a great fire was kindled to purify the place, and the circle and triangle were destroyed. note by scribe almost from the beginning of the ceremony was the scribe overshadowed, and he spoke as it were in spite of himself, remembering afterwards scarcely a word of his speeches, some of which were long and seemingly eloquent. all the time he had a sense of being protected from choronzon, an

every idea merely marks where the mind of the seer was too stupid to receive the light, and therefore reflected it. therefore, as the pure light is colourless, so is the pure soul black. and this is the mystery of the incest of chaos with his daughter. 23 weh note: see g.r.s.mead's "fragments of a faith forgot" there is nothing whatever visible. but i asked of the angel that is at my side if the ceremony hath been duly performed. and he says: yes, the aethyr is present. it is thou that canst not perceive it, even as i cannot perceive it, because it is so entirely beyond thy conception that there is nothing in thy mind on to which it can cast a symbol, even as the emptiness of space is not heated by the fire of the sun. and so pure is the light that it preventeth the formation of images, a

stants of the fire and air beast and scarlet woman. 22. here is the first key to the formula of horus, a sevenfold arrangement. a shadow of horus declares his nature. 21. this seems to be the vision of god face to face that is the necessary ordeal for him who would pass the abyss, as it were. a commission to be the prophet of the aeon arising is given to the seer. the god is the hierophant in the ceremony of magister templi. 20. a guide is given to the seer, his holy guardian angel. and this is attained by a mastery of the universe conceived as a wheel the hiereus in the ceremony of magister templi. 19. now cometh forth the angel who giveth instruction, in the lowest form. the hegemone in the ceremony of magister templi which the seer is about to undergo. 18. the vault of preparation for t

emony of magister templi. 20. a guide is given to the seer, his holy guardian angel. and this is attained by a mastery of the universe conceived as a wheel the hiereus in the ceremony of magister templi. 19. now cometh forth the angel who giveth instruction, in the lowest form. the hegemone in the ceremony of magister templi which the seer is about to undergo. 18. the vault of preparation for the ceremony of m.t. the veil is the crucifixion, symbol of the dead aeon. the first ordeal is undergone. 17. the symbol of the balance is now given unto the aspirant. 174 16. the sacrifice is made. the high priestess (image of babalon) cometh forth upon her beast and maketh this. 15. the mystic dance by salome. the new temple, the signs of the grades are received and the a.e. rejected. 14. the shrine

ALEISTER CROWLEY EQUINOX EQ I 1 2

of lapis lazuli. and by my magick power i summon all the inhabitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own accord. 35 9.0. arrived at panth on, to breakfast on coffee and biroche and a peach. i shall try and describe ritual dclxxi; since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for the proper adaptation of this ritual to the purpose of self- initiation. oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinit

han the path of p in 4 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various "stations of the cross" or points upon his mystic journey. he must assuredly drink blood for the sacrament ah! now i see it all so well! the initiator must kill him, osiris; he must rise again as horus and kill the initiator, taking his place in the ceremony thence to the end. a bit awkward technically, but 'twill yield to science. they did it of old by a certain lake in italy! well, all this is dog-faced demon, ever seducing me from the sacred mysteries. i can't go out and kill anybody at this time o'night! we might make a start, 48 though, with a little scourging, torturing, and branding by fire. anything for a quiet life! 11.0. but scourgi

shing pentagram ritual. 2. invoking ditto.[these will appear in no. 2,"liber o. ed. 86 3."the bornless one.[see the "goetia. ed. 4. the calls i vi with the rituals of the five grades.[from dr. dee's and the g. d. mss. ed. 5. invocation of thoth. 6.(no: i will "not" use the new ritual, nor will i discuss the matter. an impromptu invocation of adonai. 7. closing formulae. to work, then! 11.15. the ceremony went well enough; the forces invoked came readily and visibly; thoth in particular as friendly as ever i fancy he takes this record as a compliment to him he's welcome to it, poor god! the l.v.x. came, too but not enough to pierce the awful shroud of darkness that by my folly i have woven for myself. so at the end i found myself on the floor, so like rodin's cruche cass e danaide girl a

eason. it has cleared up the mind; but alas! the mind is still there. this is the strength and weakness both of the egyptian plane, 87 that it is so lucid and spiritual and yet so practical. when i say weakness, i mean that it appeals to my weakness; i am easily content with the smaller results, so that they seduce me from going on to the really big ones. i am quite happy as a result of my little ceremony whereas i ought to be taking new and terrible oaths! yet why should tahuti be so kind to me, and asar un-nefer so unkind? the answer comes direct from tahuti himself: because you have learned to write perfectly, but have not yet taught yourself to suffer. true enough, the last part! asar un-nefer, thou perfected one, teach me thy mysteries! let my members be torn by set and devoured by s

l his robes, weapons, dignities, etc. renouncing his grades even by giving the signs of them backwards and downwards toward the outer. he will keep only one thing, the secret ring that hath been committed unto him by the masters; for from that he cannot part, even if he would. that is his password into the ritual itself; and on his finger it shall be put at the moment when all else is gone. 11.5. ceremony works admirably. magical images strong. at reception behold! the sigil of the supreme order itself in a blaze of glory not to be spoken of. and the half-seen symbol of my lord adonai therewith as a mighty angel glittering with infinite light. 108 according the the ritual, o.m. withdrew himself from the vision; the vision of the universe, a whirling abyss of coruscating suns in all the col

ALEISTER CROWLEY EQUINOX EQ I 2 2

e "hierophant" then orders the kerux to declare the hall of the neophytes opened by him, which he does in the following words "in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in darkness" after which the three chief officers repeat the mystic words "khabs am pekht "knox om pax "light in extension "the opening" is then at an end, and the next ceremony is "the "admission."18 the candidate is in waiting without the portal, under the care of the sentinel, the "watcher without" that is, under the care of the form of anubis of the west. 252 the hierophant informs the members assembled that he holds a dispensation from the greatly honoured chiefs of the second order, for the purpose of commencing the process of the initiation which shall ult

the dadouchos consecrates him by fire. then the "hierophant" speaks: he does so not as to an assembly of mortals, but as a god before the assembly of the gods "and let his voice be so directed that it shall roll through the universe to the confines of space, and let the candidate represent unto him a world which he is beginning to 17 z. 1. 18 the following explanatory remarks on the admission and ceremony of the neophyte are taken from the ms. called z. 3. lead unto the knowledge of its governing angel. as it is written 'the lightning lighteneth out of the east and flameth even unto the west, even so shall be the coming of the son of man" the candidate during the ceremony is addressed as "child of earth" as representing the earthly and material nature of the natural man: he who cometh forw

he mystic pillars, and of superintending his fourth and final consecration" the east of the altar is the place of the evil triad, and he is brought there as though affirming that he will trample upon and cast out his evil persona, which will then become a support unto him, but it must first be cast down unto its right place. the hiereus now confers the secret signs &c, and during this part of the ceremony the position of the three chief officers is as follows: the hierophant on the throne of the east; the hiereus at the east of the black pillar; and the hegemon at the east of the white pillar. the three again formulating the triad and strengthening it. thus the higher soul will be formulated between the pillars in the place of equilibrium; the candidate at the place of the evil triad. the

gain formulating the triad and strengthening it. thus the higher soul will be formulated between the pillars in the place of equilibrium; the candidate at the place of the evil triad. the hiereus now advanceth between the pillars unto the invisible station of harpocrates. the signs having been explained, the hiereus draweth the candidate forward between the pillars, and for the second time in the ceremony the higher soul standeth near and ready to touch him. then the hiereus returneth to the east of the black pillar so that the three chief officers may draw down upon him the forces of the supernal triad. the candidate now therefore is standing between the pillars bound with the rope, like the mummied form of osiris between isis and nephthys. and in this position doth the fourth and final c

idate. the "stolistes" then says "frater x y z, i finally consecrate thee by water" and the "dadouchos "frater x y z, i finally consecrate thee by fire" and the effect of this is to seal finally into the sphere of sensation of the candidate the pillars in balanced formulation. for in the natural man the symbols are unbalanced in strength, some being weaker and some stronger, and the effect of the ceremony is to strengthen the weak and purify the strong, thus gradually commencing to equilibrate them, at the same time making a link between them and their corresponding forces in the macrocosm. the "hierophant" then says "honoured hegemon, the final consecration of the candidate having been performed, i command you to remove the rope from his wast, the last remaining symbol of darkness; and to

ALEISTER CROWLEY EQUINOX EQ I 2

the atmosphere; success in "invoking" by a "feeling of holiness" it is unfortunate that these terms are so vague. but at least make sure of this: that any imaginary figure or being shall instantly obey the will of the student, when he uses the appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the "preliminary invocation" in the "goetia" as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a 26 matter, and its grades so delicately shaded, that it must be left to the good sense of the student to decide whether or not he should be satisfied with h

ALEISTER CROWLEY EQUINOX EQ I 3 2

ights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo

the health of frater i.a; and many other workings were also accomplished about this period. more important than any such dealings with the paths is his progress in the middle pillar. in this connection we shall include frater i.a.'s ritual for "the magical invocation of the higher genius" the magical invocation of the higher genius (according to the formulae of the book of the voice of thoth [the ceremony enterer is the sphere of sensation. the hierophant is the augoeides. the officers are the divine sephiroth invoked. the enterer is the natural man [first let the symbols in the sphere of sensation be equilibrated. this is the opening of the hall of truth] 198 "the first invocation" come forth unto me, thou that art my true self: my light: my soul! come forth unto me: thou that art crowned

all" together with the signs of osiris slain and osiris risen] l v x, lux, the light of the cross["all" quit the vault and return to previous places "chief" in the grand word, yeheshuah hhb:vau hb:shin hb:heh hb:yod, by the key word inri, and through the concealed word lvx, i have opened the vault of the adepts [all present give the lux sign as above""first point [the officers in this part of the ceremony are the second adept, who is now the principal officer, the third adept, who is second, and the introducing adept, who is spoken of as v.h. frater hodos camelionis. the "second adept" opens the first point by bidding v.h. fra: hodos camelionis prepare the aspirant, who is waiting without, and the associate adeptus minor to guard the inner side of the portal. the aspirant is then admitted

viginti annos patebo" thus have i closed the vault of the adepts, in the mystic mountain of abiegnus "third adept" ex deo nascimur "second adept" in jeheshuah morimur "chief adept" per sanctum spiritum reviviscimus [all present give the lvx sign in silence] the following explanation of the above ritual by p. we give below in its entirety, for it is a great help in properly understanding the 5= 6 ceremony. the reader must, however, bear in mind that it was not written till nearly three years after the present date, and this fact no doubt accounts for several eastern expressions of thought creeping in. frater p.'s sketch for an explanation of the 5= 6 ritual of adeptus minor. in this grade there are three officers: isis, apophis (replaced by horus) and osiris. chesed, geburah, tiphereth. ye

r the present date, and this fact no doubt accounts for several eastern expressions of thought creeping in. frater p.'s sketch for an explanation of the 5= 6 ritual of adeptus minor. in this grade there are three officers: isis, apophis (replaced by horus) and osiris. chesed, geburah, tiphereth. yet their functions are in a sense counterchanged, the chief adept representing 223 osiris in the main ceremony, and the third adept reflecting the benignant character of isis. the knocks which open the ceremony are seven, as it is written "he made them six; and for the seventh he cast into the midst of them the fire of the sun" for tiphereth 5= 6 is a solar degree. after this the signs are given and the portal is guarded in the usual manner; for the intention in all the grades is identical, namely

ALEISTER CROWLEY EQUINOX EQ I 3

tion and consecration of the actual pieces of ground or place selected for the performance of the invocation. 151 f. the invocation of the higher powers. pentacle formed by the concentric bands, name and sigil therein, in proper colours; is to be bound thrice with a cord, and shrouded in black, thus bringing into action a blind force, to be further directed or differentiated in the process of the ceremony "announcement" aloud of the "object" of the working, naming the spirit or spirits 8 "doctrine and ritual of magic" p. 195 which it is desired to evoke. this is pronounced standing in the centre of the circle, and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit wrapped in a black cloth or covering is now placed within the circle, at the poin

ud and firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear: stating for what purpose the spirit is evoked: what is desired in the operation: why the evocation is performed at this time: and finally solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a "good" spirit the sigil is now to be placed "within "the white triangle" the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword of art) erect, and commences the evocation of the spirit. this being an exorcism of the spirit unto

of heaven to grant unto him the force "necessary correctly to complete that evocation" he is then to take back the sigil to between the pillars, and repeat the former processes "when assuredly that spirit will begin to manifest, but in a "misty and ill-defined form (but if, as is probable, the operator be naturally inclined unto evocation, then might that spirit perchance manifest earlier in the ceremony than this: still the ceremony itself is to be performed up to this point, whether he be there or no) now so soon as the magician shall see the visible manifestation of that spirit's presence, he shall quit the station of the hierophant and consecrate afresh with water and with fire the sigil of the evoked spirit. s. now doth the master of the evocation remove from the sigil the restrictin

il nothing remaineth to come over. let him then take out the residuum and grind it into a powder: replace this powder in the curcurbite, and pour again upon it the fluid "previously distilled" the curcurbite is then to be placed again in balneum mariae in a gentle heat. when it seems fairly re-dissolved (irrespective of colour) let it be taken out of the bath. it is now to undergo another magical ceremony. m. now place the curcurbite to the west of the altar, holding the lotus wand by the black end, perform a magical invocation of the moon in her decrease and of cauda draconis. the curcurbite is then to be exposed to the moonlight (she being in her 166 decrease) for nine consecutive nights, commencing at full moon. the alembic head is then to be fitted on. n. repeat process set forth in se

ALEISTER CROWLEY EQUINOX EQ I 4

ud-daubber nest (8) completion of watch-towers and instruments.175 (9) the making of simple talismans. during each day this programme of work was to be divided as follows (1) in the morning the hb:shin of hb:shin operation, and assumption of a god- form (2) before tiffin. an astral projection practice (3) after tiffin. rising on a plane, or vision, or adonai ha aretz (4) in the evening. a magical ceremony of same sort, or any of above except astral projection.176 on march the 3rd we find p. wanderingamong the fastnesses of the nevado de colima. here he lived for a fortnight, returning to mexico city on the 18th only to leave it again two days later on an expedition to the nevado de touca. on the 16th of april he journeyed to amecameca, from which place he visited soror f, by projection, an

is symbolized by a silver crescent drawn within a yellow square. see diagram 84. 178 "i.e, self in ak sa between pillars with white ray descending. 179 heaven 180 an eleven pointed star. the girders of the soul."181 how to do it is the great problem. i am inclined to believe in drugs- if one only knew the right drug. 13th. drew a pantacle. 16th. painted wicked black-magic pantacle. held a magical ceremony in the evening. lesser banishing ritual of pentagram and hexagram. invocation of thoth and the elements by keys 1-6182 and g. d. opening rituals. consecrated lamen crown and abrahadabra wand with great force. 16th. did the seven hb:shin of hb:shin operations. worked at a z for 5= 6 ritual.183 17th. position 1. 12 m. not good. evening invocation of mercury, chokmah and thoth. 18th. complet

ALEISTER CROWLEY EQUINOX EQ I 6 2

he hair, before the altar, and plunges his spear into him. he completes inspection. returns and bows to" magister templi] master, justice has been executed upon the traitor. only the faithful remain. magister templi. so perish all traitors [capricornus "extinguishes light["a pause" 11 part iii "darkness" aquarius["comes forward and kneels to" magister templi] master, we beseech thee to permit the ceremony to proceed. magister templi. there was no crackling in the dried leaves [capricornus "joins" aquarius "kneeling" aquarius "and" capricornus. master, we beseech thee to permit the ceremony to proceed. magister templi. there was no heart in the black lamb["all" probationers "join" aquarius "and" capricornus "kneeling] all. master, we beseech thee to permit the ceremony to proceed. magister

he black lamb["all" probationers "join" aquarius "and" capricornus "kneeling] all. master, we beseech thee to permit the ceremony to proceed. magister templi. the sacred python was found dead [mater coeli "comes forward, kneels before" magister templi "thus making the apex to the pyramid of petitioners, rises and plays her petition< then again kneels] magister templi. let the ceremony proceed [mater coeli "returns to her throne" aquarius "rises, and" capricornus "returns to his post and lights the lamp" 12 aquarius "and all present dance wildly for joy to the sound of the tom- tom["during the confusion" bro. capricornus emissarius "slips into the temple and hides behind the veil, where he removes his disguise and dons his dancing robe] magister templi. silence["a pause

"must have well dissimulated himself so that he is not discovered" magister templi "draws veil again" capricornus "puts out light] magister templi. alas! there is no god["returns to his throne. all move confusedly about wailing aloud] magister templi. 1. silence["all resume seats" behold, i declared it unto you and ye believed me not["a pause" 14 part iv "darkness" aquarius. in truth, master, the ceremony cannot proceed. there is no god in the shrine. magister templi. brother aquarius, let search be made. aquarius. brother capricornus, let search be made["light on [capricornus "enters veil and walks up and down. he returns["lights off" brother capricornus, what do you find? capricornus. master, there is nothing but a little pile of dust. aquarius. there is no living thing therein? capricor

ALEX SANDERS THE KING OF THE WITCHES

the coven used to climb part-way up the mountain to a small lake reputed to have belonged to witches since the middle ages. stepping-stones led to the small island in the centre which was the circle where they performed their rituals, and in the inky black waters they studied the moon's reflections and conjured up the future. when he was nine, alex was allowed to take part in his first full-moon ceremony. gran had no difficulty in persuading his mother to part with him for the night, for she was delighted with the progress he had made in welsh and grateful to her mother for having taught him. as the moon rose, gran opened the kitchen curtains and let its light flood the kitchen. she had banked up the fire with small coal to deaden its glow and now she led alex into the centre of the circl

are chest; then shelowered herselfon to him, muttering incantations he had never heard before. he felt peculiar, his bare body pressed close to hers, but she was deadly serious and already he firmly believed in her magic. when they rose, she led him outside into the yard where she told him to raise his athame to the moon and repeat the words of the ritual. it was his first 'calling down the moon' ceremony. although magic, witchcraft and the ever-increasing affinity he formed with his grandmother filled most of his childhood, alex was usually able to lead an entirely separate life at home. he was very close to his sisterjoan, two years his junior, but though he often longed to tell her his secrets, there was scarcely ever the time or privacy required. at one stage he was getting up at five

in niches in the entrance hall and, best 23 manchester in spite of the affection he felt for uncle louie. it carne as a shock. when the latter told him one morning that he was to be confirmed, but when he protested his objections were overruled 'i've written to your parents' uncle louie said 'your mother told me you were baptized into the church of england. she'll be glad if you're confirmed' the ceremony took place in st hubert's church at great harwood and alex prayed throughout it, apologizing to jesus christ and assuring him that no blasphemy was intended. he did not need to placate his witch god, feeling sure that he would understand. afterwards he put the whole episode behind him and roamed the countryside testing his witch knowledge. he found the wild herbs used for potions in the v

este in girls; his grandmother, noticing this development, decided he was ready for the second- and third-grade initiations. she had already taught him at length about sex, self-control and the ways witches have of harnessing impulses so that the sex force can be used positively towards creating power 'implosion' was the term she used, the antithesis of asturbation. on the night of the initiation ceremony she laid out a new robe she had made for alex. they both bathed themselves before entering the circle. by the light of two candles on the altar-a draught-board table on which the regaliawas arranged -she lay down on the floor and drew the boy to her until their bare bodies touched. then they were united. there were no gestures of affection or passion; it was strictly a rit al an? alex did

in which he lived had no bathroom and as the abramelin instructions demanded daily ritual bathing, he had to buy himself a tin bath. his bathwater had to be emptied so that no other person touched it, which meant frequent trips to the lavatory in the back yard. when he felt he had mastered the understanding of the magic, the working of the rituals and the self-preparation, he chose a date for the ceremony: the easter holiday when he would have three full days off work, the exact time required for the purification rites. the ceremony was preceded by a nine-day fast when he could eat no food and drink nothing stronger than orange juice. although the preparations were new to him, there was much in the ritual comparable to witchcraft, for while a magician is not necessarily a witch, many witch

ALEXANDRIAN BOOK OF SHADOWS OCCULT

r a good cause and end and for your glory) again magus sprinkles and witch censes (hand tool to new owner as you would a sword or athame, with a fivefold salute) all these weapons should be presented to the new owner with salute. if a witch queen, the downward pointing triangle as in the first degree initiation (i rephrased the previous sentence, as the farrar's version is untypeable--sekhet) end ceremony with fivefold salute. the new owner should immediately use the new instruments, i.e. form circle with sword, then athame, incise something with white-handled knife, exhibit pentacle to four quarters, cense to four quarters, use cords and scourge; and should continue to use all of them in a circle as often as possible, for some time. to mark out a new circle, stick sword or athame in groun

vokes: hps: dread lord of death and resurrection, of life, and the giver of life; lord within ourselves, whose name is mystery of mysteries; encourage our hearts, let the light crystallize itself in our blood, fulfilling us of resurrection; for there is no part of us that is not of the gods. descend, we pray thee, upon thy servant and priest. any initiations to be done are done at this point. the ceremony of cakes and wine follows. the great rite is done if at all possible. feasting, dancing and games follow the closing of the ritual. notes l from stewart farrar what witches do; he derived it from alex sanders' bos. vernal equinox (eostar) preparation: a symbol of the wheel is on the altar, flanked with burning candles, or with fire in some form- torches, or small tripods with fire in thei

circle follows. hps traces the five point star before the coven saying: hps: o mighty mother of us all, mother of all things living, give us fruit and grain, flocks and herds and children to the tribe, that we may be mighty. by thy rosey love, do thou descend upon thy servant and priestess here. hps draws down the moon upon herself and all salute her. after a brief silence for contemplation, the ceremony of cakes and wine follows. notes l per stewart farrar's what witches do. autumnal equinox the altar is decorated with the symbols of autumn: pine-cones, oak sprigs, acorns, ears of grain, etc. after the circle has been cast, the coven stands in a ring facing inwards, men and women alternately. the high priest stands to the west of the altar and the high priestess to the east, facing each

ence the importance of a poroperly constructed circle. power seems to exude from the body via the skin and possibly from the orifices of the body; hence you should be properly prepared. the slightest dirt spoils everything, which shows the importance of thorough cleanliness. the attitude of mind has great effect, so only work with a spirit of reverence. a little wine taken and repeated during the ceremony, if necessary, helps to produce the power. other strong drinks or drugs may be used, but it is necessary to be very moderate, as if you are confused, even slightly, you cannot control the power you evoke. the simplest way is by dancing and singing monotonous chants, slowly at first and gradually quickening the tempo until giddiness ensues. then the calls may be used, or even wild and mean

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

nent initiation is one that is coming more and more before the public. before many centuries pass the old mysteries will be restored, and an inner body will exist in the church the church of the period, of which the nucleus is already forming wherein the first initiation will become exoteric, in this sense only, that the taking of the first initiation will, before so very long, be the most sacred ceremony of the church, performed exoterically as one of the mysteries given at stated periods, attended by those concerned. it will also hold a similar place in the ritual of the masons. at this ceremony those ready for the first initiation will be publicly admitted to the lodge by one of its members, authorised to do so by the great hierophant himself. four words defined. when we speak of initia

the hidden mystery that lies at the heart of the solar system. it leads from one state of consciousness to another. as each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where the self embraces all selves, including all that is "moving and unmoving" as phrased by an ancient scripture. initiation involves ceremony. it is this aspect that has been emphasised in the minds of men, perhaps a little to the exclusion of the true significance. primarily it involves the capacity to see, hear, and comprehend, and to synthesise and correlate knowledge. it does not necessarily involve the development of the psychic faculties, but it does entail the inner comprehension that sees the value underlying the form

ing and living of the aspirant himself and not of some occult teacher performing an occult rite leads to what one might term a crisis. at this crisis, which necessitates the aid of a master, a definite act of initiation is performed, which (acting on a particular centre) produces a result on some one body. it keys the atoms to a certain pitch, and enables a new rate of rhythm to be attained. this ceremony of initiation marks a point of attainment. it does not bring about attainment, as is so often the misconception. it simply marks the recognition by the watching teachers of the race of a definite point in evolution reached by the pupil, and gives two things: 1. an expansion of consciousness that admits the personality into the wisdom attained by the ego, and in the higher initiations into

, and wherein he shares consciously in the great plan of evolution. after initiation, the work to be done consists largely in making that expansion of consciousness part of the equipment for the practical use of the personality, and in mastering that portion of the path that has yet to be traversed. the place and effect of initiation- 11- initiation, human and solar copyright 1998 lucis trust the ceremony of initiation takes place on the three higher sub-planes of the mental plane, and on the three higher planes, according to the initiation. the five-pointed star, at the initiations on the mental plane, flashes out above the head of the initiate. this concerns the first initiations which are undergone in the causal vehicle. it has been said that the first two initiations take place upon th

ake a very intensive course in planetary occultism. a master wields the law in the three worlds, whilst a chohan of the sixth initiation wields the law in the chain on all levels; a chohan of the seventh initiation wields the law in the solar system. it will be apparent that, should he search these subjects with application, the student will find much that concerns him personally, even though the ceremony itself may be far ahead. by the study of the process and the purpose he may become aware of the great fundamental fact that the method of initiation is the method of: a. force realisation. b. force application. c. force utilisation. the initiate of every degree, from the humble initiate of the first degree, making for the first time his contact with a certain type of specialised force, up

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

iation. at the time that initiation is taken, the centres are all active and the lower four (which correspond to the personality) are beginning the process of translating the fire into the three higher. the dual revolution in the lower centres is clearly to be seen and the three higher are commencing to be similarly active. by the application of the rod of initiation at the time of the initiation ceremony, certain results are achieved in connection with the centres which might be enumerated as follows: a. the fire at the base of the spine is definitely directed to whichever centre is the object of special attention. this varies according to the ray, or the specialised work of the initiate. b. the centre has its activity intensified, its rate of evolution increased, and certain of the centr

e system there are several such rods of power, and that they are to be found in three grades, if it may be so expressed. first. the rod of initiation used for the first two initiations and wielded by the great lord, the christ, the world teacher. it is magnetised by application of the "flaming diamond" the magnetisation being repeated when each new world teacher takes office. there is a wonderful ceremony performed at the time that a new world teacher takes up his work. during the ceremony he receives his rod of power the same rod as used since the foundation of our planetary hierarchy and holds it forth to the lord of the world, who touches it with his own mighty rod, causing a fresh re-charging of its electric capacity. this ceremony takes place at shamballa.89,(78)90 second. the rod of

eds under the law of its being and through the inherent life of the second logos which is the life of the petals of the lotus. the life of the first logos, working through the self (who dwells in a form built by the life or energy of the second logos out of force-substance animated by the life of the third logos) only responds to opportunity when the above mentioned stage is reached. finally: the ceremony of initiation is only undergone when the causal body is in a condition to respond to the will aspect of the heavenly man (the first aspect) and to do this through the glad co-operation of the fully conscious self- 322- a treatise on cosmic fire copyright 1998 lucis trust more on this is not now possible, but enough has here been indicated to open up various lines of study. these, if follo

aptation of force occurred. again time and opportunity were taken advantage of to open the door into the fifth kingdom by the method of forced initiation. a third type of electricity played its part in bringing about this event, and it is the effect of this electrical phenomenon upon the units (who are themselves centres of energy) which scientifically viewed indicates a man's suitability for the ceremony of initiation, and his availability as a transmitter of spiritual energy to the world. every initiate is technically a transmitter of force and his work is consequently threefold: 1. to provide a threefold vehicle capable of the necessary resistance to the force and able to receive and hold it. 2. to transmit it as energy to the world which he serves. 3. to store up a certain amount of it

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

te aliveness. when silence and understanding rule the sick room, the departing soul can hold possession of its instrument with- 293- a treatise on white magic copyright 1998 lucis trust clarity until the last minute and can make due preparation. later, when more anent color is known, only orange lights will be permitted in the sick room of a dying person, and these will only be installed with due ceremony when there is assuredly no possibility of recovery. orange aids the focussing in the head, just as red stimulates the solar plexus and green has a definite effect upon the heart and life streams. certain types of music will be used when more in connection with sound is understood, but there is no music as yet which will facilitate the work of the soul in abstracting itself from the body

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

overning capacity. b. the love type .f ull of love and fusing power. c. the active type. full of action, and manipulating energy. d. the artistic type .f ull of the sense of beauty and creative aspiration. e. the scientific type. full of the idea of cause and results. the mathematical type. f. the devotee type. full of idealism. g. the business type. full of organising power. given to ritualistic ceremony. 3. the twelve astrological groups. these we shall consider in dealing with the rays and the zodiac, and so shall not touch upon them here. 4. the division of human beings into three esoteric groups: a. those unawakened to the "i" consciousness. these are called esotericaliy "the darkened sparks" b. those awakened to the condition of individuality. these are called "the flickering lights"

tent influence of the seventh ray is that the soul controls its instrument, the personality, through ritual, or through the imposition of a regular rhythm, for rhythm is what really designates a ritual. when aspirants to discipleship impose a rhythm on their lives they call it a discipline, and they feel happy about it. what groups do who are gathered together for the performance of any ritual or ceremony whatsoever (church ritual, the masonic work, the drill of the army or navy, business organisations, the proper functioning of a home, of a hospital, or of an entertainment, etc) is of an analogous nature, for it imposes on the participants a simultaneous performance, an identical undertaking, or a ritual. no one on this earth can evade ritual or ceremonial, for the rising and the setting

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

m of heaven' as one of the `little ones' as a `little child' the names ever given to the new initiates. such is the meaning of the words of jesus, that a man must become a little child to enter into the kingdom."15 the same writer points out in another place that "the `second birth' is another well-recognised term for initiation; even now in india the higher castes are called `twice-born' and the ceremony that makes them twice-born is a ceremony of initiation mere husk truly, in these modern days, but the `pattern of things in the heavens.'16 when jesus is speaking to nicodemus he states that `except a man be born again, he cannot see the kingdom of god' and this birth is spoken of as that `of water and the spirit,'17 this is the first initiation; a later one is that `of the holy ghost and

anifest in jesus, because jesus has submitted to the baptism of john. that submission and completed purification brought its reward. it was at this initiation that god himself proclaimed his son to be the one in whom he was "well pleased" every initiation is simply a recognition. it is a false idea, current in many schools of the mysteries and of esotericism, that initiation connotes a mysterious ceremony wherein, through the medium of the initiator and the rod of initiation, conditions are definitely changed in the aspirant, so that forever after he is altered and different. an initiation takes place whenever a man becomes, through his own self-effort, an initiate. then having taken "the kingdom of heaven by violence,"13 and having "worked out" his "own salvation through fear and tremblin

d of goats should take away sins' in this passage the writer goes on to say `having boldness to enter into the holiest by the blood of jesus, by a new and living way which he hath consecrated for us through the veil, that is to say his flesh. let us draw near. having our hearts sprinkled from an evil conscience, and our bodies washed with pure water' but when we learn that the mithraic initiation ceremony consisted in entering boldly into a mysterious underground `holy of holies' with the eyes veiled, and there being sprinkled with blood, and washed with water, it is clear that the author of the epistle was thinking of those mithraic rites with which everybody at that time must have been so familiar."24 christ came to abolish these sacrifices by showing us their true meaning, and in his pe

ALICE A BAILEY13 PROBLEMS OF HUMANITY

faith is, like the christian, a positive presentation of truth though very materialistic; both these faiths have been militant and political in their activities. the great western faith, christianity, has been definitely objective in its presentation of truth; this was needed. it has been militant, fanatical, grossly materialistic and ambitious. it has combined political objectives with pomp and ceremony, with great stone structures, with power and an imposed authority of a most cramping nature. the early christian church (which was relatively pure in its presentation of truth and in its living processes) eventually split into three main divisions the roman catholic church which today seeks to make capital out of the claim that it was the mother church, the byzantine or greek orthodox chu

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

tutions as the church and its dignitaries; christ will be seen as he is in reality, working through his disciples, through the masters of the wisdom and through his followers who toil unseen (and usually unrecognised) behind world affairs. the sphere of his activity will be known to be the human heart and also the crowded market places of the world, but not some stone edifice and not the pomp and ceremony of any ecclesiastical headquarters. our study of the future work of the christ is necessarily based upon three assumptions: 1. that the reappearance o the christ is inevitable and assured. 2. that he is today and has been actively working through the medium of the spiritual hierarchy of our planet, of which he is the head for the welfare of humanity. 3. that certain teachings will be give

he little ones, we are dealing with an aspect of christ's work which involves the stimulation of the consciousnesses of his disciples as they prepare to undergo initiation or to enter into deeper phases of spiritual awareness. the result of his work in the triangle with the masses of men will be the presentation of the first initiation the birth of the christ in the cave of the heart as the basic ceremony in the new world religion. by means of this ceremony, the masses of men in all lands will be enabled to register consciously the "birth of the christ" in the heart, and the "being born again" to which he himself referred (john iii.3) when here on earth before. this new birth is what esotericists mean when they speak of the first initiation. it will not, in the future, be the experience of

en the principle of sharing is at least in process of controlling economic affairs, and when churches and political groups have begun to clean house. then he can and will come; then the kingdom of god will be publicly recognised and will no longer be a thing of dreams and of wishful thinking and orthodox hope. people are prone to ask the question as to why the christ does not come in the pomp and ceremony which the churches ascribe to the event and, by his coming, demonstrate his divine power, prove convincingly the authority and the potency of god, and thus end the cycle of agony- 88- the reappearance of the christ copyright 1998 lucis trust and distress. the answers to this are many. it must be remembered that the main objective of the christ will not be to demonstrate power but to make

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

the two pillars, so familiar to masons. it- 39- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust might therefore be stated that, symbolically speaking, 1. leo governs the e\ a\ degree. 2. gemini governs the f\ c\ degree. 3. sagittarius governs the degree of m\ m\ up to the episode of the raising of the master, and that capricorn governs the final part of the ceremony and the h\ r\ a\ it is always confusing to the beginner who has not yet a developed and trained intuition to reconcile the seeming discrepancies and apparent contradictions which appear in the teaching of the ageless wisdom. this same difficulty will be met with in the science of astrology and some reference to the matter is in order at this point. i would remind you of the occult truism

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

could possibly be. now i know that i participated in something that really took place. at the time of this dual occurrence this knowledge lay outside my field of ordinary recognition. herein lies the value of the happening. there was no opportunity for auto-suggestion, wishful thinking or an over-vivid imagination. i twice (whilst living and working in great britain) took part in an extraordinary ceremony and it was nearly two decades after my participation that i discovered what it was all about. the ceremony in which i took part, i eventually found out, actually takes place every year at the time of the "full moon of may" it is the full moon of the hindu calendar month of vaisakha (taurus) under its ancient name. this month is of vital importance to all buddhists and the first- 24- the u

i left the children in craigie's care, knowing they would be safe, cared for and loved. i travelled to new york where foster met me and took me to an apartment house in yonkers, not far from the lodgings in which he was living. we married very shortly afterwards, going to the city hall one morning, procuring a license, asking the man at the license bureau to recommend a clergyman for the marriage ceremony and getting married at once. we returned to the office immediately for the afternoon's work and from that moment we have carried on for 26 years. the next step was for us to furnish the house which mr. suffern purchased for us in ridgefield park, n. j, and then for foster to go west and fetch the children. i stayed behind to get things ready, make the curtains, stock the house with necess

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

mplete inability to generate the energy which will indicate aliveness. when silence and understanding rule the sick room, the departing soul can hold possession of its instrument with clarity until the last minute, and can make due preparation. later, when more anent colour is known, only orange lights will be permitted in the sick room of a dying person, and these will only be installed with due ceremony when there is assuredly no possibility of recovery. orange aids the focussing in the head, just as red stimulates the solar plexus and green has a definite effect upon the heart and life streams. certain types of music will be used when more in connection with sound is understood, but there is no music as yet which will facilitate the work of the soul in abstracting itself from the body

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

word "undergoing" with deliberation) must and eventually does record are the crises which brought about his fitness to take initiation, as it is erroneously called in theosophical circles. these, correctly handled and surmounted, will result in his being an initiate a very different interpretation to the current theosophical one. as i often told you, a man is an initiate, prior to any initiation ceremony. the ceremony concerns hierarchical recognition of the disciple and does not concern the candidate's fitness. i find it needful to reiterate this fact. the planetary crises through which the planetary logos is at this time passing should result in the emergence of many initiates; no true disciple is exempt from the effects of this planetary situation. inevitably, changes are wrought by th

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the fogs of theology and the discussions of churchmen throughout the centuries. i know that he realises that the words he spoke have been lost in the labyrinths of the ecclesiastical minds which have sought to interpret- 265- the externalisation of the hierarchy copyright 1998 lucis trust them, and that the simple teaching of the approach to god which he taught has been superseded by the pomp and ceremony of elaborate rituals. to sum up: because of the divergences of the many exoteric faiths, the multiplicity of the sects and cults in both the orient and occident, and the quarrels of theologians over words, phrases and interpretations, the sons of god in process of development are left without the needed help to contact the christ and his great group of disciples, the spiritual leaders of

christ and of that "life more abundantly" which the war has made possible by forcing a return to the real values. 3. the keynote of contact, of a closer relation between christ and his people, between the hierarchy and humanity. the word "keynote" has been deliberately chosen and signifies the sound which preceded each major inflow at the may festival; these energies will be released at a solemn ceremony on each of the three days. at each ceremony the christ will say the new invocation alone, and then the united hierarchy will intone the stanza alone, invoking light, love and the will-to-good (one on each of the three days. those disciples or initiates who happen to be interested and watching the triangles or the goodwill movement will have them in their minds as they say the first and th

is at least in process of- 403- the externalisation of the hierarchy copyright 1998 lucis trust controlling economic affairs, and when the churches have begun to clean house. then he can and will come; then the kingdom of god will be publicly recognised and will no longer be a thing of dreams and of ideals. aspirants are prone to ask the question as to why the christ does not come in the pomp and ceremony which the churches ascribe to the event and by his coming demonstrate his divine power, prove convincingly the authority and the potency of god, and thus end the cycle of agony and distress. the answers to this are many. it must be remembered that the main objective of the christ will not be to demonstrate power but to make public the already existent kingdom of god. again, when he came b

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

illusion, in its three forms of illusion, glamour and maya. there are seven points of energy through which different aspects of the force needed to produce the desired effects within the veils of maya can flow, and these correspond to the seven ray types or qualities. but the major type of energy with which the initiate works upon the physical plane is the seventh, the ray or energy of ritual, of ceremony, of order and of law. the work done within the veils is one of rearrangement and the ordination and coordination of the forces, present as existent maya; this must provide, in time and space, the forms through which the plans of the hierarchy can materialise, the souls of all forms can be subjected to the needed experience, and so progress towards the fulfillment of the will of god. maya

teacher and later the master looks, and "occult blindness" its need, its wise handling and its final elimination are part of the curriculum imposed upon the candidate. this truth is recognised, though not truly interpreted, by the masonic fraternity. in one of the most important and highest initiations, the candidate enters with unblinded eyes and no hoodwink is applied. then, halfway through the ceremony, he is blinded, and in that condition passes through the terrific tests, symbolic of a certain high stage upon the path. blindness is therefore, esoterically speaking, the place of learning and is related to the eye, throat- 128- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust and heart doctrine. it is not related to the dim vision, the sens

ple, i would like to refer to the significance of the words i earlier emphasised "the initiatory process" i have dealt at length with the theme of initiation in many of my books and have endeavoured to present the subject in such a manner that it becomes apparent that it fits into the evolutionary process as a normal and inevitable procedure. initiation has been so frequently presented as being a ceremony that i have felt it necessary to offset strenuously that erroneous significance. if, however, you are to comprehend that which i have to say, you will have to call in what measures of enlightened understanding you may possess. initiation is only a ceremony in so far that there comes a climaxing point in the initiatory process in which the disciple's consciousness becomes dramatically awar

n of non-response to the evolutionary process. let us now consider what the initiatory process signifies to the disciple as he seeks to lead the- 350- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust dual life which it demands. you will note that i call it a process in contradistinction to the theosophical definition which regards it as a culminating ceremony of a period of training. the initiatory process is in reality the result of the activity of three energies: 1. the energy generated by the disciple as he seeks to serve humanity. 2. the energy made available to the disciple as he succeeds in building the antahkarana. 3. the energy of the hierarchical ashram into which he is being "absorbed" or integrated. it is these three energies, each

reness, the master works; on it, he lives his life, undertakes his service- 459- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust and furthers the plan in the three worlds and for the four kingdoms in nature. let this not be forgotten. also, let it be remembered that this achievement of focus and this attained freedom are not the result of a symbolic ceremony, but are the result of lives of suffering, of minor renunciations and of conscious experience. this conscious experience, leading to the fourth initiation, is a definitely planned undertaking, arrived at as true vision is gradually conferred, the divine plan is sensed and receives cooperation, and intelligent aspiration takes the place of vague longings and sporadic efforts "to be good" a

ANALYSIS OF THE 5 6 INITIATION

pens the door of the vault, and the three chiefs formulate a triangle by their positions in the vault. by joining the wands above and the ankhs below, they formulate a pyramid. the three chiefs form the four-sided tetrahedron. the pyramid is actually 4x3=12=hva. the lvx sign and analysis of the keyword is given. this expresses the unity of light in its differentiated forms. first point of the 5=6 ceremony the whole intent of the 5=6 initiation is to unite the candidate with osiris. osiris is represented by the chief adept except when he taketh his wand and ankh and proceedeth to give the candidate instruction. then the chief is isis who is the revealer of the mysteries. the chief does not appear in the first point. he is slain and is osiris of the nether world. in the egyptian mysteries, t

r all forms of the elements in man. it is a symbol of the triumph of light. it is the descending fire of life. the pentagram is the rise of the perfection of man into an equilibrated force. 7 lvx the light descendeth into hell, and in its rising, is made perfect. the returning light from god to man, and man back to god. the light is fixed in the vault with the sign of lvx. second point of the 5=6 ceremony symbols of trapt are used to open the vault; three words consisting of three, four, and five letters each. it should be carefully noted that there is an interchange between the three chiefs throughout the entire initiation. all now repeat lvx signs with the aspirant. the aspirant is bearing the chief adept wand and crux ansanta. this allows him safe passage within the gate of isis of the

ARADIA GOSPEL OF THE WITCHES

an times, to have been regarded as gifted withmagic properties, and was used in occult ceremonies. 14 that is, dianais invoked to send demons with the very life of the fire of hell to still moreincrease that of the sun to intensify the wine.chapter vi. 15 the beginning of this spell seems to be merely a prose introduction explaining the nature of theceremony.chapter vii. 16 this refers to a small ceremony which i have seen performed scores of times, and have indeedhad it performed over me almost as often, as an act of courtesy common among wizards and witch-es. it consists of making certain signs and crosses over a few drops of oil and the head of the oneblessed, accompanied by a short incantation. i have had the ceremony seriously commended orprescribed to me as a means of keeping in good

e night to her temple, and after the birth cast her into slumber again, and bear her back to her bedat home. and when she awoke in the morning, she was ever in vigorous health and felt no weari-ness, and all seemed to her as a dream. 28 but to those who desired in time to reclaim their children, lavernawas indulgent if they led suchlives as pleased her and faithfully worshiped her.and this is the ceremony to be performed and the incantation to be offered every night to /laverna/.there must be a set place devoted to the goddess, be it a room, a cellar, or a grove, but ever asolitary place.then take a small table of the size of forty playing-cards set close together, and this must be hid inthe same place, and going there at night..t ake forty cards and spread them on the table, making of the

th diamonds, for it was her wedding-dress indeed. thenthere appeared ten young ladies, all splendidly attired, and with them and many distinguished per-sons she went to the church in a carriage. and all the streets were filled with music and people bear-ing flowers.so she found the bridegroom, and was wedded to her hearts desire, ten times more grandly thanshe had ever dreamed of. then, after the ceremony, there was spread a feast at which all the nobili-ty of cettardo were present, and, moreover, the whole town, rich and poor, were feasted.when the wedding was finished, the bridesmaids made every one a magnificent present to the bride one gave diamonds, another a parchment (written) in gold, after which they asked permission togo all together into the sacristy. and there they remained for

fter this endymionwas recalled to olympus. diz. stor. mitol.the following legend and the spells were given under the name or title of t ana. this was the oldetruscan name for diana, which is still preserved in the romagna t oscana. in more than one italianand french work i have found some account or tale how a witch charmed a girl to sleep for a lover,but this is the only explanation of the whole ceremony known to me.tana.t ana is a beautiful goddess, and she loved a marvelously handsome youth named endamone; buther love was crossed by a witch who was her rival, although endamone did not care for the latter.but the witch resolved to win him, whether he would or not, and with this intent she induced the ser-vant of endamone to let her pass the night in the latters room. and when there, she

l among the old slavonians for thepriest of svantevit, the sun-god, to see if the horn which the idol held in his hand was full of wine, inorder to prophesy a good harvest for the coming year. if it was filled, all was right; if not, he filled thehorn, drank from it, and replaced the horn in the hand, and predicted that all would eventually gowell. 17 it cannot fail to strike the reader that this ceremony is strangely like that of the italian invo-cation, the only difference being that in one the sun, and in the other the moon is invoked to securea good harvest.in the legends of florencethere is one of the via del corno, in which the hero, falling into a vasttun or tinaof wine, is saved from drowning by sounding a horn with tremendous power. at thesound, which penetrates to an incredible d

BALANONES TEMPLE OF SET FAQ

it or who want clarification. one clarification i posted to alt.pagan in 1996 was "the temple of set wouldn't care if a setian chooses to participate in a buddhist retreat, an indian sweat lodge, a thelemic gnostic mass, a passover seder, a pagan circle, or whatever. part of being an adept magician is being able to see and mesh with whatever magic is taking place, understanding the causes of the ceremony and participating in those causes as appropriate to our own will "however, if someone claimed to seriously believe in the wheel of karma, and that xeper is valueless because until we can learn to avoid all participation in this world we're doomed to ride that wheel cycle after cycle, then yes, that religious belief would be opposed to the setian principles of xeper, and that person would

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

siu marpo in history 3. iconography tsiu marpo and company the purpose of violence the ma..ala the ma..ala and tibetan deities vii ix x 1 2 3 5 7 8 10 10 11 15 18 21 29 29 32 35 36 38 40 47 47 52 57 60 v 4. text and ritual ritual materials the warlord s tantra the perfect feast petition offering the lightning garland fragment the ritual goal 5. oracle oracle features and purpose oracle trance and ceremony oracles and the laity the tsiu marpo oracle pehar oracles and society conclusion deity mobility further research appendices appendix a: the warlord s tantra appendix b: the perfect feast petition offering appendix c: the lightning garland fragment appendix d: fragments from the unprecedented elegant explanations bibliography biographical sketch 71 72 73 85 90 93 113 113 118 121 123 126 13

invocation. such music is performed by means of various tibetan instruments. this speculation is arrived at primarily by previous studies, such as those conducted by beyer, bentor, and kohn, as well as personal observations of tibetan rituals. these observations include specifically a tsok (tshogs) or "feast" ritual performed at sera (se ra) monastery, lhasa133 (figure 28) and a ma..ala offering ceremony performed in tallahassee, florida (figure 29).134 the tsok ritual is commonly found within larger ritual programs and consists of multiple torma offerings. these tormas are painted with colored butter and represent the bodies of defeated demons, which are offered to the gods; here the tormas are acting as a collective effigy (figure 30).135 the ma..ala offering is a longer ceremony wherei

127; and kohn 31-34. while this practice is common in s.dhanas, it is not universal. 84 the perfect feast petition offering the perfect feast petition offering is a late eighteenth-century geluk ritual text. this text is a strong example of tsiu marpo s ecumenical appeal and involves a specific ritual process called a petition offering (gsol mchod, which is a much simpler form of the above ritual ceremony. in a petition offering, offerings are made to tsiu marpo in exchange for protection and for destroying enemies; yet the process is not as involved nor does it require as many levels of preparation as the warlord s tantra. the outline for the perfect feast petition offering is as follows: title page 1. the perfect feast petition offering for tsiu marpo 1.1 preliminaries 1.2 tsiu marpo and

devoted to its performance. indeed, this event took all of ten minutes and was accompanied by the involvement of only a few ritual implements (figure 34. these implements were utilized during the course of the prayer and included the banging of a giant ritual drum (rnga chen, the sprinkling of water with a fan of peacock feathers (kha rgyan, and the ringing of a symbolic bell (dril bu. this short ceremony was sponsored by a layman who requested the specific text and paid a certain amount of money accordingly. i presume that this is a nyingma text, both because of its strong mention of the seven riders and tamdrin, as with the root terma, and for its placement in a nyingma temple though neither fact is a guarantee. the text itself has no discernible junctures between the moments of the ritu

he warlord s tantra. notice the iconic images of hearts and intestines within the text (mpg, p. 320) 102 figure 27. tibetan page from the warlord s tantra; first page of 2.2. the great violence demon s.dhana cycle based on the general offerings (315.2-320.1. notice the iconic heart-encased title akin to the title page (figure 24 (mpg, p. 315) 103 figure 28. monks at sera monastery, lhasa during a ceremony involving the tsok (tshogs) ritual (photo: c. bell 2005) 104 figure 29. drepung gomang monks in tallahassee, florida performing a ma..ala offering ritual with accompanying music (photo: c. bell 2005) 105 figure 30. monks at sera monastery, lhasa preparing tormas for the tsok ritual (photo: c. bell 2005) 106 figure 31. tibetan page from the perfect feast petition offering. notice the blue

BLAVATSKY H P ANTHROPOGENESIS

ry is thus dragged down to matter. the "friction" of divine pramantha and arani could suggest itself under this image only to the brutal conceptions of the german materialists- than whom there are none worse. it is true that the divine babe, agni with the sanskrit-speaking race, who became ignis with the latins, is born from the conjunction of pramantha and arani (svastica) during the sacrificial ceremony. but what of that? twashtri (viswakarman) is the "divine artist and carpenter* and is also the father of the gods and of creative fire in the vedas. so ancient is the symbol and so sacred, that there is hardly an excavation made on the sites of old cities without its being found. a number of such terra cotta discs, called fusaiolos, were found by dr. schliemann under the ruins of ancient

s with the ancient aryan dwijas. the worship of the "god in the ark" dates only from david; and for a thousand years israel knew of no phallic jehovah. and now the old kabala, edited and re-edited, has become tainted with it. with the ancient aryans the hidden meaning was grandiose, sublime, and poetical, however much the external appearance of their symbol may now militate against the claim. the ceremony of passing through[[footnote(s* in the fourth chapter of genesis, v. 26, it is mis-translated. and he called his name enos (man; then began men to call upon the name of the lord- which has no sense in it, since adam and the others must have done the same[[vol. 2, page] 470 the secret doctrine. the holy of holies (now symbolized by the cow, in the beginning through the temple hiranya gharb

ynonymous with that "sacrificer" or the fathers, variously called pitar (pitris, fathers, angirases (ibid, 1, 31, 17, 139, et seq, the sadhyas "divine sacrificers" the most occult of all. they are all called deva putra rishayah or "the sons of god (x, 62; 1, 4. the "sacrificers" moreover, are collectively the one sacrificer, the father of the gods, visvakarman, who performed the great sarva-medha ceremony, and ended by sacrificing himself (see rig-vedic hymns[[footnote(s[[footnote continued from previous page "who like[[aisa] gives to all their portion of good and evil" and is therefore karma (vide liddell. by this abbreviation, however, the subject to destiny or karma is meant, the self or ego, and that which is reborn. nor is[[antimimon pneumatos] our conscience, but our buddhi; nor is i

cal creature, vide supra. the men of the first race and also of the second, dissolved and disappeared in their progeny[[vol. 2, page] 610 the secret doctrine. one-third, after which "new herds and flocks and men" appear upon it. ahura mazda warns him again, and yima makes the earth by the same magic power to become larger by two-thirds "nine hundred winters" pass away, and yima has to perform the ceremony for the third time. the whole of this is allegorical. the three processes of stretching the earth, refer to the three successive continents and races issuing one after and from the other, as explained more fully elsewhere. after the third time, ahura mazda warns yima in an assembly of "celestial gods and excellent mortals" that upon the material world the fatal winters are going to fall

BLAVATSKY H P COSMOGENESIS

s ezekiel; while jeremiah, isaiah, and the psalmist assure their readers that all the evil under the sun comes from the north and the west- which proposition, when applied to the jewish nation, sounds like an undeniable prophecy for themselves. and this accounts also for st. ambrose (on amos, ch. iv) declaring that it is precisely for that reason that "we curse the north-wind, and that during the ceremony of baptism we begin by turning towards the west (sidereal, to renounce the better him who inhabits it; after which we turn to the east" belief in the "four maharajahs- the regents of the four cardinal points- was universal and is now that of christians* who call them, after st. augustine "angelic virtues" and "spirits" when enumerated by themselves, and "devils" when named by pagans. but

he tropic, which it has now ceased to be, were so constructed that at noon, at the precise moment of the solar solstice, the entire disc of the sun was seen reflected on their surface- a work which the united skill of all the astronomers of europe would not now be able to effect (kenealy "book of god[[vol. 1, page] 210 the secret doctrine. function, and still regard it in the light of a religious ceremony, whereas the more civilized nations consider it as a mere animal function. compare the western views and practice in these matters with the institutions of manu in regard to the laws of grihasta and married life. the true brahmin is thus indeed "he whose seven forefathers have drunk the juice of the moon-plant (soma" and who is a "trisuparna" for he has understood the secret of the vedas

on the phenomenal plane father-mother-son, as these were unified in the apex, in the supersensuous world* by mystic transmutation they became the quaternary- the triangle became the tetraktis[[footnote(s* see kant's critique de la raison pure (barni's transl, vol. ii, p. 54* in the greek and latin churches- which regard marriage as one of the sacraments- the officiating priest during the marriage ceremony represents the apex of the triangle; the bride its left feminine side and the bridegroom the right one, while the horizontal line is symbolised by the row of witness, the bridesmaids and best-men. but behind[[footnote continued on next page[[vol. 1, page] 615 space, force and matter. this transcendental application of geometry to cosmic and divine theogony- the alpha and the omega of myst

hich is a unity of forces, there is "a connection of all matter in the plenum" as leibnitz would say. this is symbolized in the pythagorean triangle[[footnote(s[[footnote continued from previous page] the priest there is the altar with its mysterious containments and symbolic meaning, inside of which no one but the consecrated priests ought to enter. in the early days of christianity the marriage ceremony was a mystery and a true symbol. now, however, even the churches have lost the true meaning of this symbolism* see von hartmann's and herbert spencer's works "new aspects of life" by henry pratt, m.d[[vol. 1, page] 616 the secret doctrine. it consists of ten points inscribed pyramid-like (from one to the last four) within its three lines, and it symbolizes the universe in the famous pytha

BLUE EQUINOX

rble untouched by the tool of the graver. therefore thou art mine, even now and for ever and for everlasting. amen. 58. moreover, i heard the voice of adonai: seal up the book of the heart and the serpent; in the number five and sixty seal thou the holy book. as fine gold that is beaten into a diadem for the fair queen of pharaoh, as great stones that are cemented together into the pyramid of the ceremony of the death of asar, so do thou bind together the words and the deeds, so that in all is one thought of me thy delight adonai. 59. and i answered and said: it is done even according to thy word. and it was done. and they that read the book and debated thereon passed into the desolate land of barren words. and they that sealed up the book into their blood were the chosen of adonai, and th

ext stage. in order that the feelings of the general body may be represented, the men of earth choose four persons, two men and two women, from among themselves, to stand continually before the face of the supreme and holy king, serving him day and night. these persons must not be of higher rank than the second degree; they must volunteer for this service at the conclusion of that the equinox 242 ceremony; and therefore they give up their own prospect of advancement in the order for one year, that they may serve their fellows. this is then the first lesson in our great principle, the attainment of honour through renunciation. the degree of knights of east and west is but a bridge between the first and second series; but it is important, for in that grade a new pledgeform must be signed, an

o the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the liber xv 251 open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns we

e the ur us serpent twined about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set the

nified their intention, a whole cake of light, and a whole goblet of wine, have been prepared for each one. the deacon marshals them; they advance one by one to the altar. the children take the elements and offer them. the people communicate as did the priest, uttering the same words in an attitude of resurrection .there is no part of me that is not of the gods. the exceptions to this part of the ceremony are when it is of the nature of a celebration, in which case none but the priest communicate; or part of the ceremony of marriage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of confirmation at puberty, when only the persons confirmed partake. the sacrament may be reserved by the priest, for administrati

BOOK OF PLEASURE

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 pleasure (self love) get any book for free on: www.abika.com 5 to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depe

he book of pleasure (self love) get any book for free on: www.abika.com 26 ecstasy in self-love the obsession my dearest, i will now explain the only safe and true formula, the destroyer of the darkness of the world, the most secret among all secrets. let it be secret to him who would attain. let it cover any period of time, depending on his conception. there is no qualification*(1, nor ritual or ceremony. his very existence symbolising all that is necessary to perfection. most emphatically, there is no need of repetition or feeble imitation. you are alive! magic, the reduction of properties to simplicity, making them transmutable to utilise them afresh by direction, without capitalization, bearing fruit many times. know deliberation, over consciousness and concentration to be its resistan

y, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on day and night dreaming for pleasure omitted) total vacuity is difficult and unsafe for those governed by morality, complexes, i.e, whose belief is not entirely self-love. hence this desideratum of sigils, etc. know all ritual, ceremony, conditions, as arbitrary (you have yourself to please, a hindrance and confusion; their origin was for amusement, later for the purpose of deceiving other from knowing the truth and inducing ignorance; and as always happens their high priests were the more deceived themselves. he who deceives another deceives himself much more. therefore know the charlatans by their love of rich robes, c

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

oriented exactly north-south, east-west) follow the magickal symbolic colors, with the north wall painted green, the east yellow, the south red and the west blue* obviously before any decoration or use of the room, it should be thoroughly cleaned. the floor, walls and ceiling should be scrubbed, with sea salt added to the water and cleaning agent. it is not necessary to do any elaborate cleansing ceremony at this point, since the circle will be consecrated before each and every ritual you perform in it. however, once any decoration of your room is finished (other than the actual marking of the circle itself) you should do an initial purification, as follows- this should be done on the night of the' new moon< fill a dish (a saucer will do) with water and, kneeling, place it on the floor in

es you use can be of any type. some people even use sea-shells as containers. during rituals it is usual to drink some wine (or fruit-juice, if alcohol is not possible. to toast the gods, a libation is always poured first. when meeting outdoors this can simply be poured on the ground. but when indoors the best, and usual, way is to pour the offering into a dish; the libation dish. later after the ceremony the dish can be taken outside and the wine poured out on the ground. like the salt and water dishes, the libation dish can be of any type' the wine goblets of the priest and priestess stand on the altar; those of the other celebrants are placed on the ground at their feet. again the goblet can be to suit yourself. it could be simply a glass or it could be a decorative drinking horn. the l

only symbolic and fully expect to actually be put to death. with some tribes it does include actual dismemberment; perhaps circumcision, tattooing, the amputation of a finger or the knocking out of a tooth. ritual scourging is another, more common, symbolic form of death. or the death could take the form of a "monster" perhaps the tribe's totem animal swallowing the initiate. a typical initiation ceremony is the one found in gardnerian witchcraft. it is in four parts. the first part is known as the challenge. the initiate is asked if she really does want to go through with it. this may seem a simple and needless question. but from first making contact with a coven it may have taken anywhere up to a year for the would-be witch to reach the point of initiation. this time is necessary, from t

osses to spit upon, no pacts to sign in blood, nogoat's buttocks to kiss! after the oath comes the showing of the tools. each coven has a number of so-called "working tools. these are presented, one by one, to the initiate by the priest. as each one is presented its use is explained and, to show she has understood the explanation, the initiate lays her hands briefly on the tool..at the end of the ceremony the initiate is taken, by the high priest, around the circle to the four cardinalpoints. at each of these she is presented to the gods who are believed to be there witnessing the event as a newly made priestess and witch. anatomy of the occult raymond buckland, samuel weiser, ny 1977 42/ buckland's complete book of witchcraft after "death" the initiand then finds himself in the womb, awai

s i came here in love of them, i now go my way. love is the law, and love is the bond. so be it! the temple is now closed" the above is adapted from the seax-wica rite of self-dedication. although i have not yet given the full details of the regular erecting the temple ritual (nor had you consecrate your tools) i will divert for a moment to follow this self-dedication with a full coven initiation ceremony, for the sake of completeness on this lesson four: getting started/ 45 46/ buckland's complete book of witchcraft subject. next lesson i will continue from where i here left off. coven initiation as with all of the rituals in this workbook, they are presented as patterns blueprints which you may either adopt or adapt. you will see that this initiation rite contains all of the elements i h

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

amily who shows an interest in such matters as they reach adulthood. apart from the suggestions i have made for possible rituals and books you can read, there are countless books of shadows on the internet that can act as inspiration. there are no rules set in stone; rituals carried out in love and even laughter, perhaps when a candle will not light, are far more effective than the most elaborate ceremony in which everyone is so focused on getting it right. if the ritual rather than the intent is all, the power becomes dissipated and anxiety blocks the innate magick we all experienced as children. magick works best when we can leave behind our innate demands for precision and order. the more formal and lengthy rituals may act as a powerful aid to focus, but they may, equally, ignore the im

ations that can be done at home. other members may undertake to research aspects of the craft that interest them, or collect information about deities and then run informal teachings sessions perhaps on a special evening. one person may undertake to update the book of shadows regularly. joining a coven before joining a coven, consider what you are looking for. some covens emphasise set ritual and ceremony and a learning path that can take years rather than months, along which you progress in an orderly fashion, gradually building up a great store of wisdom and experience and allowing your psychic powers to unfold slowly- is that what you want? it is important also to establish what you may be able to give to the coven. can you devote the necessary evenings for the coven, or do you have a p

haps you may want to explore magick more informally with like-minded people where the emphasis is on spontaneity. it is important that you choose a coven that operates in a manner with which you feel comfortable. some modern covens do practise sky-clad, or naked, but i would advise you to avoid this, as this can make some people feel very self-conscious and needs very strong parameters to prevent ceremony from spilling into everyday relationships. it can also detract from the spirituality of the ritual. if sexual attraction or spontaneous sexual fantasies are allowed to arise between members of a group, this can make ritualistic contact very difficult, especially where members are in relationships with people outside the coven. the sacred marriage, which involves ritual sex between god and

ion of a higher force. this is not to suggest that it is entirely haphazard, however. in this chapter we shall look briefly at some general aspects of its theory and practice. at the end, i have included a simple ritual to illustrate some of these points. folk magick and ritual magick whether you are casting a simple spell, using items from your kitchen cupboard, or performing a complicated group ceremony, the source of the power behind it is the same. every spell or ritual involves channelling the life force that runs through all forms of existence and transforming it into higher spiritual energies. these spiritual powers include our own evolved self, which some say is formed through many lifetimes, and the higher divine cosmic energies, such as a supreme god or goddess, or, more abstract

on of the magick is limited only by the environment and your imagination. you may find that improvisation enters quite spontaneously as the energies unfold and spiral. movement is the key to this stage. raising the power this is the most powerful part of the magick, as the magical energies are amplified and the power of the ritual carries you along joyously. ecstasy forms a major part of shamanic ceremony and the old mystery religions; it is akin to the exhilaration you experience riding on a carousel or running barefoot along a sandy shore with the wind lifting your hair. you might repeat a chant of power, dance faster, drum with greater intensity, bind your cords in ever more intricate patterns or add more knots if working alone, visualising a cone of spiralling, coloured light, rising a

CHAOS MAGICK AND LUCIFERISM

of concepts and then the boat literally runs aground. chaos magick must be defined in a certain context in order to re-awaken the luminous possibilities contained therein. austin osman spare was the founder of what is today chaos magick. his study and practice of magick developed early on and was later subject to formal training with aleister crowley. spare understood the importance of ritual and ceremony yet at the same time found it repulsive and idiotic. however, by viewing spare s paintings and pastels one is able to understand his appreciative attitude towards ceremony. austin spare s developments began essentially with earth inferno, but reached no ground on sorcery until the atavism of remembrance manifested through his meeting with crowley. spare began work on the book of pleasure

and develop during this period. austin was well versed in classical grimoires such as grimoirium verum, the grand grimoire, abramelin the mage and various works by levi and agrippa. spare developed his alphabet of desire from these formulas, something that was groundbreaking and lesser understood by his peers. spare, just as crowley, wanted to usher forth a new magickal system. as aleister sought ceremony and beautiful ritual as his own means, spare s doctrine of the alphabet of desire and death posture brought the same effect. the holy guardian angel within each individual could be brought to the surface for communication. spare s concept of underneath the conscious make up of the individual was the all awakened subconscious, capable of anything opened for thinking. both created something

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

th the means. union through opposites essentially is the key, proving the direct descendent of aleister crowley highly commendable thelema system, or 93 curreysgreater opportunities. those who depart will leave behind a community they have been a part of for generations. they will also leave behind the elderly matriarch of their clan, nana peazant. nana beckons her children to join in a communion ceremony, for she wants to give them "a part of herself" to take with them. she clutches a leather pouch that is tightly wound with string and attached to a bible. it contains personal keepsakes, such as a twist of her mother's hair and her own, some dried flowers, and various roots and herbs. nana calls it a hand. like herself, it embodies the spirits of the "old souls" those enslaved africans wh

with spirits" but "it constrains or coerces instead of conciliating or propitiating them as religion would do" religion is, accordingly, a public and social activity; magic is private, manifested in solitary, focused events, and has no church or sustained collective.[3] yet if we return to nana peazant and her conjuring hand, we are confronted with a problem. should the hand and the accompanying ceremony be interpreted as "magical" or "religious" or is there an intermediate category in which to place ideas of the ways that humans have engaged a reality beyond their own, a reality delineated by the presence of divine beings, forces, and other invisible entities? to address this question, this book examines a range of spiritual traditions such as conjure, hoodoo, and root working. viewing t

england pastor after returning from a visit in the south in 1867. others bemoaned the black magic page 78 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 day-today disruptions that accompanied black spirituality. one port royal, south carolina, schoolmistress was "at her wit's end" when several of her students disappeared unexpectedly for a "seekin f" ceremony, the visionary ritual of passage from justification to conversion in gullah religion. to many whites, black spirituality was at best distasteful or defective, a product of slave immorality, and at its worst, an outgrowth of african idolatry and heathenism, the result of forces that the elevating power of christianity had failed to check.[8] for many white southerners, whose disposition to

in immigrants and religion in urban america, ed. randall miller and thomas marzik (philadelphia: temple university press, 1977, p. 29. see also lyle saxon, fabulous new orleans (new york: century, 1928, pp. 306.7; baer, black spiritual movement, p. 218. 52. in the present-day spiritual tradition, the emphasis on efficacious ritual remains strong. in nashville, tennessee, one researcher observed a ceremony that involved the use of the sacramental bread, distributed by a spiritual minister as crackers wrapped in small packets of tissue paper, to members of the congregation "she instructed them to crush the cracker fragments on monday morning and place them outside their homes" he reported "and assured them that they would be sure to receive a blessing from the lord (baer, black spiritual mov

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

not have only one letter? yes, she said, that may well be done. page 42 what then, i replied again, may the seventh contain? it contains, she said, as many as there are lords here. with this i was content, and easily found her name, at which she was very pleased, and assured us that much more should yet be revealed to us. meantime certain virgins had made themselves ready, and came in with great ceremony. first of all two youths carried lights before them; one of them was of jocund countenance, sprightly eyes and gentle proportion. the other looked rather angry, and whatever he would have, must be, as i afterwards perceived. after them first followed four virgins. one looked shame-facedly towards the earth, very humble in behaviour. the second also was a modest, bashful virgin. the third

so hot that it dissolved page 69 them all, and turned them into liquor. but what the above-mentioned round wrapped-up thing was, my companions did not know, but i understood that it was the moor s head, from which the water drew so great a heat. at a, round about the great vessel, there were again many holes, in which they stuck their branches. now whether this was done of necessity, or only for ceremony, i do not know. however, these branches were continually besprinkled by the fountain, and from them it afterwards dropped into the vessel something of a deeper yellow. this lasted for nearly two hours, the fountain still constantly running by itself; but the longer it ran, the fainter it was. meantime the musicians went their way, and we walked up and down in the room, and truly the room

alongside the king, each of us bearing a snowwhite ensign with a red cross. indeed, i was made use of because of my age, for we both had long grey beards and hair. i had also fastened my tokens about my hat, which the young king soon noticed, and asked if i were he who could redeem these tokens at the gate? i answered in most humble manner, yes. but he laughed at me, saying, there was no need for ceremony; i was his father. page 83 then he asked me with what i had redeemed them? i replied, with water and salt. whereupon he wondered who had made me so wise; upon which i grew a bit more confident, and recounted to him how it had happened with my bread, the dove and the raven, and he was pleased with it and said expressly that it must be that god had herein vouchsafed me a singular happiness

is a special consideration in the business. however, for this night, we may well gratify him in his desire. so he sent someone to fetch him in. meanwhile the tables were prepared in a spacious room, in which we had never been before, which was so perfect, and contrived in such a manner, that it is not possible for me even to begin to describe it. we were conducted into this with singular pomp and ceremony. cupid was not at this time present, for (as i was informed) the disgrace which had happened to his mother had somewhat angered him. in brief, my offence, and the supplication which was delivered, were an occapage 85 sion of much sadness, for the king was in perplexity how to make inquisition amongst his guests, and the more so because through this, even they who were yet ignorant of the

COMMENTARY ON THE SEAL OF THE NINE ANGLES

ct, i am convinced that plato's discourses upon geometry and the significance of the various "platonic solids" are essentially taken from pythagoras' work, just as pythagoras came up with these notions following his lengthy stay in egypt as a priesthood initiate. fascinating how these "trails" just keep going backward until they vanish into the mists of pre-recorded history. bear in mind that the ceremony of the nine angles was composed within the conceptual and iconographic limits of the age of satan. nor was it intended to be an extensive, exhaustive "last word" on the angles or other included concepts; it was conceived as a noetic vision and gbm expression. the following comments pertain to my ideas at that time and deliberately avoid embellishing the cna with the more sophisticated con

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

ngle: the culmination of this dynamic process: the black flame in its perfection: the 'will to power" of nietzsche in a glory of desire: the extension of the enlightened will and initiated psyche throughout all dimensions of space, time, and thought: what in the aeon of set would be uttered as xeper. all material contained herein copyright 1998 temple of set. all rights reservpl1-2 concerning the ceremony of the consecrating the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 concerning the ceremony of consecrating the vault of the adepti by g.h. frater p.c.a. this a most solemn and yet joyous occasion. it acts as a binding link between our order and the divine. the vault of the adepti places itself as a physical image of the heart of our order. the vault allows

is charged as well as the vault, the elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged globe wand up high in the air and vibrating "hekas hekas este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the four elements, beneath the divine wings of hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy down th

e held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are also re-activated through the tablets of the watchtower and the invocation. this symbol, being placed on the doorway to the vault, also charges and activates the c doorway or the entrance into the center of the mystical burying place of our founder. opening of the portal five knocks are given after the adorations and invocati

on. the black chain of twenty-two links shows the mundane with our negativity and sins. it is not my intention in this paper to pursue a discussion on karma vs. sin, but let us remind ourselves that we must always strive to our higher, divine self, and to become more than human. anything less than this is a negative action to our spiritual development within. we call it negative karma or sin. the ceremony continues, the chief officers re-enter the vault and remove book t. it is then placed on the altar. now, hru is invoked to aid the order in its timeless search for the mysteries of divine light. this quest must never be forgotten and should be recalled every day when we perform the qabalistic cross. let the celebration and solemn ceremony of the consecration of the vault remind us to alwa

lt, all the adepts circumambulate to help create the vortex and to symbolize the journey of the l around the a. 7 conclusion at this point after the final confirmation, the second order adepts may discuss group goals for the next 12 months. the closing of the vault is then procured. the pastos is returned inside with a lid on. 5=6 signs are given as a final sealing and blessing and closing of the ceremony. may the light of the sun shine with you always. g.h. frater p.cyoby charles w. cosimano preface this is a redoing of psionics 101, which lasted one edition and then was reissued as psychic power by llewellyn. what most folks who read my stuff forget is that the material in the original book is now almost 20 years old and so a whole bunch of it became obsolete with time. in 1981, fate mag

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

s, amalgamated metal, british metal, christies (the auctioneers, and the chairmanship of the australian new zealand bank. in his book, the english rothschilds, richard davis reports that lionel rothschild was a frequent visitor to the carrington's home in whitehall. the two families are related by the marriage of the fifth earl rosebery to hannah rothschild, daughter of mayer, in 1878. during the ceremony, she was given away, as the british say, by the secret government 153 prime minister disraeli. the bilderberg elite, like carrington and those on the steering committee, coordinate the regular attenders of bilderberg meetings (who know the real game plan) and those invited on a rare or one-time basis (who may not know the true agenda of the organisation, but can be fed the party line that

ss mausoleum appropriately known as 'the tomb' where the members meet twice a week during term time. the detailed history of the skull and bones is a mystery, but it is believed to have been introduced into the us more than 150 years ago as chapter 322 of a german secret society and was also known at one time as the brotherhood of death. the illuminati in disguise. the symbolism of the initiation ceremony would appear to indicate at least close links with freemasonry. it was started in 1832-1833 by general william huntington russell and alphonso taft, a famous american family name. in 1876, taft was to be the secretary of war in the grant administration and his son, william howard taft, was the only man to be both president and chief justice of the united states. the skull and bones societ

r junior year, but only become members in their senior year before they go off into the outside world. they can then continue to secretly promote the aims of the skull and bones in the worlds of politics, business, banking, the media, education, and all the other spheres of influence. fear and the threat of blackmail are weapons the society uses to keep its members in line. part of the initiation ceremony is to lie naked in a coffin with a ribbon tied to their private parts while they masturbate and shout out details of their sexual experiences. i must say i have never seen george bush in the same light since i realised that. apparently these sexual discussions continue throughout the lives of bonesmen, although only at the initiation is it done from a coffin. when a student is initiated

mbridge university. he left the order after the row with its founders and then travelled to mexico, india, and ceylon, where he was introduced to yoga and buddhism. he also became a record-breaking mountaineer. buddhism replaced his interest in the occult until an experience in cairo in april 1904. crowley was asked by his wife, rose, to perform an esoteric ritual to see what happened. during the ceremony, she entered a trance-like state and began to channel the words of a communicator. the super elite- the black magicians 207 "they are waiting for you, she said to crowley. the "they, she said, was horus, the god of war and the son of osiris, in ancient egyptian belief. crowley did not accept any of this and asked his wife a series of detailed questions in an effort to trick her. but rose

itler insisted it be turned around to symbolise black magic and destruction. the mass rallies that hitler used so effectively were designed with the knowledge of the human psyche and how it can be manipulated. in satan and swastika, francis king says "hitler's public appearances, particularly those associated with the nazi party's nuremberg rallies, were excellent examples of this sort of magical ceremony. the fanfares, military marches and wagnerian music all emphasised the idea of german military glory. the massed swastika banners in black, white and red filled the consciousness of the participants in the rally with national socialist ideology. the ballet-like precision of the movements of the uniformed party members, all acting in unison, evoked from the unconscious the principles of wa

DAVID ICKE CHILDREN OF THE MATRIX

designer history 29 36 ibid 37 ibid 38 ibid 39 ibid 40 ibid 41 ibid 42 mark amaru pinkham, the return of the serpents of wisdom (adventures unlimited, kempton, illinois, 1996, p 8 43 ibid, p 9 44 ibid 45 ibid 46 ibid, pp 22 and 23 47 see richard hoagland's book, monuments on mars (north atlantic books, california, usa, 1996) 48 brian desborough, the great pyramid mystery, tomb, occult initiation ceremony or what, a document supplied to the author in 1998 and also published in the california sun newspaper, los angeles 49 ibid 50 preston b. nichols and peter moon, pyramids of montauk (sky books, new york, 1995, p 129 51 our haunted planet, pp 19 and 20 52 see immanuel velikovsky's books, ages in chaos (doubleday& co, new york, 1952, worlds in collision (pocket books simon& shuster, new york

at least 50 of the 56 signatories to the american declaration of independence were freemasons and only one was known not to be. when the grand master freemason, george washington, became the first president, he nominated eleven supreme court justices, at least six of which were confirmed freemasons. the same story has continued ever since. the inauguration of washington in 1789 was a freemasonic ceremony in which he swore the oath on a freemasonic bible. in january 2001 president george w. bush took the oath using that same bible, as did his father more than a decade earlier. it is the property of the new york lodge, according to news reports. washington, who commanded the american colonial armies against the british crown, was a knight of the order of the garter, one of the most elite il

grandson of votan iii, who was alleged to be the last priest king of the atlantean house of votan. hansen says that this grandson of the royal bloodline of atlantis wrote a book called proof that i am a serpent, which survived in circulation among the native americans until the time of the european invasion when it disappeared. prince votan's arrival in north america was celebrated with an annual ceremony known as thanksgiving, later stolen by the european pilgrims and still a major festival in the united states.43 a key area for illuminati rituals and mind control projects is mount shasta in northern california and this is also at the centre of many legends about "serpents" and lemurians settling before and after the cataclysm. as with all of these former atlantean and lemurian peoples, t

identify the positions of enemy troops. the mass rallies that hitler used so effectively were designed with the knowledge of the human psyche and how it can be manipulated. 296 children of the matrix in the book, satan and swastika, francis king says "hitler's public appearances, particularly those associated with the nazi party's nuremberg rallies, were excellent examples of this sort of magical ceremony. the fanfares, military marches, and wagnerian music, all emphasised the idea of german military glory. the mass swastika banners in black, white, and red, filled the consciousness of the participants in the rallies with national socialist ideology. the ballet-like precision of the movement of the uniformed party members, all acting in unison, evoked from the unconscious the principles of

ants in the rallies with national socialist ideology. the ballet-like precision of the movement of the uniformed party members, all acting in unison, evoked from the unconscious the principles of war and violence, which the ancients symbolised as mars. and the prime rituals of the rallies- hitler clasping to other banners the 'blood banner' carried in the munich putsch of 1923- was a quas magical ceremony designed to link up minds of living nazis with the archetypal images symbolised by the dead national socialist heroes of the past "the relio-magical aspects of the rallies were emphasised by the fact that their high points were reached after dusk and took place in a 'cathedral of light- an open space surrounded by pillars of light coming from electric searchlights pointed upwards to the s

DAVID ICKE THE BIGGEST SECRET

hood maintains such detailed records of the genetic lines. they then knowwhich people can be possessed more easily than others. the reptilians seek, however, toinfluence everyone by stimulating the behaviour patterns of the reptile region of thebrain -hierarchical thinking, aggression, conflict, division, lack of compassion and aneed for ritual. by ritual i dont just mean dressing up in a satanic ceremony. there aremany examples of the human obsession with ritual, including doing the same things atthe same time, day after day, week after week. the reptilians have used the white raceas their main route to global control, but they have crossbred with all races includingthe chinese, japanese, arabs and those known as jewish. all this allows the reptiliansto control apparently unconnected peop

bearer as in ze (the) emir (branch) and amit(bearer).5 note also the symbolism of this in the story of noah and the great flood,when the dove came back bearing an olive branch. the return of the reptilians after theflood? the name, semiramis, was evolved from the earlier indian deity, sami-rama-isior semi-ramis.6 a fish and a dove are two symbols still widely used in religious ritualand national ceremony, although most of the people involved have no idea of the truemeaning. sinn fein, the political wing of the northern ireland terrorist group the ira,has a dove as its symbol and you find the dove on many of the sceptres held by thebritish monarch (see picture section. both organisations are modern fronts for thebabylonian brotherhood and the doves symbolise queen semiramis. the dove to th

ere could have been amember of the rosicrucian order and i would have been surprised if he wasnt. thereis a cross and red rose on his grave in the churchyard. a red rose on a grave can indicatean exemplary life or that the persons life was ended prematurely. when pierre plantardde saint-clair, a grand master of the priory of sion, made a visit to rennes-le-chateau,he was seen performing a strange ceremony at saunieres grave. obviously, questionswere asked by the church hierarchy about saunieres spending spree, but when thecrunch came he was supported by the pope himself.sauniere was working closely, and in secret, with two other local priests, abbe boudetat rennes-le-bains, and abbe gelis at coutaussa. the two villages are only a shortdistance from rennes-le-chateau. records show that boud

leaving cambridge university. he left theorder after the row with its founders and travelled to mexico, india, and ceylon, where hewas introduced to yoga and buddhism. he also became a record-breaking mountaineer.buddhism replaced his interest in the occult until an experience in cairo in april 1904.crowley was asked by his wife, rose, to perform an esoteric ritual to see what happened.during the ceremony she entered a trance-like state and began to channel the words of acommunicator. they are waiting for you she said to crowley. the they, she said, washorus, the god of war and the son of osiris, in ancient egyptian belief. crowley did notaccept any of this and asked his wife a series of detailed questions in an effort to trick her.but rose, who apparently knew little of the esoteric, gave

ch does precisely the same. the249inverted pentagram is but one example. the mass rallies that hitler used so effectivelywere designed with the knowledge of the human psyche and how it can be manipulated.in the book, satan and swastika, francis king says:hitlers public appearances, particularly those associated with the nazi partys nurembergrallies, were excellent examples of this sort of magical ceremony. the fanfares, militarymarches, and wagnerian music, all emphasised the idea of german military glory. the massswastika banners in black, white, and red, filled the consciousness of the participants in therally with national socialist ideology. the ballet-like precision of the movement of theuniformed party members, all acting in unison, evoked from the unconscious, the principlesof war a

DEITUS

t as he knows that there is no other god beyond himself, he knows that it is useless to pray for the things that he wants. he is ultimately responsible for his own success or failure. he must work hard and strive for the things which he desires. to accomplish his goals, the satanist may choose to use magic in the performance of a satanic ritual. every religion has had some form of magic ritual or ceremony associated with it, but the satanist realizes that magic represents the ability of the human mind to cause change in the natural world. in the magical art, i discuss the use of telepathic transmissions to influence others. magic also involves magnetism, psycho kinesis, and the release of emotional energy from the magician. satanic rituals are performed to focus the mind and direct the flo

m for their sins when they know they will be back out the following weekend doing what they have always done. the satanist rejects them because they are hypocrites, and judges them by the standards they have set. why, you may ask, does the satanist call himself a satanist if he does not believe in the literal existence of the devil? the satanist, of course, recognizes the importance of ritual and ceremony to satisfy certain human emotional needs. he sees nothing wrong with religion, and in fact considers it essential to human behavior, but recognizes that churches have used religion to manipulate the masses into obedience to their will. the satanist chooses his own god, one which will not make him feel guilty for being human, one which will not condemn him for all his actions the satanist

ter confidence and is able to influence people in subtle ways without them realizing that they are being influenced. as his ability grows, the magician begins to exercise his will in the world in, at first, minor ways and then in major ways. this, however, is what is, traditionally, called lesser magic since it involves the direct application of the will rather than the performance of a ritual or ceremony. greater magic, magic involving the invocation of spirits, should not be abused. rather than commanding the demon to bring you the woman you desire, learn from the spirit and attempt to become more like it. eventually you will become a living demon of lust and will enjoy the pleasure of many women. i say, therefore, that ritual magic should be used only for the invocation of spirits and f

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

term used to identify one of the three qualities (also referred to as a triplicity) indicating that a sign of the zodiac (q.v) has the trait of making all planets within it as having a more dominant and forceful influence in the chart. cardinal signs include: aries (q.v, cancer (q.v, libra (q.v, and capricorn (q.v. catharsis, magickal: the release of magickal potency at the climax of a ritual or ceremony. it is usually accompanied by an emotional release, and in some forms of magick by physical climax. the catharsis of greek tragedy was no more than a pale echo of the original magickal catharsis of the greek eulusian mysteries. ceres: one of four thousand known asteroids, but treated as a very minor planet. in astrology (q.v, the asteroid named after the roman goddess who served as the ru

poses. magick, white: 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 obtaining the knowledge and conversation of your holy guardian angel (q.v. also known as experiential mysticism. magickal catharsis: the release of magickal potency at the climax of a ritual or ceremony. it is usually accompanied by an emotional release, and in some forms of magick by physical climax. the catharsis of greek tragedy was no more than a pale echo of the original magickal catharsis of the greek eulusian mysteries. magickal memory: the memory of past lives. magickal name: a name given to an initiate, or chosen by one who receives initiation, to signify the death of the old li

DION FORTUNE MYSTICAL QABALA

formless germ of thought, and ultimately, after due gestation beyond the threshold of consciousness, the mind gives birth to an idea. 14. if we want to get the best out of our minds, we must learn to allow for this period of latency, this impregnation of our minds by something outside our plane of existence, and its gestation beyond the threshold of consciousness. the invocations of an initiation ceremony are designed to call down this impregnating influence upon the consciousness of the candidate. hence it is that the paths of the tree, which are the stages of mystical qabala page 26 illumination of the soul, are intimately associated with the symbolism of initiation ceremonies. chapter vi otz chiim, the tree of life 1. before we can understand the significance of any individual sephirah

ed. 18. the rite of chokmah, if such it can be called, is concerned with the influx of cosmic energy. it is formless, being the pure impulse of dynamic creation; and being formless, the creation it gives rise to can assume any and every form; hence the possibility of sublimating creative force from its purely priapic aspect. mystical qabala page 87 19. so far as i know, there is no formal magical ceremony of any of the three supernals. they can only be contacted through participation in their essential nature. kether, pure being, is contacted when we win to realisation of the nature of existence without parts, attributes or dimensions. this experience is aptly called the trance of annihilation, and those who experience it walk with god and are not, for god has taken them; therefore is the

the life has to be worked out and lived accordingly. it is inadvisable for us to play tricks with our type, racial or physical, and we should always accept it as the basis of our operations, and choose our methods accordingly. there are certain operations and certain offices in the lodge for which a male vehicle is more suitable than a female, and when practical work is on hand the officers in a ceremony are selected on type; but when the routine training of an initiate is in progress it is the custom to let everyone take turns at the different offices in order that they may learn to handle the different types of force and so become equilibrated. 31. benjamin kidd, in his very stimulating book, the science of power, points out that the highest type of human being approximates to the infan

hnical working of the mysteries these initiations are conferred on the physical plane by means of ceremonial, which may be effectual, or may not. the gist of the matter lies in the fact that one cannot waken into activity what is not already latent. life is the real initiator; the experiences of life stimulate into function the capacities of our temperaments in such degree as we possess them. the ceremony of initiation, and the teachings that should be given in the various grades, are simply designed to make conscious what was previously subconscious, and to bring under the control of the will, directed by the higher [page 246] intelligence, those developed reaction-capacities which have hitherto only responded blindly to their appropriate stimuli. 19. be it well noted that it is only in p

he forces of netzach separated from those of tiphareth, or those of hod from yesod, or yesod from malkuth; and anyone who tries working geburab without gedulab would burn his fingers. 37. perfumes are used not only to enable the deity to manifest, but to tune the imagination of the operator. to this latter end they are most efficacious, as anyone will discover for themselves if they try to work a ceremony without the appropriate perfume. with inexperienced operators it is advisable to dispense with the use of perfumes in case the psychic effect is too drastic for comfort or convenience. 38. broadly speaking, we can divide perfumes into those which exalt consciousness and those which stir the subconscious to activity. of those which exalt consciousness the aromatic gums stand by themselves

DION FORTUNE PSYCHIC SELF DEFENSE

before the charging was completed, it ran down again rapidly. for a long time i had no reserves of energy, and after the least exertion would fall into a dead sleep at any hour of the day. in the language of occultism, the etheric double had been damaged, and leaked prana. it did not become normal until i took initiation into the occult order in which i subsequently trained. within an hour of the ceremony i felt a change, and it is only upon the rarest occasions since then, after some psychic injury, that i have had a temporary return of those depleting attacks of exhaustion. i have told this story in detail because it is a useful illustration of the manner in which the little-known powers of the mind can be abused by an unscrupulous person. first-hand experience is of far more value than

the element of air. i am betraying no secrets if i say that certain grades of initiation refer to the elements, for the fact is too generally known, and too obvious, for it to be any more mysterious than the queen of spain's legs. to begin with, i have an exceptionally bad head for heights, and as the abyss of height belongs to the element of air, i obviously have no natural affinity with it. the ceremony went exceptionally badly even for an air ritual. two of the principal officers, husband and wife, helped to maintain its reputation as a contentious element by having a family jar in the middle of the proceedings, and the usual upsets and smashings occurred on a generous scale. for the next fortnight i lived in the midst of a cataclysm of crockery. i smashed my way through two entire tea

. 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 of power would be a naked sword. upon his altar he would place five lights, five being the number of mars. upon his breast would be the s

ter on an inspiration) came to me and i said 'is your order the order of the christ' he answered 'it is' i told him of my experience (related above) and accepted initiation; but i had the inner conviction that all was not right "i felt no inner response to several incidents during the initiation, and i began to call mentally and earnestly upon the christ, and kept on doing so until the end of the ceremony (i learned afterwards that he had told one of his disciples that i had accepted initiation but not the master "it would take too long to relate other less important details so i go on to our second interview during which he asked me several times to leave the town where i was and to join him in active work. this time i heard the inner voice clearly; it said 'no' suddenly he said 'sit in f

the middle of a group of seven or eight persons of whom i saw two clearly. on my left was a woman entirely veiled in black, but she made a startlingly clear figure for all that. on the right was z. he said' now i will give her the second, the higher initiation' and he seized my right arm with force. but i disengaged myself, and standing straight and calm i said (i can hear myself now 'before this ceremony proceeds i wish to make a statement. i can allow nothing and no one to come between me and the christ' there was a howl, a tossing of hands and every thing disappeared "soon after i tore up my initiation card, put z. out of my mind and have had no conscious personal experience of him since "but i had introduced him to a young french musician of high social standing, whom he found much to

DONALDTYSON CORONZON

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

e scribe not knowing if it were meet that the demon should depart. then the seer took the holy ring, and wrote the name babalon, that is victory over choronzon, and he was no more manifest (this cry was obtained on dec. 6, 1909, between 2 and 4.15 p.m, in a lonely valley of fine sand, in the desert near bou-saada. the aethyr was edited and revised on the following day) after the conclusion of the ceremony, a great fire was kindled to purify the place, and the circle and triangle were destroyed. note by scribe almost from the beginning of the ceremony was the scribe overshadowed, and he spoke as it were in spite of himself, remembering afterwards scarcely a word of his speeches, some of which were long and seemingly eloquent. all the time he had a sense of being protected from choronzon, an

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

oses from crocodiles. 2. greek mo'non de` tw^n merw^u tou^ o?si'ridos th`n i?^sin ou`x e`urei^n to` ai?doi^n e`u u`s ga`r ei's to`n potamo`n r!ifh^nai kai` geu'sas ai to'n te lepidwto`n au`tou^ kai` to`n fa'gron kai` to`n o?ksu'rugxon. k.t.l. by the festival celebrated by the egyptians in honour of the model of the lost member of osiris, we are probably to understand the public performance of the ceremony of "setting up the tet in tattu, which we know took place on the last day of the month choiak; see loret, les f tes d'osiris au mois de khoiak (recueil de travaux, t. iv, p. 32, 87; plutarch, de iside, xviii. 3. an account of the battle is also given in the ivth sallier papyrus, wherein we are told that it took place on the 26th day of the month thoth. horus and set fought in the form of

ation of the apis bull at memphis. that seker was a the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (1 of 19 [8/10/2001 11:23:58 am] solar god is quite clear, but whether he "closed" the day or the night is not certain. originally his festival was celebrated in the evening, wherefrom it appears that he represented some form of the night sun; but in later times the ceremony of drawing the image of the god seker in the hennu boat round the sanctuary was performed in the morning at dawn, and thus, united with ptah, he became the closer of the night and the opener of the day. he is depicted as a mummied body with the head of a hawk, and he sometimes holds in his hands emblems of power, sovereignty, and rule.[3] another form of ptah was ptah-seker-ausar wherein

e god of the south the stomach and large intestines, and the god of the west the liver and gall-bladder. with these four gods four goddesses were associated, viz, nephthys, neith, isis, and selk or serq. connected with the god horus are a number of mythological beings called heru shesu[1 (or shemsu, as some read it, who appear already in the pyramid of unas in connection with horus and set in the ceremony of purifying and "opening the mouth; and in the pyramid of pepi i. it is they who wash the king and who recite for him the "chapter of those who come forth" and the"[chapter of] those who ascend"[2] the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (13 of 19 [8/10/2001 11:23:59 am] in the judgment scene in the book of the dead, grouped round the pan of the b

f the great serpent apef or apep, who is depicted with knives stuck in his folds.[7] in the period of the later dynasties a service was performed the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (16 of 19 [8/10/2001 11:23:59 am] daily in th temple of amen-ra at thebes to deliver the sun-god from the assault of this fiend and on each occasion it was accompanied by a ceremony in which a waxen figure of apep was burnt in the fire; as the wax melted, so the power of apep was destroyed. another name of apep was nak, who was pierced by the lance of th eye of horus and made to vomit what he had swallowed.[9] the devourer of the dead the judgment scene in the theban edition of the book of the dead reveal the belief in the existence of a tri-formed monster, part croc

with osiris, the type of incorruptibility. osiris takes upon himself "all that is hateful" in the dead: that is, he adopts the burden of his sins; and the dead is purified by the typical sprinkling of water. while the gods are only accompanied by their ka's, the deceased, in right of his identification with a higher power, is accompanied by his tet[1] also, that is, by his osiris. throughout the ceremony, the eye of horus,[2] which is represented by various substances, plays a prominent part, for it is that which gives vigour to the heart of the dead and leads him to the god. that portion of the ceremony which was believed to procure the unlocking of the jaws and the opening of the mouth of the deceased, or of the statue which sometimes represented him, was performed after the purificatio

ELLIS LOW TWELVE 1907

o where the empress got her authority for chartering masonic lodges. the intimation was further made that she was no more a free mason than the gilt figurehead of a man-of-war. every real mason knows that there never was, is not, and never will or can be a female free mason. let our sisters remain content with the reply of a gallant brother vi introduction "you were born masons; any initiation or ceremony would be superfluous; therefore, we do not insult you by any such proposition" none the less, there is respectable authority for believing that three women have taken the first step in masonry. it is said that mrs. beaton, of norfolk, england, learned the secrets of the entered apprentice degree by hiding herself in the wainscoting of a lodge room. she lived well beyond four-score, and, i

EMPERORS NEW RELIGION CHURCH OF SATAN

tions of the satanic bible are devoted to the practice of magic. one section contains three recipes for the aforementioned three categories of magic. the other section lists the enochian keys. anton lavey has later conceded that he chose to include the enochian keys in the satanic bible simply because he was told that they were dangerous to mention [5, p. 4. when the church of satan uses the term ceremony, it means ritual in sociology. when it uses the term ritual, it means magic in sociology. this document uses the sociological nomenclature. the rituals and magic that are publicly available the three basic types in the satanic bible and the ones in the satanic rituals are free to use by anyone. the three basic types of magic can be performed solitarily, and can be expected to be the most

three basic types of magic can be performed solitarily, and can be expected to be the most widespread satanic magic based on the ease of performance, and on the few ritual settings and/or participants required. the church of satan s rituals, as explained by anton lavey in the satanic rituals, are intended to sustain the satanic ideology: generally, a ritual [i.e, magic] is used to attain, while a ceremony [i.e, a ritual] serves to sustain [15, p. 17] rituals serve as self-programming devices that maintain the follower s dedication to the religion, and they have a transfusing effect on the person s life. the satanic rituals includes the following rituals: 1. le messe noir a rite of passage intended to rid the follower of catholic christian dogma. 2. l air epais an initiation ritual in which

e following rituals: 1. le messe noir a rite of passage intended to rid the follower of catholic christian dogma. 2. l air epais an initiation ritual in which the participant symbolically dies and is reborn as a satanist. 3. das tierdrama a reminder of one s animal heritage. 4. homage to tchort draws inspiration from russian folklore of various demons, which are summoned during the ritual. 5. the ceremony of the nine angles inspired by h. p. lovecraft, it is intended to emphasize potential. 6. the call to cthulhu also inspired by h. p. lovecraft, it reflects the dimness of an almost forgotten past. 7. the satanic baptisms baptism rituals for children and adults. rituals 4, 5, and 6 have no clear purpose. michael aquino, the author of rituals 5 and 6, explains that the fledgling organizatio

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

publish the rituals. although a temporary injunction was granted, mathers did not have funds to contest an appeal setting this aside, and crowley continued to publish his own version of gd secret rituals. in addition to the publicity from this legal action, crowley also gained additional notice through public performance of the rites of eleusis at caxton hall, university of london, in 1910. this ceremony comprised seven invocations of the gods, with dancing by crowley s disciple victor neuburg, violin playing by leila waddel (named by crowley as his scarlet woman, and recital of crowley s poems. the performances were impressive, if bewildering to ordinary members of the public, who were charged a fee of five guineas a head. not surprisingly, in the prudish atmosphere of the time, there we

mystical practices of asceticism and meditation. various miracles were ascribed to al-bestami. sources: attar, farid al-din. muslim saints and mystics. translated by a. j. arberry. chicago: university of chicago press, 1966. zaehner, r. c. hindu and muslim mysticism. london: athlone press, 1960. encyclopedia of occultism& parapsychology. 5th ed. abu yazid al-bestami 5 abyssum an herb used in the ceremony of exorcising a haunted house. abyssum is consecrated by the sign of the cross and hung up at the four corners of the house. academia de estudo psychicos cesare lombroso cesare lombroso academy for psychical research, founded in sao paolo by jose de freitas tinoco in september 1919. the academy investigated the mediumship of carlos mirabelli. in 392 sittings, mirabelli produced what were

ge, after which a bamboo bier, on which a body is conveyed to the grave, and some of the dust of the ground were carried into a little hut erected near the house of the visited, and a white cloth was draped over the door. a curious element of the ritual, which seems to show that these people had a legend something like the old greek myth of charon and the river styx, was a song chanted during the ceremony with the following line: you are well dressed, but you have no canoe to carry you across to the other side. possession in most preindustrial cultures, epileptic diseases were assumed to be the result of demoniac possession. in much of africa the sufferer was supposed to be possessed by mbwiri, and the person was relieved only by the intervention of the medicine man (priest) or a spirit or

to the initiate. in 1806 a pamphlet was published at berlin entitled a discovery concerning the system of the order of african architects. afs see american folklore society ag a red flower used by some hindus to propitiate the deity sanee (the planet saturn. it is made into a wreath with jasoon, also a red-colored flower, which is hung round the neck of the god, who is of a congenial nature. this ceremony is performed at night. agaberte daughter of a certain giant called vagnoste dwelling in scandinavia. she was a powerful enchantress and was rarely seen in her true shape. sometimes she would take the form of an old woman, wrinkled and bent, and hardly able to move about. at one time she would appear weak and ill, and at another tall and strong, so that her head seemed to touch the clouds

witches, who are believed to fly on broomsticks. others less aerially disposed ride over by-road and heath, seated on the back of cats that have been transformed into coal-black steeds for the journey. the green-robed fairies are also said to hold special festive meetings at their favorite haunts. there are many folk customs relating to this eve of mystic ceremonies: the youths, who engage in the ceremony of pulling the green kail, go hand-in-hand, with closed eyes, into a bachelor s or spinster s garden, and pull up the first kail stalks that come in their way. should the stalks prove to be straight in stem, and with a good supply of earth at their roots, the future husbands (or wives) will be young, good looking, and rich in proportion. if the stalks are stunted, crooked, and have little

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

chology. 5th ed. 956 among the indian madigas (telugu pariahs, the evil eye was averted by sacrificers who dipped their hands in the blood of goats or sheep and impressed them on either side of a house door. this custom was also known to the brahmans of india. impressions of hands were also occasionally seen on the walls of muslim mosques in india. as among the northwest canadian tribes, the hand ceremony was most frequently practiced in india when epidemics took a heavy toll of lives. the bushmen also removed finger joints when stricken with sickness. in australia, where during initiation ceremonies the young aborigine men had teeth knocked out and bodies scarred, the women of some tribes mutilated the little fingers of daughters in order to influence their future lives. apparently the fi

ya of jyotir math, a teacher of traditional hindu transcendentalism. after the death of his teacher in 1953, the maharishi spent some time trying to develop his own simplified version of traditional hindu meditation. in 1958 he designed the science of creative intelligence for the regeneration of the whole world through meditation, known widely as transcendental meditation. in a simple initiation ceremony, the guru bestowed a mantra (or word of power, which the pupil repeated during a meditation period each day. in this easy technique, the pupil could, it has been claimed, bypass normal intellectual activity and tap a limitless reservoir of energy and creative intelligence. the system spread around the world through the 1960s but was given a boost in 1967, when the rock music group the bea

although not so successful as his father. the firm of john mullins& sons was one of the most famous businesses of its kind, claiming royal patronage. encyclopedia of occultism& parapsychology. 5th ed. mullins, john 1069 sources: mullins, john. the divining rod and its results in discovery of springs. n.p, 1880. mumbo-jumbo a term used to denote an object of senseless veneration, or a meaningless ceremony designed to overpower impressionable people. it has often been used by individuals as a pejorative label to express their strong personal belief about the occult. mumbo-jumbo dates back to the early eighteenth century, when it was reported as an image used by the mundingo tribe in gambia, africa, to keep women in subjection. if the men had a dispute with the women, the mumbo-jumbo image w

museum of magic and witchcraft founded in 1951 by cecil h. williamson as the folklore center of superstition and witchcraft at the witches mill, castletown, isle of man, great britain. it contained witchcraft relics, as well as reconstructed scenes of occult rituals and instruments. gerald b. gardner (1884.1964, who developed modern wicca, the neo-pagan form of witchcraft, presided at the opening ceremony. in 1952 gardner purchased the museum from williamson. in the late 1950s as gardner s health failed, scottish witch monique wilson (witch name lady olwyn) and her husband campbell wilson, both gardner initiates, began to administer the museum s affairs. they inherited the museum and gardner s papers after gardner s death in 1964. in 1971 ripley s international purchased the museum and bro

tina wasson published their classic study mushrooms, russia, and history (pantheon, 1957. this important work launched a new science of ethnomycology (i.e, the study of the role played by wild mushrooms in various human cultures throughout history. the wassons took field trips to mexico during 1955 to study firsthand the sacred mushroom ceremonies of the indian people. their record album mushroom ceremony of the mazatec indians of mexico (folkways records, new york, 1957) was the first documented recording of its kind. the studies of the wassons.along with the popular volume by aldous huxley, the doors of perception (1954).spread interest in psychedelic drugs and their hallucinogenic properties and stand at the fountainhead of the psychedelic revolution of the 1960s. the wassons also gave

FLY THE LIGHT

e very intense, and combined with lyric and musical approach, can be a deprogramming and luciferian tool of self-awakening. psychonaut 75 encourage individuals to look at fly the light as like a grimoire itself, a book of sonic black magick, and to view it as the serpent which speaks to you, offering a knowledge only if you have the desire to be independent and strong. fly the light is not just a ceremony, it is movement, pumping industrial, chaos and synthesizer driven songs layered with vocal disharmonies and distinct structures. psychonaut 75 has created a unique sound which brings a touch of dirtiness and filth to ebm and synthesizer driven industrial music. p 75 has recorded a sound which has a free style reminiscent of early industrial music, some songs filled with flowing structure

FRATER ELIJAH ANGELS OF CHAOS

inding of the mind- the binding of the mind was the longest running initiation. this being a categorization of any, and every, personal demon that the magician has spawned over his life, a monumental if not impossible task. i categorized legions (ha) and sigilized and bound each one with name. this process is as a declaration to the sub-mind for regaining control over demonic factors. the binding ceremony was the close of this phase after months of intensive labor and self analysis. this was very tedious as discovery of one little monster leads to an entire nest of related infections. to the end of this i used mathematical laws for binding chains of these programs numerically. these demons are enclosed in my personal grimoire entitle, the demonology of elijah aka the rite of suffering. v t

FRATER TENEBROUS CULTS OF CTHULHU

as cohn wilson, ramsey campbell, and brian lumley. the mythos has also been adopted for practical use by a number of contemporary magical and occult groups and organizations. anton la vey, head of the california-based church of satan, published his satanic rituals in 1972, and devoted a whole chapter to the metaphysics of lovecraft, including detailed descriptions of two lovecraftian rituals, the ceremony of the nine angles and the call to cthulhu. these rituals were transcribed in the original language of the necronomicon, and translated into english by lavey s fellow satanist, michael aquino9. another group which employs lovecratian elements in their workings is the black snake cult, or la couleuvre noire, a voodoo coven which combines the rites of the left-hand path with archetypes from

FREEMASON BLUEBOOK

ive: and he may, in person or by special deputy, at his pleasure install the officers of any lodge. subject to this prerogative of the grand master, it is the right and duty of every master to install his successor, or cause him to be installed. but a warden, acting as master, cannot, unless he is a past master, install his successor, although he may call a past master to the chair to perform the ceremony. any past master, and no one but a past master (and by that term is meant the past master of a lodge, can install a master. when the master has been installed, it devolves upon him to install the other officers, but, of course, he may call upon the one who installed him to install all of them. in england, it has been the custom for each subordinate officer to install his successor, but it

lodge/bluebook/bluebook1.htm (37 of 76 [11/22/1999 11:51:55 am] music. benediction. the lodge should open at its hall and march in procession to the place where the ceremonies are to be performed: and, after they are finished, retum to its hall and close. if thc services are at the hall, the lodge should be opened and closed in an anteroom, and never in the presence of profanes. a portion of the ceremony of the installation of a master can be performed only in a convention of not less than three past masters of a lodge. it is known as the past master's degree" and is often confounded with a degree of the same name conferred in royal arch chapters; but the chapter past master cannot, in this state, be recognized by a past master of a lodge. in different jurisdictions, the usage, as to the

installation of a master can be performed only in a convention of not less than three past masters of a lodge. it is known as the past master's degree" and is often confounded with a degree of the same name conferred in royal arch chapters; but the chapter past master cannot, in this state, be recognized by a past master of a lodge. in different jurisdictions, the usage, as to the time when this ceremony is to be performed, differs: in some, it must be performed as a part of the installation ceremony; in these, when the installation is inalodge, all exceptpast masters (including masters in the chair) are reqrnred, at the proper time, to retire, while the master is invested with this "degree" and then to return to assist in the remaining ceremonies; and when the installation is public, thi

remony is to be performed, differs: in some, it must be performed as a part of the installation ceremony; in these, when the installation is inalodge, all exceptpast masters (including masters in the chair) are reqrnred, at the proper time, to retire, while the master is invested with this "degree" and then to return to assist in the remaining ceremonies; and when the installation is public, this ceremony is either performed before leaving the lodge room for the public hall, or after returning from the public services: in others, the installing officer, at his convenience, generally before, but it may be after, the installation, with the necessary assistance, performs this part of the ceremony. after installation the officer is entitled to serve, unless it appears that he is actually ineli

t may be after, the installation, with the necessary assistance, performs this part of the ceremony. after installation the officer is entitled to serve, unless it appears that he is actually ineligible, all other questions being settled by the installation. when an officer is declared. by competent authority, to be duly installed, his installation is valid, although portions, or even all, of the ceremony have been omitted. when a meeting is held for installation, the lodge must be opened on the third degree. a suitable brother is appointed as marshal for the occasion, to present the officers and perform such other duties as the installing officer may require of him. after a prayer and (if practicable) appropriate music, the marshal, by direction of the installing officer, collects the jew

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

ys sprinkled with wine. from the accounts which we have of this sacred emblem and its festival, it seems that no royal edict nor priestly denunciation was sufficient to expel it from the country. according to dr. stevenson, the festival of holi or the worship of holika devata, in the island of ceylon "has a close resemblance to the english festival of the may-pole, which originated in a religious ceremony or festival of the cushites (called phoenicians) who anciently occupied western europe"[11 [11] quoted by baldwin, prehistoric nations, p. 223. the ash is the scandinavian tree of life, and, like the sacred trees of all nations, is emblematical of the continuation of existence. this tree has a triple root, which peculiarity doubtless accounts for its sacred character. it is both female an

, or the two generating agencies throughout nature. of the species of it which grows on the oak, borlaise says that they deified the mistletoe and were not to look upon it but in the most devout and reverential manner "when the end of the year approached, they marched with great solemnity to gather the mistletoe of the oak in order to present it to jupiter, inviting all the world to assist in the ceremony"[16 [16] borlaise. according to the latin writer pliny, the "druids have nothing more sacred than the mistletoe and the tree on which it grows, provided it be an oak" this plant, which is called all heal, although sought after with the greatest religious ardor, is seldom found, but should the people who go forth at christmas time in large numbers succeed in finding it they immediately set

ith sickles forged by the mother, was borrowed from the phrygians, or from the worship of the great mother. in india, the strictest chastity was prescribed to the priests of siva, a god which was worshipped as the destroyer or regenerator, and which in its earlier conception was the same as the great mother cybele. these priests were frequently obliged to officiate in a nude state, and during the ceremony should it appear that the symbols with which they came in contact had appealed to other than their highest emotions, they were immediately stoned by the people.[54 [54] sonnerat, voyage aux indes, i, 311. the identity of the religions of india and egypt has been noted in an earlier portion of this work. wilford, in his dissertations upon egypt and the nile, says that in a conversation whi

worship of hea not many years ago in the public press "an imperial and arch-episcopal procession was formed, consisting of, first, the high priest of the empire in all his most gorgeous robes, the two masters of ceremonies walking backwards (probably because not of a holy enough order, long double files of whiteand gold-robed bearers of sacred flambeaux or candles, for fire must enter into every ceremony, whether it is the male or female energy which is being worshipped. following these religieux came all the sacred relics and fetishes of the church, as maya's holy cup for water, all holy books, crosses, banners, with sacred emblems in their order, and finally the czar, humbly, and, like all his people, on foot, followed by courtly throngs. these all proceeded to a handsome pavilion or ki

indoos it was that incommunicable name of the almighty, which no one ventured to pronounce except under the most religious solemnity. and here let me pause to remark that the jews were equally reverent with the name belonging to the most high; and that the third commandment was very literal in its signification" the same writer remarks that in thibet, too, where a worship very nearly identical in ceremony and doctrine with that of the roman papists exists amongst the lamas, the name of om is still sacred. the iav of the jews was equally revered, but in the later ages of their career they seem to have lost sight of its true meaning. according to inman's testimony and that of other etymological students, the true signification of the cognomen jacob is the female principle. it is believed by

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

formedofthosewhohave opened the iridescent. shellofexternal doctrine and havefoundthatwhichabideswithinit. it is achurch,-the way ofdivineunion137ofmore worlds than one, for some of thecommunityare among us here andnowand some are in a stage beyond the threshold of the physicalsenses (slt; pp.170-1).it is also more than this; itis-inintent wholly and in structurepartly-arecensionofthe initiation ceremony for an adeptusminorin the independent and rectified rite. beforethesecondorderestablished its vaultatactonearly-in 1905, it wasnotpossible toworkthe 5=6 adeptusminorritual;norare there any records to indicatewhenthe first working of the ritual took place,butitwasunlikely to have been beforetheendof1906(earlier reports to the convocationsofthe second order lamentthedifficultiesof advancing

ellowship, subject to my civil, moral and religious duties. vi.thati will at no time and under no circumstances admitanyoneinto the fellowship, save only under the warrant of the imperator. vii.thati will not on my own authority found any temple or chapter of the fellowship, nor make any use of its rituals for the initiation or advancement ofanyone,except by the warrant of the imperator.duringthe ceremony the neophyte also accepted'thesolemn obligationofa novice',whichwas analogous to thatoftheold goldendawnbutwithoutanymentionofpenalties, bloodcurdling or otherwise, to follow a breachofthe obligation.noneofthis was exceptional and was familiar to most new memberswhowere drawn largely from masonic or esoteric circles.themembers were also almost entirelyunknownoutside such circles, only a f

1924 and reaching theportalofthefourthorderon 27 july of the following year,whenhe was 'integrated by dispensation onthepartofthe headshipintothe blessed company. his final advancement, on 29june1927, was to be a participant in'theceremonyofconsecration on the thresholdofsacred mystery',whichwas the first ritualofwaite's more exalted order,thehiddenlifeofthe rosy cross. it was also william's last ceremony; after taking part in this rarefied ceremony he ceased to attend any of the rituals, although he remained an inactive memberofthe order. waite visitedhimatamenhouse,thehomeoftheoxforduniversity press, in september 1928, andwrotetohimperiodically until 1931,buthe never succeeded in persuadinghimto resume an active, role. williams had been a valuable memberofthe order. unlike manyofthe memb

imple resignation or demission from the secondordershallnotof itself involve the forfeiture of manuscripts. all manuscripts are however held by members at the will of the chiefs. 20. expulsions can only take place by fiatofthe chiefs or at their discretion by a vote in the vault of the adeptswitha 3. 4ths majority, notice having been sent seven days before the meeting to every member. 21.thec. c. ceremony will be retainedbutwill undergo a certain slight revision in order tobringit more into harmonywiththe traditionsofpast ages. 22.thesubscriptionofthe secondorderistxs]per annumwhichcan be, remitted at the discretionofthe chiefs in certain cases. 23.thetrustees of all the properties of the inner andouterorders aremawahanuthesi andvigilate.24.theregular meetingsofthe secondorderare the first

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

gel) and vincit omnia veritas (woodman, deputed them255 selves, under their respective firstordermottoesof'srioghail mo dhream, quod scis nescis (westcott as himself, although he normally used the motto sapere aude) and magna est veritas et praelavebit,'toconstitute and rule the isis-urania temple no. 3'.thisthey duly did, their first act being the initiation of nine members at the spring equinox ceremony that same march.thefirst of the new initiates was miss mina bergson, the sister of the philosopher henri bergson, soon to bemrsmathers and thus central to the entire story of the order. mathers himselfis an enigma.hewas born in1854,educated at bedford grammar school and lived with his widowed mother atbournemouth255where he was made a mason in18n-untilher death in1885,when he moved to lon

ve been onedrthiessen-whogave him all the materials for constructing a second order ritual. by december36 thegoldendawnthe ritual was complete and a vault was being constructed at thavies inn,offholbom circus.thefirst initiation took place on 7 december and was describedbywaite from the account that the candidate, annie horniman (fortiter et recte, gave him many years later 'fortiter took the 5=6 ceremony at thavies inn.theroof was not on the vault and the painting on the crook and the scourge was wet. fortiter was the first candidate to take it, preceding sapientia because she was going abroad" possibly miss horniman was made the firstinitiate-whenthe vault was far fromready-outof gratitude..she had taken a likingto mina bergson and had persuaded her father to employ mathers as the curato

evokerofspirits criedin a deep voice,'let him be blotted out, and as he saidit the image ofmy acquaintancevanished, and theevokerof spirits or hiswifesawa man dressed in blackwith a curious square cap standing amongthe whitefigures.'theexperiment carried on and magic became real for yeats. in january1893yeats was initiated into the second order, albeit in an unusual manner, for he took the portal ceremony and the first partofthe adeptus minor ritual one friday and com255 pleted the second andthirdpoints on the day following. throughout that year yeats made frequent visits to the vault, initially to consecrate his magical instruments and later, perhaps, to consecrate talismans, carry out magical evocations or to in255 dulge in automatic writing. as a sound discipleofmathers, yeats saw the n

tantly irritatedbyher preoccupation with magic. florence's enthusiasm ledherto become praemonstratrixofthe isis-urania temple in1894and, later, to set up a small study circle for the practice of astral travelling.thiscircle was seen by annie horniman as a threat to the unityoftheorderand in1902she appealed to the chiefsofthe second order to permit her to disperse the group by means of a banishing ceremony, for she believed that there were occult as well as disciplinary reasons for its undesirability.herpetition to the chiefs describes the group:'thisgroup consistedof12members and the symbols were adapted from the star maps andtreeof life projected on a sphere, whence they were sometimes called the sphere group.thetwelve members had astral stations assigned to them around this sphere and a

t noon, and the progress was rst, the formulation of the twelve workersnearbutnot in 36; and formulation round london; 3rd, formulation round the earth; 4th, formulation among the constellations.thengradually reverse the process, bringing the quintessenceofthe greater forces to the lesser.theprocess was to take about an hour."thegroup had disbanded by190iso it seems that annie horniman'sbanishing ceremony was to little avail,ifitever took place. florence also believed in propagating hermetic beliefs, and once she had assimilated the teachings of the second order (her transcription ofthebookof theconcourseof theforces,whichcontainsthe essence of enochian magic, egyptian symblolism and astral travelling, was completed, with extra notes, on12october1893)she was eager to give her knowledge to

GILBERT THE MAGICAL MASON

hes.r.i.a.has recently publishedindianmasonsmarks,'byfratera. gorham, 8260,andthe ritual of themysteryof the judgementofthesoul,byfraterm. w. blackden, vila. in 1911 aconcordatbetween the supreme magus of england and coloneltoddstewart,thes.m. of scotland, was signed, and generalthomasj. shryock was recognized as s.m. in u.s.a. in 1915thewaragainst germanyandaustria preventedtheholdingofa jubilee ceremony to celebrate fifty successful years of progressofthes.r.i.a.38themagical masonthemagi and officers of the high council for 1916 are the fratres: william wynn westcott, m.b.,j.p.,supreme magus, ixo. thomas wm. lemon,d.d.,senior substitute magus, ixo. dr george norman, junior substitute magus, ixo. arthur cadbury jones, secretary-general, 9260. harry tipper, treasurer-general, vlll" charles

of the lowest triad. grand geometrician, the beauty of design, tiphereth, centre of the median triad. most high, the awful kether, the crown, partly concealed, at sight of whose face a mortal, unprepared, must die. notice the grandeur and mystery increases as we pass up the masonic ladder or the sephirotic tree.theperambulation by the candidate under appropriate guidance is anaptimitation of the ceremony in the ancient mysteries. another remnant of the same form was until recently, and may be still, extant in scotland; the highland custom deasil was to walk three times round a person in the direction of the sun, for a favourable effect. to perambulate against the sun was called widdershins, and was an evil omen and act. freemasonry, as one special development of a long series of monotheis

ialsoflnitiationwith solemn obligations, and they inculcated a particular ruleoflife; further, the essenes were sworn to hold their doctrine a secret, to communicate it to no one outside of their community, like their analogues the hermetic brethren of egypt, they werenotto write of it exceptfreemasonry and the essenes241in allegory and symbolism. i cannot find any proof of the performance of any ceremony of initiation. so far as the ancient authorities inform us, the oaths taken were obligations to adopt and continue a monastic, communal life, and to preserve the theological doctrines to their own members. there is no assertion by the three oldest authorities that the essenes used any secret signs or words: they lived in groups of members, about the countryside, who all knew each other an

ic books and lectures of the last century which make similar claims of the relationship between essenes and free255 masons; it is folly to perpetuate errors. i have read carefully the works of the oldest authorities in the greek and latin, and in their english versions given by thejewish encyclopedia,by ginsburg and by moffat, and i find no corroboration of the assertions that the essenes had any ceremony of initiation, any definite ritual, any signs or words of recognition, or any recognised postures in giving or receiving instruction such as have been narrated by some credulous masonic writers: if these spurious details are excluded, the differences between the essenes and the freemasons far exceed the resemblances [reprintedfromars quatuorcoronatorum,vol.28(1915),pp.67-74.]23. the resem

with the paganmagna mater,the great mother goddess. as mithra worship was fading out, the emperor julian made an attempt to restore its dominance, but his failed, and persecution by christian authorities caused its extinction: the christian priests were especially bitter against the mithraists because of the similarities which christianity offered to the methods of mithra worship, for both used a ceremony of baptism, a sacred meal, the act of anointing, and252themagical masonboth offered salvation by a divine messenger. as a religion which gave rise to a secret form ofinitiation, we are met by the difficulties associated with an investigation of all other secret sodalities, and in this case again we may be surprised at the success of preserving secrecy which was attained. every secret asso

GILBERT THE SORCERER AND HIS APPRENTICE

ould be impressed on his mind: 1. the four elements and their natures. 2. the starry universe, or what is outside of himself and influences him from without. 3. the hebrew letters, which are to give him a key to a more perfect understanding of both. having got thus far he recurs to the ritual of initiation, and here he may with advantage study my address on the ritual, wherein the meaning of that ceremony is set forth as fully as at present he is able to understand it. there are also some eight lectures on various subjects connected with our teachings which he may have on loan at this stage. it is however only necessary for his advance to the next grade that he should be thoroughly acquainted with the first knowledge lecture, and should pass an examination thereon. the lectures i have ment

burn.itina fire of dried grass, when melted shall mixitwith excrement,.atthe6th hour of the nightofthe 15th day, andthrow!tinto the fire at daybreakofthe 16thday.spitupon it many times at the beginning of every.hour267oflheday,.untiltheshadow. comes round again. defile-him with the.left foot. theinstructions here specially relate to the control of weather, the exorciser is directed to perform the ceremony when tempest was raging in the east, and when ra sets red and threatening, then will: the. ritual prevent rain-storms and thunder destroying the crops; but not cnlyfor this purpose; the chapterofthe papyrus concludes,'itis good for a man on earth or in heaven to do this. he will attain dignities which are above him, and be delivered from all evil' herethenweseerainthe.character thatinmode

e positionofadoration- as figured in the tomb paintings),saying;"rahas triumphed over thee, apophi; repeat four times,"invery truth has ra been made to triumph over thee, apophi. destroyed is apophi. therefore art thou exalted, 0 ra, for thineenemies are destroyed. shine therefore, 0 ra, for thine enemies are fallen. verily ra hath destroyed all thine enemies,ora-a-a- life, strength, health: this ceremony in. the temple of amen ra was clearly a formula of white magic for the banishingofevils, famine, and disease, as well as moral evil.and wrong,andtherefore is appropriately paralleled by the church formulae of exorcism. with this may be profitably compared the black magical formulae, as recorded in the confessionsofwitches. storms might be raised, and boats wreckedinrnuchthe same manner as

still recognizable; and so with the kinross circle, and the north berwick circle, and many others. and today among the gipsies many of the old formulae are still current, if only we are lucky enough to find them communicative on the subject, which is very rare. charles godfrey leland got some, and preserved them. but the very corruption of them indicates a notable point, namely, that the precise ceremony is not essential, nor the comprehension of it. there are certain things they do. they make wax images, or they tie knots in black thread, or they wet a clout and beat it, or lay it out to dry, and they recite certain words that have in many cases become mere meaningless gibberish (but always, be it said, with a certain rhyme and rhythm. in many cases these can bewitchcraft rituals157trace

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

is ordination and a committee set up by its governing body recommended that the motion to receive mr. beswick into the convention in the degree of his ordination ought not to prevail 13[13. this did not prevent his acting as a lay preachcr and fund-raiser for the new york church building. at the subsequent laying of the corner-stone, on 1 july 1858, beswick gave an address on the symbolism of the ceremony, in which his enthusiasm for illustrating moral principles by way of symbols is readily apparent. from new york he moved to westport in connecticut where on christmas day, 1862 he married harriet grafton taylor. he continued to preach in new york but by l866 had left under something of a cloud, having been accused of plagiarizing the sermons of dr. channing, the unitarian preacher, and of

ncient& accepted rite (sj) at washington. the other nabobs were presumably those named in an undated memorandum sent to a canadian mason, george c. longley our present grand secretary of blue masonry, of n.y. state, took the degrees by dispensation. so did robert macoy, dan sickels and john sheville, all 33 men, and within a few weeks of each other. these high masons care but little for the whole ceremony, so i initiated them by putting the three degrees of our order into the form of a lecture, and giving them the signs, words, grips, etc. at successive stages of the ceremony24[24. as with the pike episode this is probably pure invention on beswick s part, but the rite did have a few real members at this time, two of whom beswick mentioned in a subsequent letter to stuart. of one of them

GILBERT R A THE MASONIC CAREER OF A

nd i suppose that they are not more eternally voided of all importance than other legislative documents framed for lodges and chapters by "hollow hearts and empty heads"56[56. he also disliked office 'i had a hideous experience yesterday at the runymede lodge, on the occasion of the installation of a new master. i took the last possible train which would have brought me in time for my part of the ceremony and arrived only in time for the dinner. i was made steward in my absence and this caused the dinner itself to be very nearly intolerable and some slight functions afterwards caused me to lose the last train'57[57. but despite these inner reservations he was popular with his fellow-members of runymede lodge, who saw him in a dual role: primarily as the london manager of horlick's food com

before he met his host, colonel spence 'coming from the station through a sea of mud. spence did not impress him 'as being of any particular attainments or of more than average education, nor did the other kilmarnock masons meet his expectations 'a considerable proportion of them belonged to the mechanic order while one or two looked as if they were shepherds. waite was also disappointed with the ceremony 'it was proposed to confer upon me the 41st degree called priestly order or white mason. i 65[65] diary, 2 december 1902 66[66] ibid, 23 october 1902 67[67] ibid, 30 march 1903 68[68] ibid, 7 april 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiati

03 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices and holding small pieces of tallow candle in their hands. there was no attempt at reciting the ritual from memory, books being used for the purpose and the ceremony was simply muddled through. the obligation degree was administered to me with very curious variations on the part of the grand master so as to enable me to receive anything else which 1 wanted, but it is quite impossible to make any clear inference from the wording of the pledge. at the time i took it i understood it to refer only to the degrees of what they are pleased to term white maso

lding some official appointment under this government (e) a few who might have belonged to a class inferior to the tradesmen so far as their appearance goes (f) various representatives of the genevan government. i had throughout especial marks of kindness and consideration from all those who were evidently the better placed of the gathering'74[74. the ceremonies however greatly impressed him 'the ceremony throughout was read or recited, the rituals not being committed to memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, m

mory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight beneficent to be 'done very beautifully and very affectingly' and noticed in the profession of faith 'the stress which it laid upon the doctrine of the fall of man and the distinctly martinistic flavour which characterized the wording of the doctrine and was apparent also in other parts of this document. on the following day he returned to england well-pl

GLOBAL FREEMASONRY

ey confessed to during the trial period dh from the templars to ancient egypt is unjustified. first, during the interrogations, despite the standard claim, not all the templars were tortured; moreover, do the confessions of the knights appear to be the outcome of pure imagination such as men under the influence of torture might devise? it is certainly difficult to believe that the accounts of the ceremony of initiation given in detail by men in different countries, all closely resembling each other, yet related in different phraseology, could be pure inventions. had the victims been driven to invent they would surely have contradicted each other, have cried out in their agony that all kinds of wild and fantastic rites had taken place in order to satisfy the demands of their interlocutors

n different countries, all closely resembling each other, yet related in different phraseology, could be pure inventions. had the victims been driven to invent they would surely have contradicted each other, have cried out in their agony that all kinds of wild and fantastic rites had taken place in order to satisfy the demands of their interlocutors. but no, each appears to be describing the same ceremony more or less completely, with characteristic touches that indicate the personality of the speaker, and in the main all the stories tally.6 anyhow, the trial of the templars ended with the termination of the order. but, although the order "officially" ceased to exist, it did not actually disappear. during the sudden arrest in 1307, some templars escaped, managing to cover their tracks. acc

e mac benach with respect. scottish masons, who inherited the templars' heritage, returned it to france many years later and established there the basis of the rite known as the scottish rite."8 again, mimar sinan presents a lot of information about the relationship between the templars and freemasonry. in an article entitled "templars and freemasons" it states that "the rituals of the initiation ceremony of the order of templars are similar to those of present-day freemasonry."9 according to dk global freemasonry the warriors and the bankers: a book about the templars the same article, as in masonry, the members of the order of the templars called each other "brother."10 towards the end of the article, we read: the order of the templars and the masonic organization have influenced each ot

ge was opened the plan and decoration of the chapel is unique. there is no other such example in ed from the templars to ancient egypt scotland or even europe. it captured the atmosphere of herod's temple very well and every part of it was decorated with masonic symbols. among the symbols were reliefs on the walls and arches depicting the heads of hiram and his murderer, a relief of an initiation ceremony, the keystones of the arches, and compasses. apart from the fact that the chapel was constructed in a marked pagan style with egyptian, hebrew, gothic, norman, celtic, scandinavian, templar and masonic architectural elements, and that it contains very rich examples of stone work, one of the most interesting aspects of it is that the tops of the columns are decorated with cactus and corn m

associated with the sun, two columns are mentioned, named intelligence and power, erected in front of the gate of the entrance to eternity. 72 the egyptian terminology of the lodges in their book, the hiram key, two british masonic authors, christopher knight and robert lomas, drew attention to the ancient egyptian roots of masonry. one interesting point they reveal is that the words used in the ceremony in which a mason is made to rise to the degree of master mason are: ma'at-neb-men-aa, ma'at-ba-aa'.73 knight and lomas explain that these words are used most of the time without any thought to their meaning, but they are ancient egyptian words and mean "great is the established master of freemasonry, great is the spirit of freemasonry."74 the authors state that the word "ma'at" means the

GNOSTIC CATECHISM

nd i suppose that they are not more eternally voided of all importance than other legislative documents framed for lodges and chapters by "hollow hearts and empty heads"56[56. he also disliked office 'i had a hideous experience yesterday at the runymede lodge, on the occasion of the installation of a new master. i took the last possible train which would have brought me in time for my part of the ceremony and arrived only in time for the dinner. i was made steward in my absence and this caused the dinner itself to be very nearly intolerable and some slight functions afterwards caused me to lose the last train'57[57. but despite these inner reservations he was popular with his fellow-members of runymede lodge, who saw him in a dual role: primarily as the london manager of horlick's food com

before he met his host, colonel spence 'coming from the station through a sea of mud. spence did not impress him 'as being of any particular attainments or of more than average education, nor did the other kilmarnock masons meet his expectations 'a considerable proportion of them belonged to the mechanic order while one or two looked as if they were shepherds. waite was also disappointed with the ceremony 'it was proposed to confer upon me the 41st degree called priestly order or white mason. i 65[65] diary, 2 december 1902 66[66] ibid, 23 october 1902 67[67] ibid, 30 march 1903 68[68] ibid, 7 april 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiati

03 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices and holding small pieces of tallow candle in their hands. there was no attempt at reciting the ritual from memory, books being used for the purpose and the ceremony was simply muddled through. the obligation degree was administered to me with very curious variations on the part of the grand master so as to enable me to receive anything else which 1 wanted, but it is quite impossible to make any clear inference from the wording of the pledge. at the time i took it i understood it to refer only to the degrees of what they are pleased to term white maso

lding some official appointment under this government (e) a few who might have belonged to a class inferior to the tradesmen so far as their appearance goes (f) various representatives of the genevan government. i had throughout especial marks of kindness and consideration from all those who were evidently the better placed of the gathering'74[74. the ceremonies however greatly impressed him 'the ceremony throughout was read or recited, the rituals not being committed to memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, m

mory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight beneficent to be 'done very beautifully and very affectingly' and noticed in the profession of faith 'the stress which it laid upon the doctrine of the fall of man and the distinctly martinistic flavour which characterized the wording of the doctrine and was apparent also in other parts of this document. on the following day he returned to england well-pl

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

gh talking while in a relaxed state can take some practise. these are just some of the basic techniques of psychogenesis. the institute is working on a number of manuals outlining the advanced processes of the psychogenesis approach. however, for the meantime, we will include various introductory articles and processes within the courses presently available. x gnostic theurgy page 159 definitions ceremony. a formal act to emphasise a specific occasion. ritual. a formal act to achieve a specific purpose. ritual and ceremony are forms of intellectual decompression. they lower the resistance of the conscious mind and unconscious filters (engrams, so that a gateway can be formed within the ritual environment. this gateway can lead to the upper or lower facets of the human psyche, or to externa

(engrams, so that a gateway can be formed within the ritual environment. this gateway can lead to the upper or lower facets of the human psyche, or to external dimensions and their related hierarchies and denizens. it is important to realise that ritual can work in both a subjective and objective manner, and has a valued place in both psychological and transhuman occult activity. the mechanism of ceremony and ritual is in its ability to limit the interference of the mind and earth eggregores, so that contact with the desired forces can be made. for the gnostic, ritual allows the true self time to work unimpeded in the consciousness of the evolving soul (psyche. ritual can have many varied uses, it can be used to explore the unconscious or delve into other dimensions of reality, it can be u

can be used to explore the unconscious or delve into other dimensions of reality, it can be used to process psychological aggregates such as engrams or archetypes and to contact demons, gods or spirits. ritual offers a vehicle for a temporary change of reality, a place where we may transform our experience of the world; and possibly even the world itself. there are three basic types of ritual and ceremony. instinctive rituals. these types of ritual are best illustrated by animal behaviour. animals behave in certain ways due to instinct, with little cognitive content. while much animal gnostic theurgy page 160 behaviour is learned, it is still a form of mimicry rather than conscious behavioural choices. a classic example of this is found in the canine submission rituals. when attacked, a do

us to more formal practises. programmed rituals programmed rituals are the ones we are most interested in. they involve formulating a rite for a specific purpose and demand the disciplined use of both unconscious and external spiritual forces. a pre-requisite for the use of programmed ritual is a thorough knowledge of your own spiritual, mental and physical disposition. the purpose of ritual and ceremony there can be many reasons for the use of ritual and ceremony- some good, some bad. the use of ritual as a game or as entertainment is definitely out of the question. rituals should not have guests, either the participants join in the working or they do not attend. five good reasons for the use of ritual and ceremony are. to fix events in the unconscious. particularly in ceremonial practis

of the question. rituals should not have guests, either the participants join in the working or they do not attend. five good reasons for the use of ritual and ceremony are. to fix events in the unconscious. particularly in ceremonial practise certain events in a given time frame are found to be important. these may be individual events or religious festivals and dates. through the correct use of ceremony these events can be linked into unconscious archetypes, so that at these times certain changes in consciousness result. gnostic theurgy page 161. to rectify unconscious forces. since symbols are the language of the unconscious, it is possible to rectify the fallen and distorted aspects of the unconscious through ritual practise. while many gnostics prefer a more psychological approach (su

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

or for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple is to be arranged in accordance with the zelator hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (say the following invocation) stoop not down into that darkly splendid world wherein continually lieth a faithless depth and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever esp

trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "agla" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters (remain in the north and say "in the divine name adonai ha-aretz, i open this temple in the element of earth. may the archangel uriel look with favor upon this ceremony! may the angel phorlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element

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

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel painted orange on a blue background in hebrew. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "so therfore first the priest who governs the works of fire must sprinkle with the lustral waters of the loud resounding sea. remain in the east. with the white end of the wand, trace the lesser invokin

ing pentagram. thrust the wand through the center of the figure and vibrate "eheieh" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters. return to the east (remain in the east and say "in the divine name elohim tzabaoth, i open this temple in the element of water. may the archangel gabriel look with favor upon this ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of wat

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

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

e of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "such a fire existeth, extending through the rushings of air. or even a fire formless, whence cometh the image of a voice. or even a flahing light, abounding, revolving, whirling forth, crying aloud. re

gram. thrust the wand through the center of the figure and vibrate "yod heh vav heh" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters. return to the east (remain in the east and say "in the divine name shaddai el chai, i open this temple in the element of earth. may the archangel raphael look with favor upon this ceremony! may the angel chassan and the ruler aral be also in attendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeav

he altar. with the white end of the wand, trace the lesser invoking pentagram over the rose. place the wand aside. inhale the fragrance of the rose. as you partake of the rose, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of shaddai el chai! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel d

GOLDEN DAWN RITUALS A

to the registrar on demand, or upon resignation, demission or expulsion, all documents, rituals, roles, implements, and insignia possessed as a 5=6 adept. membership also implies an assent to the right of the chief adepts to publish to all other members, the fact and cause of any suspension, resignation, demission and expulsion from the second order. every member is expected to attend the annual ceremony on the days corpus christi, or to send to the registrar before the date of assembly a reasonable excuse for absence. the fact of the existence of a home for the second order as well as the address thereof, is to be preserved as a secret from every member of the outer order of the golden dawn as much as from those outside the pale of the order. the adepti assembled at the home form a counc

e letterhead is not necessary. 5 regulations index and requirements for advancement from z.a.m. to th.a.m. 1. full moon rite 2. send back ritual 3. spiritual initiation body of light 4. second order eucharist 5. ritual i 6. ritual 5 7. the bornless ritual 8. bornless middle pillar 9. invocation of thoth 10. invocation of isis 11. jupiter talisman ritual 12. ritual of spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be committed to memory with understanding of each section of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to memory [c]

and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and addition by g.h. frater p.c.a) 2. concerning the ceremony of consecrating the vault of the adepti 3. analysis of the 5=6 initation by g.h. frater p.c.a. 4. symbology of the banners 5

GOLDEN DAWN RITUALS D

ic, an actual time figure of the constellations will aid the adept should he or she wish to chose to utilize this method. you may want to mark off your area of which you are going to do the consecration with some type of border line using masking tape or chalk and bordered with the symbols of the zodiac in its appropriate direction. have the lotus wand wrapped immediately following the end of the ceremony in white silk or linen. 5 step 1 begin in the east facing west, and while holding your lotus wand by the black end, say the proclamation of the kerux. you will then face east and perform the l.b.r.p, creating a positive environment free from negative influence in which to do your consecration. step 2 after performing the l.b.r.p, purify the room with n, then o. this is best done as in the

ony in white silk or linen. 5 step 1 begin in the east facing west, and while holding your lotus wand by the black end, say the proclamation of the kerux. you will then face east and perform the l.b.r.p, creating a positive environment free from negative influence in which to do your consecration. step 2 after performing the l.b.r.p, purify the room with n, then o. this is best done as in the 0=0 ceremony when you come to the east and purify in the east saying "i purify thee with water" and facing west and doing the same. then you take the incenser and perform the same procedure with o. another method may be done by purifying each elemental quarter with n and o, beginning in the east and ending in the east. so, as you go to the east, sprinkle or swing to the left, right, center, and draw a

GOLDEN DAWN RITUALS E

also, if we add the six letters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen may be made of heavy cardboard or wood that has been cut. the colors must be bright, clear and vivid, but do not use florescent paints. the symbol must always be clean and bright, and adepts attending corpus christi will have their lamens inspected before the ceremony as they enter the temple. we suggest acrylic paints for vividness and the use of a white undercoating before applying the colors. if you make your lamen out of wood, apply gesso before painting. petals of the rose colors 6 background letter a yellow violet b yellow violet g blue orange d green red h red green w red-orange blue-green z orange blue j amber blue-violet f yellow violet y yell

GOLDEN DAWN RITUALS F

ivine name "hwhy" step 18 from the top of the rose cross lamen to the bottom, draw a vertical line while vibrating "hyha" from the left of the rose cross lamen to the right, draw a horizontal line while vibrating"\yhla" 8 step 19 wrap the newly consecrated rose cross lamen in white silk or linen. then proceed to purify and consecrate the temple with n and o as in the beginning of the consecration ceremony. step 20 close the vortex by performing the reverse circumambulation, widdershins, three times. step 21 move to the west of the altar, facing east, and perform the final release "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations with the blessings of hwchy and hcwhy" step 22 remove the rose cross lamen now from within

GOLDEN DAWN RITUALS G

ation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of god borne upon the banner of the (state the quarter and vibrate the three secret names of the appropriate quarter, i summon thee thou great king of the (state the quarter and vibrate the name of the king, to attend this ceremony and by thy presence increase its effect whereby i do now consecrate this magical (name of the implement. confer upon it the utmost occult might and virtue that thou mayest judge it to be capable in all works of the nature of (name of the element, so that in it, i may find a strong defense and a powerful weapon wherewith to rule and direct the of the elements" step 12 let the adept take up

gram with the equilibriating pentagram of. let the adept be attentive to reciting all of the divine names associated with the tool. close with the qabalistic cross and prayer. when the consecration and empowerment of the implement is complete, let the adept keep his or her tool wrapped in white silk or linen. step 13 purify the temple with n and consecrate with o, exactly as in the opening of the ceremony. step 14 perform the reverse circumambulation, closing the vortex by utilizing the closing of the veil. step 15 standing west of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations with the blessings of hwchy, hcwhy. step 16 perform the l.b.r.p "i now declare this temple and rite duly end

step 16 perform the l.b.r.p "i now declare this temple and rite duly ended" note: if you are consecrating only one tool and not all of them at one time, you may close with the supreme banishing ritual of the pentagram of the specific element that you are working in. for example, if you have consecrated the fire wand only, you may close with the supreme banishing ritual of fire. although the above ceremony may seem like an extreme amount of work, the proper empowerment of any magical tool is absolutely critical for future working. the tool, when at all possible, should not be held like a baseball bat or like one would hold a hammer, but held with two fingers extending forward, thus, giving the feeling and impression that the tool is an extension of one's own self. consequently, the more tim

GOLDEN DAWN RITUALS K

resume places. chief adept extends his arms like a cross facing west while all others face east and all say adoration to the lord of the universe) all "holy art thou lord of the universe. holy art thou which nature has not formed. holy art thou the vast and mighty one, ruler of the light and the darkness (chief adept changes place with third adept. third adept as hierophant inductor performs the ceremony of the opening of portal. any other adept can take the place of the associate officer in west) third adept. very honored fraters and sorors, assist me to open the portal of the vault of the adepti. give the signs of a neophyte, zelator, theoricus, practicus, and philosophus (done) very honored associate adept, what is the additional mystic title bestowed on a philosophus as a link with th

lves as his accusers to restrain and to warn, so that ye, even ye, may perform your part in the operations of the great work through the order. thus, therefore, do i charge and authorize ye through yehashuah, yehovasha, the name of sacrifice (three adepts disjoin wands and cruces. chief adept steps out of pastos) chief adept "let the pastos be placed without the vault as in the third point of the ceremony of adeptus minor (the pastos is carried out by the fourth and fifth adepts into the outer chamber. the lid is removed and placed beside it. the chief adept stands between the pastos and the lid facing the door of the vault with his arms crossed. second adept stands at the head of pastos and the third adept at the foot. other adepts form a circle around, and join wands over the head of chi

GOLDEN DAWN RITUALS VENUSZAM16

shin. pluto c red f# green a aleph uranus e yellow a# violet m mem n neptune g blue d orange fundamental notes of the planets planet scale color planet sounds flash on f mars c red venus f# green a sun d orange moon g# blue b mercury e yellow jupiter a# violet c venus f# green mars c red 12 y moon g# blue sun d orange k jupiter a# violet venus e yellow l saturn a indigo f green-yelatconsecration ceremony for a venus talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishin

u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke kether, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wi

recede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of venus. say "o thou divine one, who dwellest in the majesty and desire of netzach, the seventh sephira. yhvh tzboath, lord of hosts, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my 4 being that which shall prove a channel for the working of thine abundant power. may this venus talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters yhvh tzboath in hebrew and its sigil in t

ness that i have duly consecrated this creature of talismans with the aid of hagiel, the intelligence of nogah, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine" step 33 wrap the talisman in silk or linen, put it away "in the name of yhshvh the redeemer, i do now suffer all spirits bound by this ceremony no longer needed in the service of this telesmata, to depart in 12 peace unto their places. may the blessings of yhshvh, be with you now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ belletz1 the enterer of the threshold r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the general exordium the speech in t

GOLDEN DAWN RITUALS Z1

to twklm. it is called "the sceptre of power" and invests him with the power of declaring the temple open or closed in any grade if time be short, and this is done by saying "by the power in me vested by this sceptre, i declare this temple duly opened (or closed" 8 this method of opening and closing "by sceptre" should only be used in great emergency where time presses. it should not be used in a ceremony where elemental spirits have been invoked, especially not in the closing. the lamen is partially explained in the portal ceremony thus "the hierophant's lamen is a synthesis of trapt to which the calvary cross of six squares, forming the cube opened out, is fitly referred. the two colours, red and green, the most active and the most passive, whose conduction points out the practical appli

rs and not persons, the feminine form of the greek names is not usually used, for the powers are positive (male) or negative (female) according to the god form used. thus, hierophant, hiereus, and kerux are more natural offices for fraters, while hegemon, stolistes and dadouchos are more natural for sorors, but the office itself carries no implication of sex and sometimes the psychic balance of a ceremony may be better maintained when a frater is hegemon and a soror is hierophant. the hierophant must be of the 5=6 grade and a zelator adeptus minor. the hiereus must be at least a philosophus, and the hegemon at least a practicus but preferably a philosophus. the kerux must be at least a theoricus while the stolistes and the dadouchos must be at least a zelator. a neophyte is only qualified

may be said to be in the form of tho-outh who cometh from behind the veil at the point of its rending. yet separately, they may be thus referred: the imperator, from his relation to hrwbg, may be referred to the goddess nephthys. the praemonstrator, from his relation to dsj, may be referred to the goddess isis. the cancellarius, from this property of recorder, may be referred to the god thoth. no ceremony of the outer order may take place without a chief, preferably the three chiefs or their vice-gerants, present, and on account of the stations on the dais, it is well to have these stations filled by an adept should a chief be absent. these stations and those of the officers are called the visible stations of the gods, and descriptions of the forms which an adept officer builds upon as a f

titutory symbolism of a temple in the 0=0 grade of neophyte. should a member have occasion to quit his place, he shall do it moving with the course of the sun; he passes the place of hierophant, he shall salute with the sign. when he enters or quits the temple, he shall salute the hierophant's throne when within the portal. 17 the symbolism of the opening of the 0= 0 grade of neophyte the opening ceremony begins with the cry of the watcher within who should come to the right front of the hierophant and raise his wand. this symbol of the ray of the divine light from the white triangle of the supernals descends into the darkness and warns the evil and uninitiated to retire, so that the white triangle may be formulated upon the altar through the combined effect of the formulae of the opening

ch again all give the sign of the enterer, the sign of the projection of the force of light. then only does the watcher declare that the sun has arisen and that the light shineth in darkness. now comes the battery of the 0= 0 grade. the single knock of the hierophant repeated by the hiereus and the hegemon affirms the establishment of the white triangle and therefore the completion of the opening ceremony. the mystic words, khabs am pekht which accompany the knocks, seal the image of the light. their significance implies, by various qabalistic methods of analysis, as well as by a certain reading of the coptic and egyptian hieroglyphics, light in extension, or may light be extended in abundance upon you. konx om pax is the greek corrupted pronunciation of this, put here to link it with its

GOLDEN DAWN RITUALS Z2

harging 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 operations of the art of alchemy, the order of its processes and transmutation. index for general reference to the enterer ceremony of the 0= 0 grade 1. a the ceremony itself. the place of the temple. 2. b the hierophant. 3. c the officers. 4. d the candidate 5. e the ceremony of opening. 6. f hierophant states that he has received a dispensation from second order, and commands hegemon to prepare candidate. candidate prepared. speech of hegemon. 7. g admission of candidate. first barring by kerux. first baptism of the

ification and consecration of the actual piece of ground or place selected for the performance of the evocation. f. the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein in proper colors is to be bound thrice with a cord, and shrouded in black, thus, bringing into action a blind force to be further 4 directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronounced standing in the center of the circle and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit, wrapped in a black cloth or covering is now placed within the circle at the point corresponding to the west, thus, represen

loud, firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit, the sigil is now to be placed within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician s

gods of heaven to grant unto him the force necessary to correctly complete that evocation. he is then to take back the sigil to between the pillars, and repeat the former processes, when assuredly that spirit will begin to manifest, but in a misty and ill-defined form (but if, as is probable, the operator be naturally inclined unto evocation, then that spirit may perchance manifest earlier in the ceremony than this. still, the ceremony is to be performed up to this point, whether he be there or not) now, as soon as the magician shall see the visible manifestation of that spirit s presence, he shall quit the station of the hierophant and consecrate afresh with n and with o, the sigil of the evoked spirit. s. now the master of evocations removes from the sigil the restricting cord, and holdi

nothing remaineth to come over. let him then take out the residuum and grind it into a powder; replace this powder in the curcurbite, and pour again upon it the fluid previously distilled. the curcurbite is then to be placed again in a balneum mariae in a gentle heat. when it seems fairly redissolved (irrespective of the color, let it be taken out of the bath. it is now to undergo another magical ceremony. m. now, place the curcurbite to the west of the altar, holding the lotus by the black end, perform a magical invocation of the 2 in her decrease and of q the curcurbite is then to be exposed to the moonlight (she being in her decrease) for nine consecutive nights, commencing at full 1. the alembic head is then to be fitted on. n. repeat process set forth in section l. 19 o. the curcubite

GOLDEN DAWN RITUALS Z3

l and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hierophant gives a single knock to announce the just commencement of a vibration in the sphere of sensation of the candidate. he then states that he holds the dispensation from the chiefs of the second order, to affirm that the effect of the ensuing ceremony upon the candidate is only authorized by the higher powers for the purpose of initiation, which shall ultimately lead to the knowledge of his higher self. he is admitted to the grade of neophyte which has no number, concealing the commencement of all things under the similitude of no thing. the hegemon, the representative of the goddess of truth and justice, is consequently sent to superi

embly of gods. let his voice be so directed as to roll through the universe to the utmost confines of space. let the candidate represent unto him, as it were, a world whom he is beginning to lead unto the knowledge of its governing angel. as it is written, the lightening cometh out of the east and shineth even unto the west, even so, shall the coming of the son of man be. the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is what is meant by the speech of the hegemon, because the path of the initiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represents

weller in the hall of the truth. the goddesses of the scales immediately purifies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of sensation. this is the first of four consecrations because when the pillars of the tree are projected onto the sphere of sensation there are four pillars, of which the middle pillar is the axis. at this point of the ceremony, the astral appearance of the candidate is that of a form wrapped in darkness as if extinguished thereby, and having unto his right and unto his left the faint semblance of the two great pillars of fire and of cloud, from which issues faint rays into the darkness which covers him. immediately above his sphere of sensation there will appear a ray of bright light as if preparing to penetrat

ished thereby, and having unto his right and unto his left the faint semblance of the two great pillars of fire and of cloud, from which issues faint rays into the darkness which covers him. immediately above his sphere of sensation there will appear a ray of bright light as if preparing to penetrate the darkness covering him. the result of this will be that the candidate, during the whole of the ceremony of admission, will usually appear to be somewhat automatic and vague. the reception and consecration take place symbolically in the darkest part of twklm. the moment this is finished, the candidate is conducted to the foot of the altar, that is, under the citrine part of twklm which receives the impact of the middle column. now, the hegemon throughout the ceremony acts as guide, prompter

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

GOLDEN DAWN RITUALS ZAM10

my command. by inscription on this parchment, i may conceal part of my nature, i being in the presence of a specific group or individual, so that i may remain in the light of day, yet remain hidden as if in the night to my enemies or those i choose not to see, feel, or know, as long as the black cord remains around the parchment. and i declare that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me

GOLDEN DAWN RITUALS ZAM11

he opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace the sigils in the air as they are vibrated) say "supernal splendor which dwellest in the light to which no human can approach, wherein is mystery and depth unthinkable and awful silence, i beseech thee who art shekinah and aima elohim. look down upon me in this ceremony which i perform not in my honor, but in thy honor, for your kind and generous assistance in aiding me in my understanding of my true will, in the great work of my own soul, and the unified soul of the rosea rubea et aurea crucis, so that i may quench those who thirst for truth, with the blood of my self sacrifice. grant thine aid unto the highest aspiration of my soul in the name of the l

GOLDEN DAWN RITUALS ZAM13

life in all things. thou who filled the infinite universe with thy essence, thou art glorified forever and ever. amen (all rise) all "iao" third adept "let the divine light descend (perform the s.i.r.p. or watchtower) third adept (faces east and vibrates the divine names and kings of each of the watchtowers saying "we invoke ye angels and kings of the watchtowers. be here now and partake of this ceremony of the rosea rubea et aurea crucis. ye mighty and glorious angels of the watchtowers, gather about us now, fill us with thy presence, come upon us, for with yehashuah we have died upon the cross and with him we have risen in the light" all "i am he the bornless spirit having sight in the feet, strong and immortal fire. i am he, the truth. i am he that hate that evil should be wrought in t

GOLDEN DAWN RITUALS ZAM14

he east and perform the invoking ritual of the supernals by the hexagram while holding your lotus wand by the white band. trace the sigils in the air as they are vibrated. step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of those who have passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual

he light arise" step 24 pass between the pillars, face east. 6 "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend" step 25 visualize the deceased now standing well in front in the east, and address him thus "whoever thou art in reality, and wheresoever thou mayest be now, by the power of the spirit devolving upon me by this ceremony, i do project unto thee this ray of the divine white brilliance that it may bring thee peace and happiness and rest" step 26 make the sign of the enterer three times to project the light "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" make the sign of silence. step 27 pause. perform the qabalistic cros

GOLDEN DAWN RITUALS ZAM15

f. he will experience in his own person and affairs that very thing which he has endeavored to bring about for another. also, may he perish and be blotted out from among us. to obtain real force implanted in any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare a

invoking ritual of the hexagram of f, and also perform the supreme invoking hexagram of f, repeating "atyrara" and "rwbg \yhla" lay down the sword. step 17 with the cup, purify the chamber as before. step 18 with the incense, purify as before. 6 step 19 perform the reverse circumambulation three times and say "in the name of hwchy, i now set free all spirits that may have been imprisoned by this ceremony" step 20 perform with the sword the lesser banishing ritual of the hexagram. step 21 perform the lesser banishing ritual of the pentagram. step 22 conclude with the qabalistic prayer. step 23 wrap up the sword with white silk or linen. henceforth, no one else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a j

GOLDEN DAWN RITUALS ZAM16

u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formula of the middle pillar, and invoke rtk, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise

e qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of k. say "o thou divine one, who dwellest in the majesty and love of dsj, the fourth sephira. la, source of the river gihon, god strong and mighty, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine 4 abundant power. may this k talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters la in hebrew and its sigil in the air. then

ve duly consecrated this creature of talismans with the aid of layphy, the intelligence of qdx, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine" 12 step 33 wrap the talisman in silk or linen, put it away, and announce "in the name of hwchy the redeemer, i do now suffer all spirits bound by this ceremony no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessings of hwchy, hcwhy be with you now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ bellorfama fraternitatis of the meritorious order of the rosy cross r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 seei

GOLDEN DAWN RITUALS ZAM18

the veil followed by the sign of silence. face east with the shell standing behind you outside of the veil. step 6 go to the east and and perform the invoking ritual of the supernals "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aima elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of (state your earthly name) who has passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou

GOLDEN DAWN RITUALS ZAM20

r of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who are shekinah and aima elohim, to look upon me in this ceremony which i perform to thine honor and for my own spiritual development. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy, by which thou dost reveal thyself as the perfection of creation, and the light of the world to come. i implore thee to grant unto me the presence of thy archangel layqpx" perform the s.i.r.h. of saturn. trace sigils as required and vi

ed fire as the strength of mine undaunted will. the cup of wine is as the pouring forth of the blood of my heart, sacrificed unto regeneration, unto the new life, and the bread and salt is as the foundation of my body which i destroy that it may be renewed" step 33 take elements astrally, then say "in the name of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual 5 r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept second adept third adept fourth adept magus of fire with the lamen of the dadouchos magus of water with the lamen of the stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell

GOLDEN DAWN RITUALS ZAM21

h lord. amen (all rise) chief adept "let us now adore the lord of the universe. holy art thou" chief adept "let us now close the vortex" chief adept "magus of water, will you now perform the l.b.r.p (done) chief adept "magus of fire, will you now perform the b.r.h (done) chief adept (moves to behind the cubical altar of the universe "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations. remember always to protect and defend this temple and order. be there peace between you and us, and be ye ready to come when ye are called in the name of elohim gibor. in the name of elohim, yhvh, yhvh tzabaoth, elohim tzabaoth, shaddai el chai in the name of yehashua and by the utterance of the word, come and protect and defend us and thi

GOLDEN DAWN RITUALS ZAM22

. be there peace between you and us, and be ye ready to come when ye are called in the name of elohim gibor. in the name of elohim, yhvh, yhvh tzabaoth, elohim tzabaoth, shaddai el chai in the name of yehashua and by the utterance of the word, come and protect and defend us and this order without any delay upon its utterance, for i now declare this temple and rite duly closed. bell/ iconsecration ceremony for a sun (a) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 it is without question that the most important planetary talisman the adept of our order can make and fully consecrate is a solar talisman. it is in this talisman that rtk shines through the visible sun to attract to the adept the solar rays of spiritual illumination. thus, the solar talisman may be used for th

e is to be arranged in 0=0 with the addition of the tablet of union and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept sha

the qabalistic cross and the supreme invoking ritual of a. close with the analysis of the keyword. step 2 return to the altar so that the altar is between the operator and the previously ascertained position of cmc. recite the following: o thou divine one who dwellest in the majesty and beauty of trapt the sixth sephira, tudw hwla hwhy look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy holy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine abundant power and beauty. may this talisman of a which i have made, be a focus of thy light, life, and love and beauty, so that it may awaken within my soul a clear vision and a stronger aspiration to the light divine. step 3 trace letters and rose cros

up the talisman, and pass between the pillars. place it on the ground between them, and strongly formulate around it a sphere of sensation. say: creature of talismans, so that the power of ra may manifest through thee, i give thy body the life of spirit. step 14 make the passive and active spirit pentagrams, and the rose cross symbol. vibrate powerfully the enochian exhortation used in the portal ceremony. say: in the name of hyha, alga, and by all the names and letters of the mystical tablet of union, i command ye, o ye forces of eth. i invoke ye, ye angels of the celestial sphere, whose dwelling is in the invisible, to give me of your light forever. bind unto this creature of talismans the ethereal splendour of your realm so that it may become a living creature well fitted to receive the

i have duly consecrated this creature of talismans with the aid of laykn, the intelligence of cmc, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine. step 3 wrap the talisman in white silk or linen, and put it away. say: in the name of hwchy the redeemer, i do now suffer all spirits bound by this ceremony, no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessing of hcwhy hwchy be with you now and forever more, and let there be peace between me and you. step 4 close the temple and do final banishings. 20 21 a m c p t b g d k r w h z j f y l n s u x q tudw hwla hwhy lapr \yklm trapt trws lakym las ra god form r. r. e t a. c. z e l a t o r a d

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his head rests a solar disk of red with a yellow serpent surrounding it. this is mounted upon a red nemyss that is bordered with emerald. around his waist, ra wears an emerald wrap cloth, belt and purse. he wears upon his wrist and ankles emerald bands stripped with red, and the same coloring applies for his collar. in his left hand, he bears a green phoenix wand and a green ankh in his right. 3t.ceremony of the equinox r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 che

GOLDEN DAWN RITUALS ZAM24

ddress the temple. when he has finished, he gives one knock and the kerux comes forward to begin the closing which is that of the neophyte grade) kerux (goes to northeast of the altar "hekas hekas este be beloi" hierophant (goes to the east "i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" hierophant "khabs" hiereus "am" hegemon "pekht" hiereus "konx" hegemon "om" hierophant "pax" hegemon "light" hierophant "in" hiereus "extension" bell/ 13.f full moon healing vigil of the r.r. et a.c. r.r. et a.c. zelator adeptus minor

GOLDEN CHAIN AND THE LONELY ROAD

intent the following article is offered as a stepping-stone to the wiser future of the way and its children. passing the fire-brand of tubalo-lucifer: ritual initiation the customary method of entrance into the sabbatic tradition is via formal ritual induction. this can take various forms, ranging from the simplest act of ritual 'authorisation' to the so-called 'grand array' of the full sabbatic ceremony. within the cultus sabbati there are various concurrent lineal streams, and it is from their example that i shall draw in the discussion below. the founding lineage of the cultus is that of 'the red snake, descended from a buckinghamshire stream of cunning-craft practice and folk magic. in terms of its outward expression through ritual practice it has changed with each successive generati

this 'alphabet of arcana' that each generation 'fleshes out' its own particular mode of practice. in terms specific to ritual initiation, the principles informing the general process are observation, dedication, formal tuition, and ritual focus. in manifestation these principles combine in a process lasting a minimum of twenty-one months, culminating in the focal apotheosis of a final initiatory ceremony. from the previous magister of this lineage i was taught that a candidate is chosen by signs and omens, and that it was forbidden for any outsider to ask directly for initiation. the omen-chosen candidate is firstly 'watched' for a period of time, no less than nine lunar months. during this time, called 'the gestation, the candidate is observed for clear indications of the requisite skill

, and that it was forbidden for any outsider to ask directly for initiation. the omen-chosen candidate is firstly 'watched' for a period of time, no less than nine lunar months. during this time, called 'the gestation, the candidate is observed for clear indications of the requisite skills and characteristics which the path will demand. if deemed suitable, the candidate is then asked to undergo a ceremony called 'the rite of dedication. this formally acknowledges their aspiration and magically 'places the step' onto the path. after the dedication rite a period of formal instruction begins, lasting one year and one day. during this time the novitiate and initiator embark on a pilgrimage which leads both full-circle around the horizon of the sabbatic mysteries. for the candidate, the deed of

e experienced such matters directly will possess an inkling of what i am attempting to convey, but sometimes the most subtle of events- the fall of a feather- the turn of a card- the opening of a book, can forth-show the presence of one's spiritual guides and bring to light an imminent turn in the path. the meetings between man and spirit cannot be confined to the formal circumstances of rite and ceremony; interaction will occur where the paths of fate cross and the aspirant is receptive, whether he or she knows it or not. in addition to omens, magical initiations of an especial kind can be granted by the subjection or experiential immersion of the self in elemental power. to pass over fire is to learn the forge's secret. to fall amid the rushing waters and be spared is a blessing from the

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

dynasty, celebrated the dedication of the temple of huitzilopochtli in tenochitlan by marshalling four lines of prisoners past teams of priests who worked four days to dispatch them. on this occasion as many as 80,000 were slain during a single ceremonial rite. 4 the aztecs liked to dress up in the flayed skins of sacrificial victims. bernardino de sahagun, a spanish missionary, attended one such ceremony soon after the conquest: the celebrants flayed and dismembered the captives; they then lubricated their own naked bodies with grease and slipped into the skin. trailing blood and grease, the gruesomely clad men ran through the city, thus terrifying those they followed. the second-day s rite also included a cannibal feast for each warrior s family.5 another mass sacrifice was witnessed by

immediately be devoured by a fearsome beast, part crocodile, part hippopotamus, part lion, that was called the eater of the dead .19 finally, let us turn again to egypt of the pyramid age and the privileged status of the pharaoh, which enabled him to circumvent the trials of the underworld and to be reborn as a star. ritual incantations were part of the process. equally important was a mysterious ceremony known as the opening of the mouth, always conducted after the death of the pharaoh 13 pre-hispanic gods of mexico, p. 37. 14 the gods and symbols of ancient mexico and the maya, pp. 128-9. 15 reproduced in national geographic magazine, volume 176, number 4, washington dc, october 1989, p. 468: double comb is being taken to the underworld in a canoe guided by the paddler twins, gods who ap

21. graham hancock fingerprints of the gods 146 and believed by archaeologists to date back to pre-dynastic times.20 the high priest and four assistants participated, wielding the peshenkhef, a ceremonial cutting instrument. this was used to open the mouth of the deceased god-king, an action thought necessary to ensure his resurrection in the heavens. surviving reliefs and vignettes showing this ceremony leave no doubt that the mummified corpse was struck a hard physical blow with the peshenkhef.21 in addition, evidence has recently emerged which indicates that one of the chambers within the great pyramid at giza may have served as the location for the ceremony.22 all this finds a strange, distorted twin in mexico. we have seen the prevalence of human sacrifice there in pre-conquest times

ical blow with the peshenkhef.21 in addition, evidence has recently emerged which indicates that one of the chambers within the great pyramid at giza may have served as the location for the ceremony.22 all this finds a strange, distorted twin in mexico. we have seen the prevalence of human sacrifice there in pre-conquest times. is it coincidental that the sacrificial venue was a pyramid, that the ceremony was conducted by a high priest and four assistants, that a cutting instrument, the sacrificial knife, was used to strike a hard physical blow to the body of the victim, and that the victim s soul was believed to ascend directly to the heavens, sidestepping the perils of the underworld?23 as such coincidences continue to multiply, it is reasonable to wonder whether there may not be some un

general term for sacrifice throughout ancient central america was p achi, meaning to open the mouth .24 could it be, therefore, that what confronts us here, in widely separated geographical areas, and at different periods of history, is not just a series of startling coincidences but some faint and garbled common memory originating in the most distant antiquity? it doesn t seem that the egyptian ceremony of the opening of the mouth influenced directly the mexican ceremony of the same name (or vice versa, for that matter. the fundamental differences between the two cases rule that out. what does seem possible, however, is that their similarities may be the remnants of a shared legacy received from a common ancestor. the peoples of central america did one thing with that legacy and the egyp

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

our new plot of new jersey swamp-land, you might be glad you had the method(s) described in this book, should you need to summon the jersey devil! fall to! jonathan sellers twin cedars lodge 12 august 2005 c. e. 1 preface: ufonauts, ciphers, and the cosmic war and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought book of revelation 12:7 as the secret ceremony of the masonic royal arch nears its climax, the candidates are directed to bring before the king and high priest a strange box with inexplicable writing on all four sides. the high priest, in a ceremony at least hundreds of years old, looks at the box with surprise and exclaims, companion king, this is the ark of the covenant of god! the officer playing the king agrees, saying, it is undo

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

n word for wand or rod is kab (kah-beh. the gematric value is 311. the enochian is: 59 the circle: the enochian word for circle is komselha (kohmess- el-hah. the gematric value is 452. the enochian is: the robe: the enochian word for robe is mabza (mah-behzodah. the gematric value is 116 with an alternate value of 110. the enochian is: 60 your magick circle the first task of the magician in every ceremony is therefore to tender his circle absolutely impregnable. aleister crowley, magick in theory and practice at all times complete the circle of the placebefore cammencing ara invokation. the hermetic order of the golden dawn the ritual of the pentagram a typical magick circle is shown in figure 4. the four triangles outside the circle represent the four watchtowers. when conducting magical

ave lived up to your magical name, then it will be time to adopt a new one. 76 2. the magical oath. taking an oath is a solemn business. if sincere, it will act vate a karmic force within you which can have dangerous consequences if broken. only you will know for sure if you are sincere. this can take place inwardly as a simple mental and personal commitment to yourself, or outwardly in a magical ceremony saying the appropriate words aloud. a new oath should be taken at each step of your magical development. one well-known magical oath is the oath of the abyss. this oath must be taken by any magician who desires to cross the great outer abyss, the realm of the arch-demon khoronzon. the words of this oath are "i swear to interpret every phenomenon as a particular dealing of god with my soul

who dwellest in the void place of the spirit. aleister crowley, libersamekh i invokeye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the secrets of the light divine. the golden dawn's watchtower ceremony technically, to invoke means to "call in" whereas to evoke means to "call forth" under normal circumstances you will invoke a deity when you want to assume its identity. you will evoke a deity when you want to communicate with that dei ty whi le retaining your own serse of identity. a circie should be drawn around you to protect you during an operation as well as to symbolically remirad y

on this is the way of the heart. sincere devotion to a deity, calling on the divine narre, mantras, japa, and filling your mirad with the known divine qualities and attributes will, in time, bring about a confrontation with that deity. this is the safest method, but also the slowest. study crowley's liber astarte for details of this method. this method is the western equivalent of bhakti yoga. 2. ceremony this is the way of the mirad. it is the most direct method involving a straightforward invoking of the desired deity. the signposts presented inenochian magic and in this manual can be used to create the invoking ritual details are provided in enochian magic. the ritual should be such as to enduce a degree of samadhi or singlepointed concentration. 3. drama this method is the way of the c

r most invocations. it can be used effectively for the egyptian gods and goddesses of the lesser watchtower squares.in 85 this method you assume the appropriate god-form (i.e, let your 13ody of light take on the liken'ss of the god) and then enact well-known incidents that involve the desired deity while assuming the role of that deity. 86 elements of an invocation every magician must compose his ceremony in such a manner as to produce a dramatic clima at the moment when the excitement becomes ungovernable, when the whole conscious being of the magician undergoes a spirituai spasm, at that moment must he utter that supreme aduration. aleister crowley, magick in theory and practice the objective of an invocation is for you to identify yourselftemporarilywith the deity. the only magical inst

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

. 1168 sicknesses. fully swatlied up. if the part coalesced and soldered together^ as usually fell out where the feat was performed with any adroitness at all, the party was cured; but where the cleft continued to gape, the operation, it was supposed, would prove ineffectual. we have several persons now living in the village, who in their childhood were supposed to be healed by this superstitious ceremony, derived down perhaps from our saxon ancestors, who practised it before their conversion to christianity. at the south corner of the area near the church, there stood about twenty years ago a very old grotesque hollow pollard-ash, which for ages had been looked on with no small veneration as a shreiu-asji. now a shrew-ash is an ash whose twigs or branches, when gently applied to the limhs

d the city also, kpio(f)6po" virgins were sacrificed to stay the ravages of pestilence. pliny 26, 9 [60] says a maiden can cure boils (panes) by laying verbascum on them: experti afermavere plurimum referre, si virgo imponat nuda, jejuna jejuuo, et manu supina tangens dicat' negat apollo pestem jiosse crescere, cui nuda virgo restinguat' atque retrorsa manu ter dicat, totiesque despuant ambo. the ceremony was transferred from the heavy scourge to lighter ones: the disrobing of the maiden was required for allaying drought (p. 593-4, and in many other cases (see suppl. that angel of death, means death himself, who comes to gather his own. a lombard legend speaks of two angels, a good and a bad, who traverse the land 'pari etiam modo haec pestilentia ticinum quoque depopulata est, ita ut cunc

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

tioa-ei^wvl ittttovs ol apyeloi, icekoo-jjievovs &gt;%d\ivols. horace, od. 3, 13: fons bandusiae, non sine floribus eras donaberis haedo (see suppl. it is pretty well known, that even before the introduction of christianity or christian baptism, the heathen norsemen had a hallowing of new-born infants by means of water; they called this vatni ausa, sprinkling with water. very likely the same ceremony was practised by all other teutons, and they may have ascribed a peculiar virtue to the water used in it, as christians do to baptismal water (superst. swed. 116. after a christening, the esthonians will bribe the clerk to let them have the water, and then splash it up against the walls, to secure honours and dignities for the child (superst. m, 47. it was a practice widely prevalent to t

h infallibly procured rainwater/ and in a measure compelled the gods to grant it. a little girl, completely undressed and led outside the town, had to dig up henbane (bilsenkraut, ohg. pilisa, hyoscyamus) with the little finger of her right hand, and tie it to the little toe of her right foot; she was then solemnly conducted by the other maidens to the nearest river, and splashed with water. this ceremony, reported by burchard of worms (sup. c, 20p) and therefore perhaps still in use on the ehine or in hesse in the llth cent, comes to us with the more weight, as, with characteristic differences which put all direct borrowing out of the question, it is still in force among servians and mod. greeks. vuk, under the word dodole/ describes the servian custom. a girl, called the. dodola, is stri

feel sure there is still fire somewhere in the village, and that the element refuses to reveal itself through friction: then follows a strict searching of houses, any fire they may light upon is extinguished, and the master of the house rebuked or chastised. but that the wildfire should be evoked by friction is indispensable, it cannot be struck out of flint and steel. some localities perform the ceremony, not yearly as a preventive of murrain, but only upon its actually breaking out. accurate as these accounts are, a few minor details have escaped them, whose observance is seen to in some districts at least. thus, in the halberstadt country the ropes of the wooden roller are pulled by tivo chaste l&gt;oys? need fires have remained in use longer and more commonly in north germany,3 yet

tance as well as the priest s. eaeth. 643 puram hcrbam tollere/ as the hel. 73, 7 has hrencurni, an ohg. gloss rewcwrwe:=frumenti, mhg. f daz reine gras, lw. 6446, and grass and der melm/ dust, are coupled together, wh. 24, 28. the purport of the law is, that earth or dust must be taken up from the four corners of the field, and thrown with the hand over the nearest kinsman. it was a solemn legal ceremony of heathen times, which the christian capitulars abolished. against my interpretation, however, leo has now set up a celtic one (cruinneach collectus, criadh terra, 1 and i cannot deny the weight of his arguments, though the german etymology evidently has a stronger claim to a term incorporated in the text itself than in the case of glosses [because the latin text must be based on a frank

beatissimus barbatus securim accipiens et ad votum pergens, suis manibus nefandam arborem, in qua per tot temporis spatia langobardi exitiale sacrilegium perficiebant, defossa humo a radicibus incidit, ac desuper terrae congeriem fecit, ut nee indicium ex ea quis postea valuerit reperire* this part about felling the tree has an air of swagger and improbability; but the description of the heathen ceremony may be true to the life. i have pointed out, p. 174, that the ossetes and circassians hung up the hides of animals on poles in honour of divine beings, that the goths of jornandes truncis suspendebant exuvias to mars (p. 77 note, that as a general thing animals were hung on sacrificial trees (pp. 75-9; most likely this tree also was sacred to some god through sacrifices, i.e. votive offer

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

te may be held at sundown, if desired. this fete may be held either outdoors or indoors at the discretion of the lodge officers. special ceremonies funeral service for details pertaining to this service, see "funeral service" in the rosicrucian dictionary. naming ritual (the rosicrucian appellation rite) for details with respect to this ritual, see "naming" in the rosicrucian dictionary. marriage ceremony for details with respect to this ceremony, see "marriage ceremony" in the rosicrucian dictionary [26] some of the official seals of the a.m.o.r.c. 1. general symbol of the order in the world 2. the great seal of the supreme council 3. the seal and sign of the supreme treasurer 4. the seal of the founder 5. original emblem worn by the fratres and sorores 6. the rosae crucis (official) 7. t

ddressed as: worthy grand master. during all convocations he shall be saluted as hereinafter explained (see salutations, and in all ways shown that respect, consideration, and honor due his noble, unselfish, and ritualistic position. in subordinate lodges the master shall be addressed as: the worthy master. he shall be saluted and respected in the same manner as a grand master, as far as form and ceremony are concerned, although amenable to the grand master of his jurisdiction and its grand council. the matre the mother of each lodge holds therein a position akin to that of the master. her station is in the west, where the sun retires in glory, and life closes its material activities and finds sweet repose. she is mother in a material and spiritual sense to the children of each lodge (the

fficer or mem [37] ber of the order. a visiting colombe should be seated at the left side of the vestal stand. the colombe of each lodge represents "light, life, and love" also the conscience of each frater and soror of the lodge. in all convocations, ceremonies, lectures, council hearings, or discussions, she should have ritualistic precedence over all others, excepting the master, in any act of ceremony or rite "when colombe speaks, all shall be silent" says an old law of the temple; for from the mouth of a child comes wisdom, and from the bosom of conscience comes truth. colombes must be less than 14 years of age, when appointed to office, and not younger than 10 years of age. each must serve until 16 years of age, during which time she must retain her virtue (remaining unmarried. each

le; for from the mouth of a child comes wisdom, and from the bosom of conscience comes truth. colombes must be less than 14 years of age, when appointed to office, and not younger than 10 years of age. each must serve until 16 years of age, during which time she must retain her virtue (remaining unmarried. each is retired with honor on her 16th birthday, when a successor is installed with fitting ceremony. colombes are, in fact, symbolic of conscience during their term of office. they shall be installed and attend regular convocations [38 [39] the sign of the cross reference has been made many times in the preceding pages to the sign of the cross. an explanation of this term and sign is necessary. briefly written, in ancient manuscript and in official papers, the term is expressed or indic

personal opinion. other grand lodges of amorc, as those of france and brazil, issue the monographs in the language of their own countries. once a week during most of the year, in the supreme temple of [42] the supreme grand lodge at rosicrucian park, san jose, california, there is an assembly for all members living in the vicinity of rosicrucian park or who may be visiting or passing through. the ceremony on that occasion is of a mystical nature, with an inspiring ritual; and members in good standing of any degree may attend. the teachings are modified or added to from time to time, according to new findings here or abroad. such changes or additions will be sent to each grand lodge, to be given to the members. there is no particular advantage in attending lectures at the grand lodge in pre

HAMIL THE ROSICRUCIAN SEER

human.ifthey were they had attained powers that man ought not to possess, for they did things that, callous as i was, and so well acquainted with sights earthly and ghostly, made me tremble with fear, and to believe that they. had the working of the universe. at that place my book was completed. i sought the same powers that they possess. i learned nearly every form that they went through, every ceremony that was used at their meetings 'i returned, i knew. notwhy-impelledperhapsbyspirits, careless of my temporalsafety-tothe town that i had fled from.itwas at the timeofthe inquisition. with my magic secrets and my talismans of powers, some harmless and others involving destruction, i performed many marvels before persons, who gave me up to its'justice"'i should have been more careful, for

HANDBOOK OF EGYPTIAN MYTHOLOGY

it is a remarkable testament to the longevity of egyptian culture that educated people living in this period could read and appreciate texts composed over 2,000 years earlier. 24. see kurt sethe, dramatische texte zu alt gyptischen mysterienspielen (leipzig, 1928. egyptologists have been unable to agree on the nature of the rituals recorded in this text. they have been interpreted as a coronation ceremony, or as part of the sed festival at which a king s power was renewed by the gods, or a royal funeral. 25. for a persuasive interpretation of the religious symbolism of middle kingdom tomb decoration, see janice kamrin, the cosmos of khnumhotep ii at beni hasan (london and new york, 1999. introduction 49 26. for a translation and study of the book of two ways, see leonard h. lesko, the anci

hat needed to happen over and over again. the inauguration of a king, which ideally took place at new year, reenacted the creation of the world and the reign of the sun god as well as the establishment of the living horus on the throne of his father.48 each year of a king s reign was seen as mirroring the great cycle of the creation, decay, and renewal of the cosmos. an annual renewal of kingship ceremony at thebes seems to have involved a reenactment of a vital stage in the process of creation: the union between the creator and the hand goddess.49 after thirty years, the length of a generation, the king had to undergo a much more elaborate renewal process to identify himself once again with the life-giving youthful forms of the creator and the sun god.50 the last month of the year was fea

e chief guardian of the mummy of osiris and a supporter of isis and her son, horus. anubis came to be regarded as a son of osiris, but the darker side of his character was remembered in the epithet the one who eats his father. anubis s title, master of secrets, chiefly referred to the gruesome secrets of the embalming tent. he was particularly associated with the bandaging of mummies and with the ceremony known as the opening of the mouth ritual. this was performed to give the mummy back the senses it had enjoyed in life. 104 handbook of egyptian mythology figure 21. anubis (far left, the sons of horus, and other deities defeat and imprison seth. in this page from papyrus jumilhac, seth (far right) is shown upsidedown below the throne of osiris (art resource) in the book of the dead, anubi

been a pillar made from reeds or sheaves of corn, but in time it came to be thought of as the backbone of the murdered god osiris. the djed was sometimes personified as a separate god known as the august djed. deities, themes, and concepts 127 some early uses of the djed symbol imply that it could be thought of as a pillar holding the sky above the earth. once a year the reigning king joined in a ceremony at memphis to raise a tall djed column by pulling on ropes. ptah, the chief god of memphis, carried a scepter that combines the djed with an ankh, the symbol of life. life, stability, and power were the three qualities that gods traditionally bestowed on kings. raising the djed column was also part of the heb sed (jubilee festival) through which an aging king s powers were renewed. on som

said to be appalled by nut s habit of eating her children. he is rebuked by the sun god, who explains that nut s behavior is a necessary part of the cycle of death and rebirth. geb himself was said to swallow up the dead, and he was in charge of the dangerous snakes who lived under the earth. like other chthonic deities, geb could be a terrifying god, responsible for destructive earthquakes. the ceremony of hacking the ground was said to honor geb but may in origin have been a rite to subdue the dangerous earth god. a myth found only in an inscription of the fourth century bce tells how geb violently rebelled against his parents. he seized the throne from shu and forced tefnut to be his queen. geb assumed most of the divine regalia of ra but was bitten by the fiery serpent who guarded the

HEAVEN HELL

ts of the land were prosperous or otherwise. similarly also, when the community was suffering from the evil effects of a long period of civil wars, and business was at a standstill, and farmers were unable to carry on the usual agricultural operations on which both the government and the priesthood ultimately depended for support, it was impossible for men to bury their dead with all the pomp and ceremony which were the characteristics of funerals in times of peace and prosperity. the innate conservatism of the egyptians made them cling to their ancient beliefs during this period of stress, but p. 7 no important pyramids were built, and very few private funeral chapels were maintained at expensive rates, and the souls of the dead were committed to such protection as could be obtained by th

HELENA BLAVATSKY NIGHTMARE TALES

ing alone after my own fashion, but with the difference that while he was apedestrian, i dominated the road from the eminence of a throne of dry hay in a jolting waggon. i discoveredhim one fine morning slumbering in a wilderness of shrubs and flowers, and had nearly passed over him,absorbed as i was in the contemplation of the surrounding glorious scenery. the acquaintance was soonmade, no great ceremony of mutual introduction being needed. i had heard his name mentioned in circlesinterested in mesmerism, and knew him to be a powerful adept of the school of dupotet "i have found" he remarked, in the course of the conversation after i had made him share my seat of hay,"one of the most wonderful subjects in this lovely thebaide. i have an appointment to-night with the family.they are seekin

iled, every morning while performing his puja to the lesser gods "alas! what avails it to be thegreatest king on earth when god denies me an heir of my blood. when i am dead and placed on the funeralpyre, who will fulfil the pious duties of a son, and shatter my lifeless skull to liberate my soul from its earthlytrammels? what strange hand will at the full moon-tide place the rice of the shraddha ceremony to doreverence to my shade? will not the very birds of death [rooks and ravens] themselves turn from the funeralfeast? for, surely, my shade earthbound in its great despair will not permit them to partake of it* the shradda is a ceremony observed by the nearest relatives of the deceased for the ninedays following the death. once upon a time it was a magical ceremony. now, however, inaddit

did not touch the food, it was a proofthat the pisacha or bhut (shade) is present and is preventing them. undoubtedly the shraddais a superstition, but certainly not more so than novenas or masses for the dead. the king was thus bewailing, when his family priest inspired him with the idea of making a vow. if godshould send him two or more sons, he would promise god to sacrifice to him at a public ceremony the eldestborn when he should have attained the age of puberty. attracted by this promise of a burnt-offering of flesh- a savory odour very agreeable to the great gods--varuna accepted the promise of the king, and the happy ambarisha had a son, followed by several others.the eldest son, the heir to the throne for the time being, was called rohita (the red) and was surnameddevarata- which

the heart of his well-beloved son, when the boy beganto chant the sacred verses. there was again a moment of hesitation and supreme grief, and as the boy finishedhis mantram, the aged rishi plunged his knife into the breast of sunahsepha. but, oh! the miracle of it! at that very moment indra, the god of the blue vault (the universe) issued fromthe heavens and descended right into the midst of the ceremony. enveloping the pyre and the victim in a thickblue mist, he loosed the ropes which held the youth captive. it seemed as if a corner of the azure heavens hadlowered itself over the spot, illuminating the whole country and colouring with a golden blue the wholescene. filled with terror, the crowd, and even the rishi himself, fell on their faces, half dead with fear. when they came to themse

inst the process itself. even in the midst of my never-ceasing mentalagony, i could not help smiling at the ridiculous nature of the operation i was willingly submitting to.nevertheless i silently bowed consent. iii- psychic magicthe old yamabooshi lost no time. he looked at the setting sun, and finding, probably, the lordten-dzio-dai-dzio (the spirit who darts his rays) propitious for the coming ceremony, he speedily drewout a little bundle. it contained a small lacquered box, a piece of vegetable paper, made from the bark of themulberry tree, and a pen, with which he traced upon the paper a few sentences in the naiden character- apeculiar style of written language used only for religious and mystical purposes. having finished, heexhibited from under his clothes a small round mirror of st

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ly collapsed without the average member of the craft knowing that the thing had ever existed('fringe masonry in england, 1870-85, aqc, vol. 85, 1972. nevertheless, it recruited a few freemasons without much sense of discrimination during the period 187i -80. after the latter date it fell into the hands of john yarker, a major collector of pseudo-masonic 'nonsenses, who ingeniously amalgamated its ceremony of perfection with the ritual of a recent novely called the order of light. the latter had been launched without any audible beating of drums by maurice vidal portman in 1882. it had the same echoes ofhinduism as the sat b'hai, but with a qabalistic top-dressing. ayton was among the first to be admitted to its 'secrets. in what may be the holograph draft for a 20 1 thealchemist of the gol

ling and capable of undergoing all further exams, but mathers said, as i knew so much it was not necessary for me to go thro' the formality of exams, and i was admitted to 5= 6, s[apere] a[ude] officiating. in consequence, i suppose, of this irregularity, some of the mss were not sent to me, as they ought to have been, but i have the [illegible] of enoch, the clavis tabularum enochi, consecration ceremony [illegible] chameleonis, parts of ritual z &c. from my possessing these, it is evident that i was entitled to the whole of them, but, thro' some inadvertence they were not sent to me. i feel sure s.a [westcott] would have ordered them to be sent to me, if i had asked for them, but i went off on another track [i.e, alchemy] which is a legitimate part of rosicrucianism, the chemical [i.e, a

HP LOVECRAFT A DARK LORE

ed curwen marriage must have been painful indeed; but of these we have no record. certain it is that her engagement to young ezra weeden, second mate of the crawford packet enterprise, was dutifully broken off, and that her union with joseph curwen took place on the seventh of march, 1763, in the baptist church, in the presence of the most distinguished assemblages which the town could boast; the ceremony being performed by the younger samuel winsor. the gazette mentioned the event very briefly. and in most surviving copies the item in question seems to be cut or torn out. ward found a single intact copy after much search in the archives of a private collector of note, observing with amusement the meaningless urbanity of the language 'monday evening last, mr. joseph curwen, of this town, m

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

red and alien-souled men have blasted through titan walls betwixt the world and the outside absolute. here, he felt, and on this day of the year, he could carry out with success the message he had deciphered months before from the arabesques of that tarnished and incredibly ancient silver key. he knew now how it must be rotated, and how it must be held up to the setting sun, and what syllables of ceremony must be intoned into the void at the ninth and last turning. in a spot as close to a dark polarity and induced gate as this, it could not fail in its primary functions certainly, he would rest that night in the lost boyhood for which he had never ceased to mourn. he got out of the car with the key in his pocket, walking up-hill deeper and deeper into the shadowy core of that brooding, hau

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

e, what you want on your list is going to come to you; tell yourself that aloud, repeatedly. light a candle: you can trust that because it is something outside of yourself, and it is easier to have confidence in things that are concrete. if you repeat the process regularly, you will advance to the point where a lighted match in a restaurant will reinforce you with all the power of the candlelight ceremony in your home. and pretty soon just visualizing the tiny tip of the candle flame in your mind will have you feeling that you are on the road to success. everybody has heard of single-minded people, strong-minded people, the one-track mind type, the kind of driving mentality that gets what it wants. this is the same kind of person you are teaching yourself to be. but this isn't something th

INITIATION INTO HERMETICS

anted to animate it with your vital power. blow your breath on it as if you wanted to resuscitate the lifeless figure. give your developing elementary the name you have destined to it and speak this name several times into the figure. religiously inclined magicians even baptize the figure in a way similar to the christening of a newborn child, and give the name to the figure while performing this ceremony. this of course is a matter of opinion of any magician and not absolutely necessary. in any case, ascertain for yourself in this experiment that in this figure you possess a perfect body appropriate to your elementary. after your doll has got its name, fill your whole body with the earth element and project it through your hands or the solar plexus outwards and fill the figure with this e

ISIS UNVEILED

t jesus; they had covered his legs with a pair of dirty, scouop-edged pantaloons. an english traveler having presented the 'mediatrix' with a green silk parasol, the grateful population of the amtadini, accompanied by the village-priest, went in procession to the spot. they managed to stick the sunshade, opened, between the infant's back and the arm of the virgin which embraced him. the scene and ceremony were both solemn and highly refreshing to our religious feelings. for there stood the image of the goddess in its niche, surrounded with a row of ever-burning lamps, the flames of which, flickering in the breeze, infect god's pure air with an offensive smell of olive oil. the mother and son truly represent the two most conspicuous idols of monoiheittic christianity! for a companion to the

tomb ought not to have omitted a bas-relief of the famous hone which was burnt for sorcery and witchcraft. granger tdls the story, describing it as having occurred in his time. the poor animal "had been taught to tell the spots upon cards, and the hour of the day by the watch. horse and owner were both indicted by the sacred oflice fdevil, and both were burned, with a great ceremony of auto-da-fi at lisbon in 1601, as wizards^ this immortal institution of christianity did not remain without its dante to sing its praise "macedo, a portuguese jesuit" says the author of demonologia "has discovered the ori^ of the inquisition in the terres- trial paradise, and presumes to allege that god was the first who began the functions of an inquisitor over cain and the workmen of

om alchemy its most profound secrets. the authentic documents pertaining to the great trial of the mar- chale d'ancre, during the regency of marie de m^dicis, disclose that the unfortunate woman perished through the fault of the priests with whom, like a true italian, she surroimdedhersdf. she was accused by the people of paris of sorcery, because it had been asserted that she had used, after the ceremony of exorcism, newly-killed white cocks. believing herself constantly bewitched, and being in very delicate health, the marfoihale had the ceremony of exorcism publicly appued to herself in the church of the augustines; as to the birds, she used them as an application to the forehead on account of dreadful pains in the head, and had been ad- vised to do so by montalto, the jew physician of

the sole purpose of blessing these relics and authenticating them. the superior (tf the neighboring convent and the mother-abbess of a nunnery both saw the same viaon, with a re-enforcement of several saints and martyrs; they prophesied and "felt the holy ghost" ascending from the box of relics and over- shadowing the prince. a demoniac provided for the purpose by the clergy was exorcized in full ceremony, and upon being touched by the box immediately recovered, and rendered thanks on the spot to the pope and the holy ghost. after the ceremony was over the guardian of the treasury in which the relics were kept, threw himself at the feet of the prince, and confessed that on their way back from rome he had lost the box of reucs. dreading the wrath of his master, he had procured a similar box

sual polyglot gift which accompanies the descent of the holy ghost. how then? st. john the baptist, who is called the "precursor" that "the prophecy mi^t be fulfilled" the great prophet and martyr, whose words ought to have had such an importance in the eyes of his disciples, announces the "holy ghost" to his listeners; causes crowds to as- send le on the shores of the jordan, where, at the great ceremony of christ's baptism, the promised "holy ghost" appears within the opened heavens, and the multitude bears the voice, and yet there are disciples of st. john who have "never so much as heard whether there be any holy ghost! veri^ the disciples who wrote the codex nazaraeus were right. only it is not jesus himself, but those who came after him, and who concocted the bstle to suit themselves

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

e mythic and mimetic art of the gnostics is nowhere more admirably or more successfully displayed than in their hieroglyphs and pictured formula. even in the blazonry and in the collars and badges of chivalry (which seems so remote from them, we find these ophite hints. the heathen temples and the modern ritualistic churches alike abound in unconscious 202 the rosicrucians. gnostic emblems. state ceremony harbours them; they mix with the insignia of all the orders of knighthood; and they show in all the heraldic and masonic marks, figures, and patterns, both of ancient and of modern times. the religion of the rosicrucians is also concealed, and unconsciously carried forward, perpetuated, and ignorantly fostered, by the very persons and classes who form, contrive, and wear decorations with

this is prakriti of one nature with br hm illusion, eternal, as the soul so is its active energy, as the faculty of burning is in fire. the sacti system bears a striking affinity with epicureanism. it teaches materialism, and the atomic system of the confluence of chance. compare the ananda tantram, c. xvii. with lucretius, lib. iii. according to the immediate object of worship is the particular ceremony, but all the forms (lighter or heavier) require the use of some or all of the five makaras: mansa, matsya* prakriti is inherent maya, because she beguiles all things. as. res. xvii. on the base of minerva's statue at sais, whom the egyptians regarded to be the same as isis, a goddess who bears so striking an analogy to the hind prakriti or nature, there was this inscription, i am everythi

ras and gesticulations. the circle, or vacant enchanted space, must be rendered pure by repeated incantations and rites; being finally baptized with wine by the peculiar mantra. the sacti is now sublimised or apotheosised; but if not previously initiated, she is to be farther made an adept by the communication of the radical mantra or last charm whispered thrice in her ear, when the object of the ceremony is complete. the finale to this solemnity is what might be concluded as likely, but strange to say accompanied throughout by muntras and forms of meditation and of devotion incomprehensibly foreign to the scene. in other aspects this presentation of the yogini is a sacrifice and the whole meaning of the rites is sacrificial-rites performed before an altar and implying superstition undoubt

of the saivas and sactas consist of three horizontal cabalistic ark and its contents. 351 are made of meat and wine, which are then distributed amongst the assistants. here follows the chanting of the muntrus, and sacred texts, and the performance of the mudra, or gesticulations with the fingers. the whole service terminates with orgies amongst the votaries of a very licentious description. this ceremony is entitled the sri chakra, or purnabisheka, the ring or full initiation. this method of adoring the sacti is unquestionably acknowledged by the texts regarded by the vanis as authorities for the excesses practised. wilson, on hin. sects, vol. xvii, as. res. ward, on the vaisnavas, p. 309. in gregory's works( gregory's notes and observations upon several difficult passages in scripture vo

K AMBER THE BASICS OF MAGICK

to develop clairvoyance. j.h. brennan, astral doorways. piero ferrucci, what we may be. kilner, the human aura. swami panchadasi, the human aura. a.e. powell, the etheric double. harold sherman, how to make esp work for you* magick 7- basic ritual* it may be said that ritual is the very heart of magick. for it is through ritual that we acheive our magical results. ritual is a magical procedure or ceremony we perform in order to change the environment. usually we think of ritual as bearing on active magick, although certainly, it can also affect passive magick. most often the change achieved is subjective and in the physical world. outsiders may put them down to coincidence, but the effects are very real. magical goals for a ritual should not be taken lightly. the successful practice of mag

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

KNOWLEDGE LECTURE ONE

the column shines the six-rayed star. 19-24. repeat 1 through 6, the qabalistic cross. for banishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagram viii. the uses of the pentagram ritual opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign

nds that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says "pass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each judge in turn that he is innocent of that form of sin over which he judges. then he invokes the judges to do him justice, and afterwards describes how he had washed in the washing place of the south, and rested in the north, in the place called "son of the deliverers" and he becomes the dweller under the olive tr

LAITMAN M THE KABBALAH EXPERIENCE

or his own personal benefit. but the creator reveals everything- past, present and future- only to the extent that man will stop needing that knowledge and go with faith above reason. this means that man rejects his personal reasoning and chooses to cleave to the reason of the superior, the creator. t h e k a b b a l a h e x p e r i e n c e 294 p l e a s u r e h u n t q: the japanese have the tea ceremony, which is meticulously studied in various religious schools, and is very similar to baal ha- sulam s story, the dining table. how do you relate to it? a: i personally do not know the tea ceremony. the creator created the desire to enjoy. a spark of light falls into that desire and revives it. the spark also awakens in it the yearning to be filled with the entire light, not just a small po

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

lties with which we are all familiar, and to develop it is to make oneself sensitive to vibrations more rapid than those to which our physical senses are normally trained to respond(*op. cit, pp. 9, 10) it is by the use of those perfectly natural but super-normal faculties that much of the information given in this book has been obtained. anyone who, having developed such sight, watches a masonic ceremony, will see that a very great deal more is being done than is expressed in the mere words of the ritual, beautiful and dignified as they often are. of course, i fully understand that all this may well seem fantastically impossible to those who have not studied the subject at first-hand; i can but affirm that this is a clear and definite reality to me, and that by long and careful research

n. the celestial canopy. the altar. pedestals and columns. orders of architecture. meaning of the three columns. the pillars of the porchway. chapter iii the fittings of the lodge the ornaments. the mosaic pavement. the indented border. the blazing star. the furniture. the movable jewels. the immovable jewels. chapter iv preliminary ceremonies the co-masonic ritual. the procession. the apron. the ceremony of censing. lighting the candles. chapter v the opening of the lodge the brethren assist. tyling the lodge. the e.a. s. n. the officers. the duties. the opening. the e.a. k c s. chapter vi initiation the candidate. divisions of the ceremony. preparation of the candidate. the inner preparation. the three symbolical journeys. the o c. the e c. i l c s. the s c and p c examination and invest

er viii the third degree the opening of the lodge. the c c the preparation. the internal preparation. entering the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the raising of humanity. fire, sun and moon. the villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osi

how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the pledge and the blessing. the ceremony of the holy angels. the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of the angels. the ceremony in the temple. the effect of the festival. chapter xi (chapter x in first edition) closing the lodge the greetings. preparation for closing. the closing. plates 0. the masonic temple (coloured) i. an egyptian apron (coloured) ii (a) an egypt

d see where the defect lay, and so could keep his lodge strictly up to the mark. thus these lodges also shared in the same great work of force-distribution, though on a smaller scale than the three grand lodges which were specially entrusted with that task. 74. without some purpose such as this our great masonic effort seems unintelligible. we have in nearly all masonic lodges a beautiful opening ceremony, full of deep symbolical meaning, and when understood it is seen to be no mere form, but a wonderfully effective formula, calling to our aid various entities, and preparing the way for the performance of a very definite service to mankind. yet, having opened our lodge and made all these preparations, we proceed at once to close down, unless we have a candidate to initiate or pass or raise

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

seating of the principal officers in a craft lodge, for instance, differs in english and continental masonry. english masonry follows the old egyptian method of arranging them, while continental masonry follows the chaldaean plan and seats them in an isosceles triangle. 48. the powers of the succession of i.m.s in these two systems are in essence the same, but since in the continental lodges the ceremony of installation is reduced to the merest vestige, only the minimum of power necessary for the actual transmission of the degrees is conferred, and very much less is done for the r.w.m. than under the english plan. but this is a question of imperfection of form rather than of absence of power. the spiritual powers behind masonry work through the different forms according to the value of th

ee the light in everyone, however thickly veiled, pressed down, and shut away. all the rest is not; but the light is. the light is the life of men. to every man- though there are glorious ceremonies, though there are many duties for the priest to do, and many ways in which he should help men- that light is nearer than aught else, within his very heart. for every man the reality is nearer than any ceremony, for he has only to turn inwards, and then will he see the light. that is the object of every ceremony, and ceremonies should not be done away with, for i come not to destroy but to fulfil. when a man knows, he goes beyond the ceremony, he goes to osiris, he goes to the light, the light amen-ra, from which all came forth, to which all shall return. 57. osiris is in the heavens, but osiris

them angels of their orders, who will act as their representatives at each lodge meeting. the tradition of these four passed down to the mediaeval operative craftsmen and became mingled with that of the four crowned martyrs who are the patron-saints of the craft. 97. let me warn my brn. who may be called upon to act as consecrating officers to see that it is corn which is supplied to them for the ceremony- wheat, and not maize. once, through an oversight, maize (which in america is called indian corn) was given to me on such an occasion, and as there was no time to send for wheat i used what was offered. the result was unanticipated, for there came a cloud of nature-spirits of a totally different type, who knew nothing whatever of the work expected of them, and were entirely unsuited for i

t which was symbolized in the ritual. 109. the degrees of the mysteries 110. the mysteries of egypt were, as ever, divided into two main sections, the lesser and the greater. the lesser mysteries are typified to some extent by what we now know as the first degree of craft masonry, while the greater mysteries were analogous to what we now call the second and third degrees. beyond these there was a ceremony corresponding to the degree of i.m, in which the succession of powers was guarded and transmitted from age to age; and still further in reserve there were the yet greater spiritual powers that are indicated, and even given to some extent, in the higher degrees of the ancient and accepted scottish rite. behind the whole system of masonic initiation was (and is) the white lodge itself, conf

and even given to some extent, in the higher degrees of the ancient and accepted scottish rite. behind the whole system of masonic initiation was (and is) the white lodge itself, conferring the five great initiations which lead to human perfection and full union with god. 111. the mysteries of isis 112. in the lesser mysteries the initiate was taught what lies on the other side of death, and the ceremony of initiation was a symbolical map of that intermediate world which is sometimes called the astral plane. probably apuleius refers to this degree when he describes the mysteries of isis as celebrated in greece during the second century a. d, although he wrote at a time when they had fallen into considerable decay. after mentioning various purifications through which he passed, he goes on

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

atanic bible, for instance, c 37 cornish witch cait sidhe invoking the goat spirit (puck/pan, 1975 38 cathars anton lavey lists candles among the devices used in a satanic ritual. inverting traditional symbolism, lavey stipulates that all of one s ritual candles should be black except for one white candle, which is to be reserved for cursing rituals. no other light source is to be used during the ceremony: the candles used in satanic ritual represent the light of lucifer the bearer of light, enlightenment, the living flame, burning desire, and the flames of the pit. black candles are used for power and success for the participants of the ritual, and are used to consume the parchments on which blessings requested by the ritual participants are written. the white candle is used for destructi

from one realm to the other. thus cerberus allowed only the dead to pass into hades, and he prevented the departed from returning to the realm of the living. see also hades for further reading: grant,michael, and john hazel. who s who in classical mythology. new york: oxford university press, 1993. tripp, edward. the meridian handbook of classical mythology. new york: new american library, 1970. ceremony 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

rch. sex and selfpreservation are considered the strongest instincts, and thus natural behaviors of the human animal (the church advocates sexual activity only among consenting adults) three principal holidays are celebrated by the church: first and highest is the individual s own birthday; walpurgisnacht, celebrated on april 30th, is the traditional anton lavey and an assistant conduct a satanic ceremony, 22 march 1970 (bettmann/corbis) church of satanic brotherhood 51 witches sabbath, and marks the founding night of the organization; and halloween, is also a night that, according to legend, is a time when dark forces are unleashed. rituals are regarded as psychodramas and as magical acts focusing upon psychokinetic force. le messe noir, the text used for the traditional black mass ritual

ary) 58 curses destruction; drawings, paintings, etc. the creation of a vivid literary description of your victim s ultimate end; a detailed soliloquy directed at the intended victim, describing his torments and annihilation. mutilation, injury, infliction of pain or illness by proxy using any other means or devices desired. intense, calculated hatred and disdain should accompany this step of the ceremony, and no attempt should be made to stop this step until the expended energy results in a state of relative exhaustion on the part of the magician. as developed by anton lavey, cursing became one of the principal magical acts of modern satanism. it occupies a prominent place in his satanic bible. lavey recommended coming together for ritual cursings as a way of forming bonds within a satani

part of myself! i live as the beasts of the field, rejoicing in the fleshly life! i favor the just and curse the rotten! by all the gods of the pit, i command that these things of which i speak shall come to pass! come forth and answer to your names by manifesting my desires! the invocation then continues with a long list of names that have been applied to the prince of darkness. the core of the ceremony which in the laveyan system is typically a lust, compassion, or destruction ritual immediately follows this invocation. see also curses; anton lavey;magic and magical groups for further reading: green,marian. the elements of ritual magic. longmead: shaftesbury, dorset, uk: element, 1990. lavey, anton szandor. the satanic bible. new york: avon, 1969. the exorcist the exorcist (originally r

LIBER O

the atmosphere; success in "invoking" by a "feeling of holiness. it is unfortunate that these terms are so vague. but at least make sure of this; that any imaginary figure or being shall instantly obey the will of the student, when he uses the appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the "preliminary invocation" in the goetia as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a matter, and its grades so delicately shaded, that it must be left to the good sense of the student to decide whether or not he should be satisfied with his re

LIBER 141

y being full of meat and wine is more apt for the preparation, as it is said "sine cereri et baccho venus friget" while for the consummation the body should be empty of all gross nutriment, so that the elixir may be sucked up eagerly, and, running nobly into every part, revivify the whole. it will in our opinion be best if a full meal be taken not less than three hours before the beginning of the ceremony, and after that no food, although stimulants whether of wine or subtler agents may be continued, so as to raise the body from excitement to excitement, and thus fit it for the proper exaltation suitable to the work. but in all this men may differ, and there is no rule but what may be engraven upon her tracing-board by the burin of experience. vi of operations of this art, whether they sho

LIBER ALEPH

y life, love being strong, taketh no heed of others, and some after interference bringeth misfortune. now then shell we therefore cast out love, or accept impurity herein? god forbid. and for this cause see thou well to it hat in thy kingdom there be no interference there with, nor hindrance from any. for it is perfect in itself. m the book of wisdom or folly 113 dq de ceremonio equinocti (of the ceremony of the equinox) y son, our father in heaven hath passed into the sign of he ram. i have performed the rite of union with him according to the ancient manner, and i know the word that shall rule the semester. also it is given unto my spirit to write unto thee concerning the virtue of this rite, and many another of antiquity. and it is this, that our forefathers made of these ceremonies an

LIBER ASTARTE

sixth, a conjuration, as of a friend with his friend. seventh, a madrigal, as of a lover to his mistress. and mark well that the first should be of awe, the second of fealty, the third of dependence, the fourth of adoration, the fifth of confidence, the sixth of comradeship, the seventh of passion.1 7. further concerning the ceremonies. let then this invocation be the principal part of an ordered ceremony. and in 1 [compare the varies stages of devotion described by vivekananda in his bhakti-yoga, chapter .human representations of the divine ideal of love. t.s] svb figvra clxxv 3 this ceremony let the philosophus in no wise neglect the service of a menial. let him sweep and garnish the place, sprinkling it with water or with wine as is appropriate to the particular deity, and consecrating

s is appropriate to the particular deity, and consecrating it with oil, and with such ritual as may seem him best. and let all be done with intensity and minuteness. 8. concerning the period of devotion, and the hours thereof. let a fixed period be set for the worship; and it is said that the least time is nine days by seven, and the greatest seven years by nine. and concerning the hours, let the ceremony be performed every day thrice, or at least once, and let the sleep of the philosophus be broken for some purpose of devotion at least once in every night. now to some it may seem best to appoint fixed hours for the ceremony, to others it may seem that the ceremony should be performed as the spirit moves them so to do: for this there is no rule. 9. concering the robes and the instruments

oncerning his time, if it be short. let him labour mentally upon his invocation, concentrating it, and let him perform this invocation in his heart whenever he hath the leisure. and let him seize eagerly upon every opportunity for this. 17. continuation. third, even if he have leisure and preparation, let him seek ever to bring inward the symbols, so that even in his well-ordered shrine the whole ceremony revolve inwardly in his heart, that is to say in the themple of his body, of which the outer temple is but an image. for in the brain is the shrine, and there is no image therein; and the breath of man is the incense and the libation. 18. continuation. further concerning occupation. let the devotee transmute within the alembic of his heart every thought, or word, or act into the spiritual

f these splutterings of flame, and 1 [john xii, 12. this.the whole .dying to live. notion.is a pernicious lie of the osirian vegetation cults, based on an ignorance of fundamental biological facts. t.s] 2 [see liber 418 .the vision and the voice. 10th athyr. t.s] svb figvra clxxv 11 of these beginnings of the infinite fire, thou shalt thus be aware. for the sparks thy heart shall leap up, and thy ceremony or meditation or toil shall seem of a sudden to go of its own will; and for the little flames this shall be increased in volume and intensity; and for the beginnings of the infinite fire thy ceremony shall be caught up unto ravishing song, and thy meditation shall be ecstasy, and thy toil shall be a delight exceeding all pleasure thou hast ever known. and of the great flame that answereth

LIBER COLLEGII SANCTI

nea for this portfolio of class d publications, b-g. let him obtain the robe of a neophyte, and entrust the same to the care of his neophyte. he shall choose a new motto with deep forethought and intense solemnity, as expressing the clearer consciousness of his aspiration which the year fs probation has given him. let him make an appointment with his neophyte at the pleasure of the latter for the ceremony of initiation. 1. the neophyte shall not proceed to the grade of zelator in less than eight months; but shall hold himself free for four days for advancement at the end of that period. 2. he shall pass the four tests called the powers of the sphinx. 3. he shall apply himself to understand the nature of his initation. 4. he shall commit to memory a chapter of liber vii; and furthermore, he

ead through this note of his office, and sign it, paying the sum of three guineas for the volume containing liber ccxx, liber xxvii and liber dcccxiii, which will be given him on his initiation. let him cause the necessary addition to be made to his neophyte fs robe, and entrust the same to the care of his zelator. let him make an appointment with his zelator at the pleasure of the latter for the ceremony of initiation. 1. the zelator shall proceed to the grade of practicus at any time that authority confers it. 2. he shall pass examinations in liber e, posture and breathing. he shall have attained complete success in the former, i.e, the chosen posture shall be perfectly steady and easy; and attained the second stage in the latter, i.e, automatic rigidity. 3. he shall further show some ac

LIBER CORDIS CINCTI SERPENTE

d by the tool of the graver. therefore thou art mine, even now and for ever and for everlasting. amen. 28 liber lxv 58. moreover, i heard the voice of adonai: seal up the book of the heart and the serpent; in the number five and sixty seal thou the holy book. as fine gold that is beaten into a diadem for the fair queen of pharaoh, as great stones that are cemented together into the pyramid of the ceremony of the death of asar, so do thou bind together the words and the deeds, so that in all is one thought of me thy delight adonai. 59. and i answered and said: it is done even according to thy word. and it was done. and they that read the book and debated thereon passed into the desolate land of barren words. and they that sealed up the book into their blood were the chosen of adonai, and th

LIBER CXX

tated that there shall be no form of initiation for magisters. schedule c: gives the conditions by which magisteri appoint adepti to help zelators, and notes that the general plan of the o.t.o. is to be put before all members of the order( of thelemites. ritual cxx called "of passing through the tuat. 23(1,1 (members assembled, clothed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet. let there be a gathering of the lords of s

into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu (silence: then "abrahadabra 111- 11111- 111 (he knocketh&/26,1 "abrahadabra! hail unto thee, that art ra in thy rising! the disk of khephra standeth upon the waters of amentet: it is the hour of the dispersal of the lords of silence" 111- 11111- 111 (he knocketh (rising, he doeth the ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the cakes of the holy one of light, the priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of t

outh saying with the sign "hathoor, lady of amentet, mighty dweller in the funeral mountain, eye of ra, dweller before him, beautiful of fire in the boat of millions of years, be they favorable unto us, and let thy light and beauty be with us thy lovers in the house of peace! abrahadabra 111- 11111- 111 (he knocketh [this opening and closing of the temple is observable on all occasions. any other ceremony, such as evocation, invocation, initiation and all secret rituals, should be performed when the temple is "open. also, in the case of initiations their birth, death, and marriage (with such additional rituals as may be taught) should take place actually in an open temple. followeth the ceremony of admitting a neophyte to the mysteries, which is to be performed upon him before he is admitt

pen temple. followeth the ceremony of admitting a neophyte to the mysteries, which is to be performed upon him before he is admitted to an ordeal] the ritual called "passing through the tuat (the officers are three in number, invisible are ta-nech for nuit, bes-n-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abramelin. the wand is in his hand; but the spear and sword are ready. the candidate, dresses as is his custom, fasts for four and twenty hours. before

LIBER DCCCLX JOHN ST

and of lapis lazuli. and by my magick power i summon all the inhabitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own accord. 9.00. arrived at pantheon, to breakfast on coffee and biroche and a peach. i shall try and describe ritual 671;1 since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for the proper adaptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self

me to collect myself for the proper adaptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self-initiation that he prepared during this magical retirement. one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .liber dclxxi vel aort. but is unpublished. t.s] john st. john 31 oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is th

e in 4= 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various .stations of the cross. or points upon his mystic journey. he must john st. john 41 assuredly drink blood for the sacrament.ah! now i see it all so well! the initiator must kill him, osiris; he must rise again as horus and kill the initiator, taking his place in the ceremony thence to the end. a bit awkward technically, but .twill yield to science. they did it of old by a certain lake in italy!1 well, all this is dog-faced demon, ever seducing me from the sacred mysteries. i can.t go out and kill anybody at this time o.night! we might make a start, though, with a little scourging, torturing, and branding by fire. anything for a quiet life! 11.0. but scourging

less one [see the .goetia..ed] 1 [for these two see .liber o vel manus et saggita. in equinox i (2) and elsewhere] john st. john 73 4. the calls i.vi with the rituals of the five grades [from dr. dee.s and the g d mss..ed.]1 5. invocation of thoth. 6 (no: i will not use the new ritual, nor will i discuss the matter) an impromptu invocation of adonai. 7. closing formulae. to work, then! 11.15. the ceremony went well enough; the forces invoked came readily and visibly; thoth in particular as friendly as ever.i fancy he takes this record as a compliment to him.he fs welcome to it, poor god! the l.v.x. came, too but not enough to pierce the awful shroud of darkness that by my folly i have woven for myself. so at the end i found myself on the floor, so like rodin fs cruche cassee danaide girl a

e reason. it has cleared up the mind; but alas! the mind is still there. this is the strength and weakness both of the egyptian plane, that it is so lucid and spiritual and yet so practical. when i say weakness, i mean that it appeals to my weakness; i am easily content with the smaller results, so that they seduce me from going on to the really big ones. i am quite happy as a result of my little ceremony.whereas i ought to be taking new and terrible oaths! yet why should tahuti be so kind to me, and asar un-nefer so unkind? the answer comes direct from tahuti himself: because 1 [see .the symbolic representation of the universe. in equinox i (8] liber dccclx 74 you have learned to write perfectly, but have not yet taught yourself to suffer. true enough, the last part! asar un-nefer, thou p

LIBER DCCCXI ENERGIZED ENTHUSIASM

bedience to real passion; for passion, as its name implies, is rather inspired by a force of divine strength and beauty without the will of the individual, often even against it. it is the casual or habitual.what christ called gidle h.use or rather abuse of these forces which constitutes their profanation. it will further be obvious that, if the act in itself is to be the sacrament in a religious ceremony, this act must be accomplished solely for the love of god. all personal considerations must be energized enthusiasm 7 banished utterly. just as any priest can perform the miracle of transubstantiation, so can any man, possessing the necessary qualifications, perform this other miracle, whose nature must form the subject of a subsequent discussion. personal aims being destroyed, it is a fo

yet it is so mobile that it has a greater emotional range than any of its competitors. accompaniment must be dispensed with, unless a harpist be available. the harmonium is a horrible instrument, if only because of its associations; and the piano is like unto it, although, if unseen and played by a paderewski, it would serve. the trumpet and the bell are excellent, to startle, and the crises of a ceremony. hot, drubbing, passionate, in a different class of ceremony, a class more intense and direct, but on the whole less exalted, the tom-tom stands alone. it combines well with the practice of mantra, and is the best accompaniment for any sacred dance. xii of sacred dances the most practical for a gathering is the seated dance. one sits cross-legged on the floor, and sways two and fro from t

t of rising and falling as if of its own accord in a very weird way) becomes more accentuated; ultimately a curiously spasmodic stage occurs, and then the consciousness flickers and goes out; perhaps breaks through into the divine consciousness, perhaps is merely recalled to itself by some variable in external impression. the above is a very simple description of a very simple and earnest form of ceremony, based entirely upon rhythm. it is very easy to prepare, and its results are usually very encouraging for the beginner. xiii wine being a mocker and strong drink raging, its use is more likely to lead to trouble than mere music. one essential difficulty is dosage. one certainly needs enough; and, as blake points out, one can only tell what is enough by taking too much. for each man the do

f libation, and present it to each in turn, at frequent intervals. small doses should be drunk, and the bowl passed on, taken as the worshipper deems advisable. yet the cup-bearer should be an initiate, and use his own discretion before presenting the bowl. the slightest sign that intoxication is mastering the man should be a sign to him to pass that man. this practice can be easily fitted to the ceremony previously described. if desired, instead of wine, the elixir introduced by me to europe1 may be employed. but its results, if used in this way, 1 anhalonium lewinnii. the physiologically standardised preparation (parke, davies and co) of cannabis indica is also excellent if the admin-istration be in expert hands [note added by ac in his copy of equinox i (9. anhalonium lewinnii was the t

liber dcccxi have not as yet been thoroughly studied. it is my immediate purpose to repair this neglect. xiv the sexual excitement, which must complete the harmony of method, offers a more difficult problem. it is exceptionally desirable that the actual bodily move-ments involved should be decorous in the highest sense, and many people are so ill-trained that they will be unable to regard such a ceremony with any but critical or lascivious eyes; either would be fatal to all the good already done. it is presumably better to wait until all present are greatly exalted before risking a profanation. it is not desirable, in my opinion, that the ordinary worshippers should celebrate in public. the sacrifice should be single. whether or no. xv thus far had i written when the distinguished poet, w

LIBER DOMINI

nt: satan s power can be likened to fire which purifies the worthy and destroys the false and baseless. all absolutist metaphysical doctrines and false moral claims are fearlessly dispatched by the power of the dark lord. 11. i am not to be sought in arcane rituals and the ceremonies of deluded charlatans. i am answerable to no commands or formulae, for i am power itself. comment: every ritual or ceremony has in common that it was devised by the minds of men. it is foolishness to think that these mind-creations can in any way compel the dark lord to act according to any will other than his own. 12. neither pray to me, for those who pray i hold in the highest contempt. pray not, rather act, and you will be rewarded. comment: prayers are for the sheep of dogmatic faith; satan is not a metaph

LIBER GRADUUM MONTIS ABIEGNI

deavour to identify the rituals and instructions alluded to in the text. 1 papers a to g in class d collectively comprise liber 185, gliber collegii sancti. h each bears on one side the task of one of the a a grades from probationer to adeptus minor, on the other side the oath of the grade in question. 2 that is, those who were deemed to be slacking, being eidle or luxurious. f ritual xxviii, the ceremony of the seven holy kings( gliber septem regum sanctorum h) is unpublished but what appears to be a draft version survives in typescript; i currently only have electronic copies of doubtful provenance. 3 two rituals (not counting minor variants) with this number are extant. gliber dclxxi vel oart, h a scripted ritual with two officers and a candidate survives in a typescript with some ms am

LIBER LVII

ods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word.i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n 3rd. resh. r all. yod. y chief. virgo (f) isis, mighty

LIBER LXVII THE SWORD OF SONG

in any case what the easterns call .onepointedness. is an essential preliminary to even early stages of true meditation. and iron will-power is a still earlier qualification. by meditation i do not mean merely .thinking about. anything, however profoundly, but the absolute restraint of the mind to the contemplation of a single object, whether gross, fine, or altogether spiritual. now true magical ceremony 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 a reminder of the single purpose, until the supreme moment arriv

LIBER O

the atmosphere; success in .invoking. by a .feeling of holiness. it is unfortunate that these terms are so vague. but at least make sure of this: that any imaginary figure or being shall instantly obey the will of the student, when he uses the appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the .preliminary invocation. in the .goetia. as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a matter, and its grades so delicately shaded, that it must be left to the good sense of the student to decide whether or not he should be satisfied with his

LIBER SAMEKH

e tarot. the use of the name is therefore to invoke one fs own imost secrecy, considered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost, and the formulation of the babe in the egg, which precedes the appearance of the hermit. this is also an agonizing appeal to the earth, the mother; for at this point of the ceremony the adept should be torn from his mortal attachments, and die to himself in the orgasm of his operation (a thorough comprehension of psychoanalysis will contribute notably to the proper appreciation of this ritual) liber samekh svb figvra dccc 10 aepe gthou exalted one! it* leaps up; it leaps forth! h diathanna thoron g lo! the out-splashing of the seeds of immortality! h11 section gg. th

LIBER SEPTEM REGUM SANCTORUM

the fifteenth athyr. note that many print editions reverse the letters left to right; this is believed to derive from an engraver fs error when an image of the table was used as the frontispiece plate in casaubon fs true and faithful relatie 1 liber septem regum sanctorum sub figur xxviii being the ritual admonitions of the seven planetary stations v a\a\ publication in class d ritual xxviii the ceremony of the seven holy kings probationers, who are idle or luxurious, shall be given a task suitable to their natures. if they refuse the task from laziness or from a feeling that they have more important business (as their neophyte may judge) then may v.v.v.v.v. 8 =38 himself inform them with much deference that they are now fitted for admission to the mystery of the seven holy kings. the tem

the east, beyond the station of sol, with a throne atop it, and (iv) a small side room, a dark dungeon. 2 they should also have appropriate masks and weapons. 3 see the golden dawn adeptus minor ritual. 4 the traditional emblems of osiris. the scourge was probably a flail used for threshing grain. the script also has one speech given by the hierophant who is mentioned nowhere else. 2 (note: this ceremony can be adapted for working by two officers, the hegemon assuming each time a different coloured cloak& the appropriate god-form. but it is most desirable that the full complement of nine should assist) hail unto thee, osiris, triumphant, lord of amennta, lord of enenet! hail unto thee, all glorious sun of mercy& justice, upon whose head is the golden crown of light that is invisible to me

thy life truly reflect this gradual conquest of the powers7 of the seven& never forget that thy path is the path of osiris,8& that osiris is a black god. they then conduct him from the temple) after the seven hours are past, the aspirant is rescued by osiris, the black officer, in the words already given, omitting verily thou sayest well& using a sterner tone for the beginning of the speech. the ceremony then proceeds as before. source: this text was emailed to me in january of 2001. i am unaware of its provenance. certain errors in the copy i was sent suggest it had been ocr scanned at some point. the statements at the start of this ritual makes it clear what is meant by the comment in liber xiii and elsewhere about certain probationers being admitted to ritual xxviii after 6 months. thi

LIBER STELLAE RUBEAE

of iao. isis shall await asar, and i in the midst. 39. also the priestess shall seek another altar, and perform my ceremonies thereon. 40. there shall be no hymn nor dithyramb in my praise and the praise of the rite, seeing that it is utterly beyond. liber stella rubea 4 41. thou shalt assure thyself of the stability of the altar. 42. in this rite thou shalt be alone. 43. i will give thee another ceremony whereby many shall rejoice. 44. before all let the oath be taken firmly as thou rasiest up the altar from the black earth. 45. in the words that thou knowest. 46. for i also swear unto thee by my body and soul that shall never be parted in sunder that i dwell within thee coiled and ready to spring. 47. i will give thee the kingdoms of the earth, o thou who hast mastered the kingdoms of th

LIBER XXXIII AN ACCOUNT OF AA

ot due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the evolution

of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

ransported in a cart drawn by cows and accompanied by a priest who recognizes when she is present. this procession takes place in a holy grove on the island on which she lives, and all weapons are laid aside on the days on which it takes place, which are ones of peace and quiet. after the procession, everything is washed in the ocean by slaves who are then drowned. a number of the aspects of this ceremony agree with what scholars think they know about cult and ritual of the germanic peoples. tacitus says elsewhere. and other sources, including place-names, agree.that worship occurs in a sacred grove. the killing of the slaves might also be regarded as a form of sacrifice, a subject to which i will return shortly. other aspects of the worship of nerthus find striking agreement with texts re

honor of a god. in chapter 8 of his ynglinga saga, snorri sturluson says that odin established the succession of blot ceremonies in the north. toward winter (i.e, in fall) there should be a blot for prosperity; at midwinter, one for the growth of the soil; and at summer, a third one, the victory-blot. there is an evident connection here, as one would expect, with the rhythm of the year: the fall ceremony would occur after the last harvest was in, and the animals slaughtered would be those that were not to survive the winter. some of their meat could be eaten fresh at the blot, but much would be preserved for winter. the midwinter blot would occur after the longest nights had passed and would celebrate the rebirth of the earth; and the summer ceremony, if it was for victory, would coincide

, chapter 22, has the prophetess thordis give advice to thorvard, who was wounded in a duel with kormak and seeks to be healed. he must get a bull slain by kormak, pour its blood on a hill inhabited by elves, and prepare a feast for them out of the slaughtered meat. although the word alfablot is not used, this too looks like a sacrifice to the elves. certainly there is a vast difference between a ceremony held indoors, as in the swedish alfablot mentioned by sighvatr, and sacrificial acts undertaken in nature, as the thirteenth-century kormaks saga suggests for tenth-century iceland, and this difference appears to be greater than one would expect for regional variation. since sighvatr actually uses the term alfablot, and is something of an eyewitness, we should probably give his account pr

account of the learned prehistory and tells about starkad aludreng. starkad abducts alfhild, the daughter of king alf of alfheimar, after she has reddened the altar (horgr) with blood at a great disablot one autumn. the prefix alf- means gelf, h and although there is no other evidence connecting the elves with the disablot, on its face the text offers a mythological model for human behavior. the ceremony takes place at the home of a king, is presided over by a woman (one indeed of royal lineage, and involves the spilling of blood, presumably from an animal that was sacrificed. angered at the abduction of his daughter, king alf calls on thor, who subsequently kills starkad and restores alfhild to her father. it is at least conceivable that the author of the saga thought that thor was incli

d. angered at the abduction of his daughter, king alf calls on thor, who subsequently kills starkad and restores alfhild to her father. it is at least conceivable that the author of the saga thought that thor was inclined to intervene because the disablot had been successfully carried out, in other words, that in the eyes of this author at least, a disablot could have been aimed at the asir. this ceremony is also mentioned in thirteenth-century icelandic sources of a more historical nature. two set the ceremony in viking age norway and the other, snorri fs ynglinga saga, chapter 29, in uppsala. snorri says that at the disablot, king adils was riding around the disarsal, ghall of the dis, h when his horse stumbled and threw him. the king fs head struck a rock in such a way that his skull wa

LUCIFERIAN INITIATION VIA NOCTURNE

uld be within. the wand should be previously used in the art of evocation and goetic sorcery. the sigils surrounding the circle make up along with the center the sigil of lucifer, so that the initiate is actually calling down the essence of the serpentine mind, the luciferian core of the self as a background for the sabbatic initiation. each small part manifests as a whole in the end. the initial ceremony should be a banishing ritual, and before a bath to cleanse the body for the actual initiation. anoint with oil, incense within the temple to allow the mind entrance into the astral mysteries. by closing your eyes and focusing on a small dot which slowly becomes a torch, imagine the light growing closer and closer. a great black shape draws near you holding the torch, the figure of black h

LUCIFERIAN SORCERY

wn as the black one) and marked themselves with the ritual knife called the al-dhamme which means bloodletter. the ritual itself moved on with the sorcerers dancing to the chant of iwwaiy, which they moved widdershins around which brought ecstasy and the winding sheets covered them. they used the al-dhamme to sacrifice a rooster by cutting its throat, then marking themselves with a small cut. the ceremony would sometimes begin again by dancing and religious ecstasy. the rabbana (their lord) is considered close to the blacksmith. the blacksmith, within the european craft itself is the symbol of tubal cain, the first of the witch blood. tubal-qayin2 as it is sometimes spelled is the blacksmith whose forge is the heart of the witches sabbat craft. the child of asmodeus (called often samael) a

MACNULTY W KIRK KABBALAH AND FREEMASONRY

form. i have taken it from the inside of the front cover of the domatic ritual book. the same features are present: the pedestal, the four banners in the east, and the twelve banners down each side of the space. the principal officers of the chapter all sit in the east, the candidate is placed in the west on the kneeling stool at the bottom of the drawing. he is accompanied and guided through the ceremony by three companions called sojourners. on the jewel worn by every royal arch mason are inscribed two latin sentences. translated, the first says "only the key is missing; the second says "if you know this, you know enough."76 the first sentence tells us that here, encoded in symbols, is a complete body of knowledge which requires only a "key" to make it clear. i am going to suggest that t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the passion. 181 the mystery of the apocalypse the sacred city of ephesus--the authorship of the apocalypse--the alpha and omega- the lamb of god-the four horsemen-the number of the beast. 185 the faith of islam the life of mohammed--the revelation of the koran--the valedictory pilgrimage--the tomb of the prophet--the caaba at mecca--the secret doctrine of islam. 189 american indian symbolism the ceremony of the peace pipe--the historical hiawatha--the popol vuh--american indian sorcery--the mysteries of xibalba--the midewiwin. 193 the mysteries and their emissaries the golden chain of homer--hypatia, the alexandrian neo-platonist--the "divine" cagliostro--the comte de st.-germain--the designing of the american flag--the declaration of independence. 197 conclusion 201 bibliography 205 inde

were concentrated to light the altar fires. the druids also had other symbolic implements, such as the peculiarly shaped golden sickle with which they cut the mistletoe from the oak, and the cornan, or scepter, in the form of a crescent, symbolic of the sixth day of the increasing moon and also of the ark of noah. an early initiate of the druidic mysteries related that admission to their midnight ceremony was gained by means of a glass boat, called cwrwg gwydrin. this boat symbolized the moon, which, floating upon the waters of eternity, preserved the seeds of living creatures within its boatlike crescent. p. 23 integrity from the most learned members of the higher druidic degrees. according to james gardner, there were usually two arch-druids in britain, one residing on the isle of angles

nce there is a legend to the effect that serapis, in the form of a bull, was driven by bacchus from india to egypt. the priority of the hindu mysteries would further substantiate such a theory. among other meanings suggested for the word serapis are "the sacred bull "the sun in taurus "the soul of osiris "the sacred serpent" and "the retiring of the bull" the last appellation has reference to the ceremony of drowning the sacred apis in the waters of the nile every twenty-five years. click to enlarge the lion-faced light-power. from montfaucon's antiquities. this gnostic gem represents by its serpentine body the pathway of the sun and by its lion head the exaltation of the solar in the constellation of leo. click to enlarge a symbolic labyrinth. from montfaucon's antiquities. labyrinths and

is doubtful whether many of the initiates themselves understood the mystic meaning of this allegory, for most of them apparently believed that it referred solely to the succession of the seasons. it is difficult to obtain satisfactory information concerning the mysteries, for the candidates were bound by inviolable oaths never to reveal their inner secrets to the profane. at the beginning of the ceremony of initiation, the candidate stood upon the skins of animals sacrificed for the purpose, and vowed that death should seal his lips before he would divulge the sacred truths which were about to be communicated to him. through indirect channels, however, some of their secrets have been preserved. the teachings given to the neophytes were substantially as follows: the soul of man--often call

nt of the spirit from the lower worlds into the realms of bliss. as the climax to such wanderings he entered a great vaulted room, in the center of which stood a brilliantly illumined statue of the goddess ceres. here, in the presence of the hierophant and surrounded by priests in magnificent robes, he was instructed in the highest of the secret mysteries of the eleusis. at the conclusion of this ceremony he was hailed as an epoptes, which means one who has beheld or seen directly. for this reason also initiation was termed autopsy. the epoptes was then given certain sacred books, probably written in cipher, together with tablets of stone on which secret instructions were engraved. in the obelisk in freemasonry, john a. weisse describes the officiating personages of the eleusinian mysterie

MASTERING WITCHCRAFT

ng true the subject of acquiring prophetic dreams, generally speaking, comes under this mercurial heading. processes concerned with acquisition of dreams concerning lovers, present or future, will, however, be kept for chapter 4, part 1 "the loving cup" but should you or a friend wish to acquire knowledge about a certain matter, and not wish to resort to the rune sticks or any form of conjuration ceremony, a very simple, and sometimes quite effective method of securing said information is by inducing a prophetic dream. wait until the moon is waxing, approaching full. then, prior to going to bed, take a warm bath in which has been mixed a few drops of the following mixture: oil of lavender oil of rosemary oil of peppermint oil of thyme powdered poppy seed while you are taking the bath, fumi

only other companions are witches like yourself, place the paper in your altar triangle, and draw the following diagram on the paper with your pen and ink of art. pass it through water and fire, naming it with the name of the person you wish to influence. on the reverse side of the talisman, write "melchidael baresches" now if you have a garden or very secluded backyard, you can perform the whole ceremony out of doors. if not, perform the ritual up to the point indicated above indoors, and complete the following outside. search out the moon in the sky, and then observe which is the brightest star close to it. having done this, place your parchment on the ground, bare earth or grass as opposed to concrete or asphalt, if possible. then cover the parchment with your right foot and bend your l

lf from company as much as possible, even from that of other witches, reserving most of your affections for the memory of the dead person. this can be very difficult, but it should be persevered in. it is, in effect, the sounding of a preliminary, gentle call into the unseen to the shade of the departed one, which builds each evening at your meditation, culminating finally in the actual evocation ceremony. when the night of evocation arrives, having eaten no supper nor partaken of any refreshment since sunset, just before the hour of midnight strikes, arrange your place of working in the following manner: cover your altar table with a new, white, exorcised cloth, and place a chair at the west side of it facing east, and one opposite, facing west. on the table, place a bouquet of sweet-smel

table, place a bouquet of sweet-smelling flowers. then light two of your lamps before the portrait, and kindle your thurible, burning amatory necromancy incense. consecrate your place of working now, walking backwards beginning at the east, passing to the south, the west, and finally the north, asperging and censing as you go, and calling upon habondia to aid you in this work. every action in the ceremony must be performed silently and backwards for only thus do we begin to walk in the paths of the dead. having got this far, you must now lay two place settings at the table, yours in the east, the deceased's in the west, using your ordinary household dish service and cutlery which should have been passed previously through fire and water. the settings should be sufficient to provide for the

ess seen as the great mother. still others return to the medieval preoccupation with the horned one and all his attributes, while yet another group will return to celtic fundamentals, concerning themselves with ancient druidic lore (druidic in the sense that w. b. yeats understood the word, as a shaman or wizard rather than priest of a solar cult) here are the rudiments of two types of initiation ceremony. the first is of the sort used by those covens who work "robed" and concentrate more on matters of knowledge and power directing their energies toward the more "male" aspect of the godhead. the second represents the type used by those covens who work naked, directing their energies to the healing and love aspects of the cult, concentrating more upon the goddess. you may use which you wish

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

y (for the prayer beginning "adonai elohim &c, see book i, chapter xiv, where it is given in full) after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire the key of solomon page 120 of the lamp be kept up continually during the operation, and keeping the curtains closed. repeat the same ceremony for seven days, beginning with saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and every time that thou wishest to use it, clothe

MEANING OF MASONRY

of morals as brotherly love, which every church and every religion teaches; or as relief, which is practised quite as much by non-masons as by us; or of truth, which every infant learns upon its mother's knee. there is surely, too, no need for us to join a secret society to be taught that the volume of the sacred law is a fountain of truth and instruction; or to go through the great and elaborate ceremony of the third degree merely to learn that we have each to die. the craft whose work we are taught to honour with the name of a" science" a" royal art" has surely some larger end in view than merely inculcating the practice of social virtues common to all the world and by no means the monopoly of freemasons. surely, then, it behooves us to acquaint ourselves with what that larger end consis

se when displayed in o ur own lives and natures their influence becomes transferred and communicated to others and helps to uplift and sweeten the lives of our fellows; whilst some are immoveable because they are permanently fixed and planted in the roots of our own being, and are indeed the raw material which has been entrusted to us to work out of chaos and roughness into due and true form. the ceremony of our first degree, then, is a swift and comprehensive portrayal of the entrance of all men into, first, physical life, and second, into spiritual life; and as we extend congratulations when a child is born into the world, so also we receive with acclamation the candidate for masonry who, symbolically, is seeking for spiritual re-birth; and herein we emulate what is written of the joy th

interests of this world, is, by the very fact of his uncleanness, prevented from passing on. nothing unclean or that defileth a man, we are told, can enter into the kingdom; and, therefore, our candidates are told that if they have" money or metals about them; if, that is, they are subject t o any physical attraction or mental defilement, their real initiation into the higher things, of which our ceremony is but a dramatic symbol, must be deferred and repeated again and again until they are cleansed and fitted to pass on. after purification come contemplation and enlightenment, which are the special subjects of the second degree. aforetime the candidate for the mysteries, after protracted discipline and purification enabling his mind to acquire complete control over his passions and his lo

rformed in our third degree is no mere symbolical representation as with us, but an actual, vital experience of a most severe character: one the nature of which can hardly be made intelligible, or even credible, to those unfa miliar with the subject. i refrain, therefore, from more than mere mention of it, observing only that it is one not involving physical death, and in this respect only is our ceremony in accord with the experience symbolized. for if you follow closely the raising ceremony, although distinct reference to the death of the body is made, yet such death is obviously intended to be merely symbolical of another kind of death, since the candidate is eventually restored to his former worldly circumstances and material comforts, and his earthly masonic career is not represented

d cultivation of the mental and rational faculties; the study of the secrets of the marvellous, complex, psychical nature of man; the relation of these with the still higher and spiritual part of him which, in turn, he may learn to trace" even to the throne of god himself" with which he is affiliated at the root essence of his being. these studies, brethren, so lightly touched upon in our passing-ceremony, so glibly referred to as we recite our ritual, when undertaken with the seriousness that attached to them in the old mystery-systems are not without just reason described in our own words as" serious, solemn and awful" the depths of human nature and self knowledge, the hidden mysteries of the soul of man are not, as real initiates well know, probed into with impunity except by the" prope

MICHAEL FORD WITCHMOON

way to the dead. do you recall the legend of lilith living in the mirror and the various vampiric tales of beings communicating through mirrors? vampiric god forms exhale large amounts of astral blood towards this psychomantieon/necromantieon until near exhaustion. this coincides with a sigil representing the groups desire. upon the sacrifice the magus would destroy the sigil in the flames of the ceremony. each member at some point afterwards feels resurgence in physical strength and power. vampiric strengths vampiric strengths closely resemble those of the magickian who focuses upon the self and seeks to progress and evolve towards a new type of individual. vampires, over a period of time through study and practice, are able to be more in tune with psychic phenomena, such as communion wit

dividual who performs it. it also, just as anything within magick, must mean something to the one performing it. this banishing ritual allows passage from shades into our orbit if you will, while banishing unwanted mental aggravations or unwanted selfcreated or imposed spiritual hindrances. it is also essential to perform at the beginning and end the each rite, allowing the proper closing in such ceremony. i. the banishing facing the altar, located in the east, take the athame and make the sign of an invoking pentagram, averse and envision a light emerge from the center of your being. by the light of lucifer, born of my desire for the attainment of becoming, open the gates of the dead to protect my very being spirit and flesh. noctifer observe! touch the forehead and recite: ateh (unto the

bbat is based on astral union and the shedding of restrictive dogma and day side denials which take place within each sorcerer's life unless they live with a harem far away from civilization. the sabbat as described in general takes place deep in the forest, when the moon stands full in the night. witches, both male and female attend with their elemental servitors and imps, who participate in the ceremony, celebrating according to their masters' will while in their astral form. one god form often presiding over the sabbath is known as oz or baphomet, among other names. this god form often manifests on the astral plane as either: a mental or psychic focus of the group, wherein the form is mutually established so that each thought pattern establishes a common link of subconscious thought bet

studied were even more ornate than i had previously noticed. the black material on the collar was decorated with many sigils and seals. i noticed too some very eccentric designs that added to the flavor of her overall appearance. once her mantra was finished, she focused upon my appearance and stature on the astral plane. i took no beast like form at the moment, i appeared in the vestments of the ceremony, robed and hooded. the witch took sinuous steps towards me, with the grace of a cat or other predatory animal, as if to taste her prey. with both hands she took down my hood and withdrew slightly. as she was close to me it was her will to take her hood off as well. i could now see the beauty which she possessed within this sphere of stored energy. watching her intently i understood why i

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ius also played a part in the moon landing of apollo 11. it appears that the eagle landedwhen the light from this star was the brightest. the landing also took place in july, when sir-ius is rising and visible from earth. ovason reveals that before the cameras filmed the atlantis, alien visitation, and genetic manipulation99 serpents in the streets official placing of the american flag, a masonic ceremony took place, which was never tele-vised or revealed to the american free public. buzz aldrin produced a masonic bannerwhich was specially embroidered for the strange trip by the librarian of the masonic houseof the temple in washington d. c. the egyptian hierogram for the star sirius consists of three shapes: a five-pointed star, anoval, and an obelisk. amazingly, this is just what we find

gy was rarely discussed openly, even inmasonic documents. knowledge of the stars- insofar as they were understood in masonic circleswaspreserved as secrets best left to those with specialist knowledge of such things (p. 124)washington monumentthe cornerstone for the washington monument was laid at the northeast corner of the foundation in theearly afternoon of july 4, 1848 (p. 125)the cornerstone ceremony was dated for saturday, august 7, 1880 at one minute to eleven oclock.in the course of that day, when the cornerstone of the washington monument was laid, the sunwould have passed over sirius (p. 138)the library of congresswhoever chose the day must have surely realized what was happening in the skies at that time: thesun and saturn were in conjunction in the zodiacal sign of virgo (p. 19

orical reminders, many sitessacred to the law of one are located in the vicinity of 33 including the pyramids of giza in egypt,which are patterned after the belt stars of orion.atlantis, alien visitation, and genetic manipulation283 appendix c: suggested areas of research 29.1998 director james cameron was inducted as a 33rd degree freemason at the shrine auditoriumin los angeles with an informal ceremony. cameron's induction took place in a small room insidethe shrine while celebrities and movie stars were filing inside for the march 23, 1998, academyawards. later, on his birthday cameron formally became a 33rd degree freemason in the supremecouncil 33rd degree temple in washington, d.c. cameron is a leading light for the military-industrial-hollywood complex, formerly the military-indust

ped for the second year in a row. 1992 lancet, journal of the british medical association, reports (3/7/92) that the oral polio vaccineused in the mid 1970's to treat recurrent herpes was contaminated with a number of potentially danger-ous retroviruses, and may have seeded hiv among americans. 1992 temple of set leader ltc.michael aquino travels to wewelsburg castle in germany and holds amagical ceremony in the hall of the dead, considered in world war ii by heinrich himmler to be theplace to summon the great powers of darkness and the focus today of the order of the trapezoid. 1992 japanese embark on an artificial intelligence effort called the sixth generation project, alsoknown as the real-world computing project, whose stated goal is to achieve human brain-like comput-ing by 2002. the

MICHAEL WYNN THE SOUL TRAVELERS

ery of their creation. these massive structures surpass even the most grand architectural creations of our day yet, according to orthodox historians, the giza pyramids are around 5000 years old. despite their grandeur, they are lacking something that the grand never lack; an elaborate, and fanciful creation story. in modern times, the completion of a monumental structure is surrounded by pomp and ceremony; further still, every phase of construction is usually well-documented. but when taking an academic voyage through the giza pyramids of egypt, and the surrounding monuments, one is struck by the complete absence of commemoration of the structures construction methods and reasoning. instead of countless depictions of laborers using ramps and pulleys to maneuver large blocks, we find flat

gn of osiris risen. repeat the sign of isis, apophis, and osiris risin while saying l v x. do the sign of osiris slain and say lux! light! the light of the cross! let the divine light descend! excerpt from closing ritual: do sign of osiris slain and say in the great name of strength through sacrifice! yeh-heh-shu-wah! yeh-heh-wah-sha! i now release any spirit that may have been imprisoned by this ceremony. depart in peace unto your habitations, and peace be between us now, and in a time to come this represents only a small taste of the many references members of lodges based on the golden dawn make regarding this jesus-like osiris. although it s worth noting that the real egyptian god osiris died not by sacrifice, but was instead murdered by the conspiracy of his brother set (typhon. furth

ter, because jupiter rules over luck and growth. a talisman is an object that has been energized by a certain type of energy or spirit, and these energies have been charged with a particular duty. in this case, the talisman has been energized with the force of jupiter and has been charged with the duty of bringing extra money to the magician. then the talisman is consecrated, and it is during the ceremony of consecration that the object is imparted a certain type of force [jupiter] and charged with its duty [extra money. if this consecration is not done on a thursday, which is the day allocated to the planet jupiter, the talisman will still be successfully energized and set to it s duty, but its strength will be greatly reduced. what s more, even the hours of the day have been assigned to

alisman, like a voodoo doll, is a object that has been assigned to, and associated with, the essence of a specific being or energy. and finally, he may choose to invoke (the second meaning of the word) the spirit into his body, allowing the spirit to communicate with, and partially command, the magician. after the magician is satisfied, and his will is accomplished, he begins the ritual s closing ceremony. the closing ritual, like the opening ritual, may itself be weighty with pageantry, but the heart of the closing is the banishments. the banishing ritual at the beginning of the entire ritual banishes general influences, while the banishing ritual at the end banishes the specific force that was invoked (activated) during the ritual. the major implements of ritual magic are relatively few

to the element of earth. earth, whose symbol is a downward pointing triangle with a horizontal line through it s center, is associated with the bull, the north, earthy colors like green and brown, and arch-angel uriel. the ritual tool pentacle should not be confused with the talismanic pentacles that are used to bind spirits and energies to. before being used in ritual, all ritual tools undergo a ceremony of consecration, which is a ritual where that tool is magically activated. the four animals assigned to the first four elements (lion,eagle,human,bull) also appear in the bible. ezekiel remarks on four living beings that came upon him instantly in a cloud [ezekiel 1:10, as for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they

MOODY RAYMOND A LIFE AFTER LIFE

to keep it secret from outsiders. the form which. this unusual book takes shaped by the many interrelated uses to which it was put. first of all, the wise men who wrote it regarded dying as, in effect, a skill-something which could be done either artfully or in an unbecoming manner, depending upon whether one had the requisite knowledge to do it well. so, the book was read as part of the funeral ceremony, or to the dying person during the closing moments of his life. it thus was thought to serve two functions. the first was to help the dying person keep in mind the nature of each new wondrous phenomenon as he experienced it. the second `vas to help those still living think positive thoughts and not hold the dying one back with their love and emotional concern, so that he could enter into

MORALS AND DOGMA

of the sun at the winter solstice, held at tsur, was called his _rebirth_ or his _awakening, and that it was celebrated by means of a pyre, on which the god was supposed to regain, through the aid of fire, a new life. this festival was celebrated in the month _peritius (barith, the second day of which corresponded to the 25th of december. khur-um, king of tyre _movers_ says, first performed this ceremony. these facts we learn from _josephus, servius_ on the neid, and the _dionysiacs_ of _nonnus; and through a coincidence that cannot be fortuitous, the same day was at rome the _dies natalis solis invicti, the festal day of the invincible sun. under this title, hercules, har-_acles, was worshipped at tsur. thus, while the temple was being erected, the death and resurrection of a sun-god was

ful maxims, to the very depths of the heart, rebuking our littlenesses and meannesses, arraigning our prejudices and passions, and warring against the armies of our vices. it wars against the passions that spring out of the bosom of a world of fine sentiments, a world of admirable sayings and foul practices, of good maxims and bad deeds; whose darker passions are not only restrained by custom and ceremony, but hidden even from itself by a veil of beautiful sentiments. this terrible solecism has existed in all ages. romish sentimentalism has often covered infidelity and vice; protestant straightness often lauds spirituality and faith, and neglects homely truth, candor, and generosity; and ultra-liberal rationalistic refinement sometimes soars to heaven in its dreams, and wallows in the mire

ally few and simple. as the great truths of the primitive revelation faded out of the memories of the masses of the people, and wickedness became rife upon the earth, it became necessary to discriminate, to require longer probation and satisfactory tests of the candidates, and by spreading around what at first were rather schools of instruction than mysteries, the veil of secrecy, and the pomp of ceremony, to heighten the opinion of their value and importance. whatever pictures later and especially christian writers may draw of the mysteries, they must, not only originally, but for many ages, have continued pure; and the doctrines of natural religion and morals there taught, have been of the highest importance; because both the most virtuous as well as the most learned and philosophic of t

and none could interpret them. if the same hieroglyphics were employed in the higher as in the lower degrees, they had a different and more abstruse and figurative meaning. it was pretended, in later times, that the sacred hieroglyphics and language were the same that were used by the celestial deities. everything that could heighten the mystery of initiation was added, until the very name of the ceremony possessed a strange charm, and yet conjured up the wildest fears. the greatest rapture came to be expressed by the word that signified to pass through the mysteries. the priesthood possessed one third of egypt. they gained much of their influence by means of the mysteries, and spared no means to impress the people with a full sense of their importance. they represented them as the beginni

cience; the first maker of laws; and who taught the worship of the gods, and the building of temples. in the mysteries, the nailing up of the body of osiris in the chest or ark was termed the _aphanism, or disappearance [of the sun at the winter solstice, below the tropic of capricorn, and the recovery of the different parts of his body by isis, the _euresis, finding. the candidate went through a ceremony representing this, in all the mysteries everywhere. the main facts in the fable were the same in all countries; and the prominent deities were everywhere a male and a female. in egypt they were osiris and isis: in india, mahadeva and bhavani: in ph nicia, thammuz (or adonis) and astarte: in phrygia, atys and cybele: in persia, mithras and asis: in samothrace and greece, dionusos or sabaze

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

already been alluded to as the wife of zeus, was the daughter of cronus and rhea, and personified those divine laws of justice and order by means of which the well-being and morality of communities are regulated. she presided over the assemblies of the people and the laws of hospitality. to her was intrusted the office of convoking the assembly of the gods, and she was also mistress of ritual and ceremony. on account of her great wisdom zeus himself frequently sought her counsel and acted upon her advice. themis was a prophetic divinity, and had an oracle near the river cephissus in boeotia. she is usually represented as being in the full maturity of womanhood, of fair aspect, and wearing a flowing garment, which drapes her noble, majestic form; in her right hand she holds the sword of jus

e issued sulphurous vapours. here she gradually became affected in a remarkable manner, and fell into an ecstatic condition, in which she uttered wild and extraordinary phrases, which were held to be the utterance of apollo himself; these the priests interpreted to the people, but in most cases in so ambiguous a manner that the fulfilment of the prediction could not easily be disputed. during the ceremony, clouds of incense filled the temple, and hid the priestess from the view of the uninitiated, and at its conclusion she was reconducted, in a fainting condition, to her cell. the following is a striking instance of the ambiguity of oracular predictions:.croesus, the rich king of lydia, before going to war with cyrus, king of persia, consulted an oracle as to the probable success of the ex

years agamemnon and the other chiefs devoted all their energy and means in preparing for the expedition against troy. but during these warlike preparations an attempt at a peaceful solution of the difficulty was not neglected. an embassy consisting of menelaus, odysseus &c, was despatched to king priam demanding the surrender of helen; but though the embassy was received with the utmost pomp and ceremony, the demand was nevertheless rejected; upon which the ambassadors returned to greece, and the order was given for the fleet to assemble at aulis, in boeotia. never before in the annals of greece had so large an army been collected. a hundred thousand warriors were assembled at aulis, and in its bay floated over a thousand ships, ready to convey them to the trojan coast. the command of thi

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

d to catch the blood in a golden chalice and pass it round the coven, each of whom takes a sip, then bows his head. finally it is the coven master s turn. he raises the chalice, drinks part of its contents and uses the still-warm blood to draw numerous occult symbols on the belly of the naked girl. an excited wail rises up from the coven, and is quickly stilled. and so begins a typical witchcraft ceremony. or perhaps i should say hollywood's idea of a typical witchcraft ceremony. truth is, most witches are involved in rather mundane things like ceremonies to ensure that the sun comes up every morning. you can't help feeling that there must be more to it than this. the gray man there are two sides, or faces, to witchcraft: the pagan worship of nature, and the manipulative side, i.e. that of

asks asked of them by the participants. welcome to the coven there are various forms of secret initiation ceremonies depending on the type of coven one seeks to join. in most instances the initiate is a woman; though, in some cases a man will be initiated into the coven. the coven master enters the room and draws a magic circle on the floor. the spirits of the north are called upon to witness the ceremony with the words, i summon, serve, and call ye up mighty ones of the north to guard the circle and to witness our rites. the initiate is led naked to the center of the circle with her hands tied behind her back, and blindfolded. at the center of the circle she repeats a solemn vow, then she is presented to each member of the coven who greet her with a kiss. next she is introduced to the spi

e lines: the flickering light of candles illuminates the room. the air is heavy with sweet smelling, constantly burning incense. red and black drapes hang from the walls and an altar to the spirits of lasciviousness and sensuality is placed toward the north. its chief ornament is a well-oiled artificial phallus of marble or wood, tall black candles and a chalice. beside it is a small whip. if the ceremony is an all-night affair, sensuous music is played to heighten the atmosphere. the coven master wears a red robe and the others black cloaks to cover their nakedness, their faces hidden behind small black domino masks. as the ceremony begins the coven renounces all other religions, vows to serve the dark forces, and pledges to keep its activities secret. sexual offerings are made to the dar

fair, sensuous music is played to heighten the atmosphere. the coven master wears a red robe and the others black cloaks to cover their nakedness, their faces hidden behind small black domino masks. as the ceremony begins the coven renounces all other religions, vows to serve the dark forces, and pledges to keep its activities secret. sexual offerings are made to the dark spirits attracted to the ceremony. the coven removes their masks and cloaks, and turns their attentions to the gratification of the senses. each member is encouraged to indulge in his or her own perversions to ensure the excitement reaches a fever pitch. and when the coven master considers the orgy of wickedness is reaching a climax of excitement, he begins to work the magic, harnessing the sexual energy liberated by the

d cloaks, and turns their attentions to the gratification of the senses. each member is encouraged to indulge in his or her own perversions to ensure the excitement reaches a fever pitch. and when the coven master considers the orgy of wickedness is reaching a climax of excitement, he begins to work the magic, harnessing the sexual energy liberated by the lowering of inhibitions. once the initial ceremony is completed, a queen of the night (usually a recently initiated member of the coven) is elected to satisfy the sexual demands of the coven master. she is carried to the altar, laid down and surrounded by black candles, and worshipped by the more virile men of the coven. she is stroked, kissed and otherwise stimulated until her passions are aroused. only then is she brought before the cov

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

orth. in some other professions, women were accepted to the rank of master just as as men were (they could be fringe makers, linen makers, or poultry breeders. further, the widows of masters were authorized to continue the trade of their deceased husbands. it was generally assumed that they had acquired sufficient professional experience to do so.8 the reception of a new master was occasion for a ceremony, though only the statute of the talemeliers [bakers] provides any details of this ceremony. candidates for master gathered at the door of the trade warden's house. while standing outside, they answered questions asked of them concerning professional customs, and after witnesses gave their approval, they broke a pot of nuts and oublies* on the wall as a sign of [these are thin, wafflelike

king possession of the office, the brotherhood's cross, old and new candles, the notes of meetings, and the coffer holding the deniers, property deeds, and the bulls of foundation."17 the provost alone had the power to convoke the brothers for assemblies, the selection of new members, and the burying of the dead "sometimes the election of the new chairman would be the occasion for a fairly unique ceremony. everyone would go to the patronal church and sing vespers. when they reached the verse of mason corporations in france 161 the magnificat where it says "deposuit potentes de sede" the chairman who was stepping down from his post would leave his seat, which was located in the center of the choir, and find himself a new seat among the elders. at the same time and continuing through the end

would take possession of the baton, the emblem of his station, and sit down on the chair vacated by his predecessor."18 every year the brotherhood sang a solemn mass, which was followed by a procession in which one member carried the candle and baton of the trade. the following day, another service was celebrated and a novena was begun for the souls of deceased masters. in addition to this annual ceremony, the divine service with solemn vespers was celebrated on fixed days and a low mass was said each day of the year for deceased brothers. at the death of a member, a high mass was sung and attended by all the brothers. despite the persistence of these pious customs, however, the admirable spirit of christian charity that had animated the brotherhoods during the time of saint louis was weak

been punished by the association. no laborer or master shall bestow his favor on a journeyman who does not go annually to confession and to the holy sacrament, in conformance with christian precept. on the news of the death of an associate [the master] will celebrate a mass for the comfort of the recently departed soul, and thoses masters and journeymen who are then present will attend this pious ceremony. the statutes established at ratisbonne ordered the celebration of four masses during the year, including the feast day of the throne of saint peter. the tax imposed for this purpose was two large sous for every work performed by the masters and a denier a week for the journeymen. the statutes also prescribed fasts, vigils, and masses to be celebrated in a chapel in strasbourg dedicated t

he lord anything for the right to his bourgeois status and is thus free and clear of him" the sole members of the guild who could become free men were those whose apprenticehip had been satisfactory and who had fulfilled the obligations of their contracts. a penalty was imposed upon anyone who took on a young man and taught him the craft without making him undergo the apprentice stage. a specific ceremony was performed during corporation meetings for the admission of a new apprentice. it was forbidden for any master to take on an apprentice of servile status. those who knew the craft but had not undergone the obligatory stages were called day laborers or servants; free men could hire them on condition they their names were inscribed in the company's records. furthermore, these day laborers

ONYX TABLET OF SET

ts may wish to do this every year. when their recognition comes up, be sure to involve them in it heavily. be sure to ask them what the difference between the i and ii is, ask them about the changes they see in their lives, ask them what fears they have have faced down, ask them what they would like to see in the temple, and then ask how they are going to help bring it about. have them design the ceremony. let's get rid of the tradition of the "surprise recognition" that was common in the temple seven years ago. cultural change although it is not necessary for an adept to own a computer, do mention the advantage in terms of access to informational resources. you should advise that an element of adepthood is attending at least one international conclave. the adept might consider that keepin

and fun when you see it all come together and everyone having a great time, magically and otherwise. slaying stasis xeper is the actualization in the objective universe of dynamism, a quality of the core self. setian cosmology is keyed to certain numbers, thanks to a certain michael aquino's iv work in the church of satan following the writings of iambilicus. the number of stasis is six (see "the ceremony of the nine angles" in the satanic rituals and waterfield, robin, trans. the theology of arithmetic: on the mystical, mathematical and cosmological symbolism of the first ten numbers. grand rapids, mi: phanes press, 1988) therefore a setian magician can use a six part formula of action to kill anything, even stasis (inside of outside of the temple. here is such a formula of simple real wo

eel more comfortable with this dichotomy within your psyche, you will attain to a much more versatile expertise in gbm than you previously thought possible. as with the experience of the priesthood generally, do not rush this experience, but rather allow it to unfold at its own pace.then and only then will you come into full realization of what it means to be consecrated to the priesthood of set. ceremony of ordination to the priesthood of set the sentinels of the abyss are summoned to enfold these chambers in a suspension of time and dimension, for the great flame of the prince of darkness is to be drawn to our midst. as the aethyrs of the universe are convoked as witness, i charge you who are within this temple to suffer no word of these proceedings to be passed to the profane. the eyes

and the dark fire of set; who fashioned your intelligence as his own and reached forth to exalt you; who entrusted to you dignity of consciousness; who opened your eyes that you might know beauty; who brought you the key to knowledge of all lesser things; and who enshrined in you the will to come onyx tablet: ot.i.ordn temple of set author: michael a. aquino vi date: october 31, 1972 ce (original ceremony- priesthood of mendes) revision: html revision: august 8, 1999 ce into being. lift your voices, then, and recognize the highest of life who thus proclaims your triumph; whose being is beyond natural life and death; who came as flame to your world and enlightened your desire for perfection and truth. arise thus in your glory, behold the genius of your creation, and be prideful of being, fo

t even thinking it through you give one. sometimes this shock is what the person needs desperately; other times it's what causes him to leave the temple. what is this phenomenon? is it set ordering us to speak? why is it part of the iii* experience? set is connected with two rites of rebirth in egypt, the heb-sed (or national rebirth, and the opening of the mouth (individual rebirth. in the later ceremony, a doubled-headed knife (the pss-kf knife which egyptologist ann macy roth has recently demonstrated to represent the forked tail of set) made of iron (bia-en-pet "metal of heaven" since most pre-xviii dynasty iron in egypt was of meteoric origin) was used to pry open the mouth of a corpse or animate a statue. set himself was said to have opened the mouths of the gods. onyx tablet: ot.i.4

PHILIP NEIL MYTHS LEGENDS EXPLAINED

oi. zurvan worship of the unified god zurvan became a heresy of zoroastrianism, which regards ahura mazda and ahriman as having existed in duality from the beginning of time. barsom twigs barsom twigs are sacred and a symbol of priesthood. zurvan gave them to ahura mazda, in recognition that he was his true son. their use was spread by the god sraosha( obedience, who is present at every religious ceremony. he is embodied in men s prayers and hymns, which he takes to heaven in a chariot drawn by four white horses with golden hooves. maturity these figures represent mature human beings. when the world is recreated at the end of time, all adults will be brought back to life at the age of 40. ahura mazda sun emblem this glazed brick relief from the sixth or fifth century bce was found at susa

r, fire, and patron of ironworkers, rides up on his white horse. in his role as a military leader, ogoun has also acquired many political skills; the conference of the gods on the future of haiti cannot start without him. mountain origin the petro voodoo cult, which grew out of the rage of the slave experience, was born in the hills of haiti, among escaped slaves known as maroons. in 1791 a petro ceremony, led by a voodoo priest, boukman dutty, sparked an uprising for independence. grave the cross on this tomb is the symbol of baron samedi and the crossroad of death. an offering of rum to ghede stands at its base. all the voodoo gods are identified with catholic saints: erzulie with the virgin mary, legba with both st. peter and lazarus, ogoun with st. james the greater, damballah wedo wit

, represents damballah and ayida wedo (aido- hwedo, see p. 88, the male and female rainbow snakes who embrace the world, across the sky and beneath the sea. calling the gods the designs known as vevers are used to call the gods and are drawn on the earth in flour. at the centre of the circle in a voodoo ritual would be the poteau-mitan, the center-post by which the gods make their entrance to the ceremony. the ship symbol stands for agw, the god of the sea and formal consort of erzulie. agw himself is generous, faithful, and strong. papa legba papa legba, the god of the crossroads, is depicted as a frail old man, although he is celebrated as the lord of life. a prayer at childbirth begs legba to open the road for me. do not let any evil spirits bar my path. legba straddles all the worlds

birds are known by the navajo as the heralds of dawn and relate to talking god, the god of dawn and the eastern sky who makes a distinctive sound, hu hu hu hu, as he approaches. sacred objects each god holds three sacred objects a charm, a rattle, and a basket. rattles like these, painted black with a white design to symbolize the rain cloud and lightning are used by the shaman in the mountainway ceremony. the baskets, shaped in the ancient sun-symbol of the swastika, are dressed with eagle plumes and face counterclockwise. pouch es each god carries a pouch covered with porcupine quills. these pouches were precious to the navajo because they traded for them with nations such as the ute. when reared-within-the-mountain makes his escape, talking god instructs him to take with him two bags fi

h the sacred pipe but he is finally vanquished by one of the women. this woman then takes the lead in the celebratory feast that night. she is said to hold the power of creation and of life and death, and be the mother of the buffaloes. the buffalo dance by george catlin (1794-1872) this painting shows the mandan indians, who lived on the upper missouri river, performing part of the annual okeepa ceremony. it celebrated the subsiding of the waters after the deluge in the mandan flood myth; lone man was the only survivor, landing his big canoe on a high mountain to the west, where he still lives. if the ceremony was not performed, the mandan believed the flood would rise again to destroy the human race once more. lone man i n the beginning, says the native american mandan creation myth, the

PRELUDE TO THE BLACK ARTS

a purpose in mind, as you haven't yet decided what you want the machine to do. likewise, in order to perform magickal acts, you first need a purpose or reason for doing them. after that, you need to develop your focus, your intent, your will, perfect control and develop a workable technique to succeed. many "magick books" start off by telling the budding mage to perform a cleansing or a banishing ceremony. that is all well and good, assuming that the mage in question has first cleansed him/herself. now it's one thing to wave some sea salt around the room and go through the necessary moves to sweep out any unwelcome spirits before performing a serious ritual, but it is quite another to cleanse a human mind of a lifetime of misinformation, half-truths and outright lies, handed down from vari

PROMETHEUS

les killed this eagle and freed prometheus. hyginus fabulae 144 the kneeler. others say he is prometheus, bound on mount caucasus. hyginus astronomica 2.6 arrow. this arrow, they say, is one of the weapons of hercules, with which he is said to have killed the eagle which ate the liver of prometheus. it seems not unprofitable to speak of prometheus at greater length. when the men of old with great ceremony used to carry on the sacrificial rites of the immortal gods, they would burn the victims entire in the flame of the sacrifice. and so, when the poor were prevented from making sacrifices on account of the great expense, prometheus, who with his wonderful wisdom is thought to have made men, by his pleading is said to have obtained permission from jove for them to cast only a part of the vi

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

the gods of the nile. there was also an egyptian bull-god, apis, an incarnation of the creation-god ptah. gthe priests at memphis kept a real bull that was thoguht be the god fs living image. the bull lived in luxurious accomodations near the temple of ptah, and at regular festivals the egyptian upper classes were allowed to come and view the bull. when the bull died, it was mummified in a solemn ceremony and buried in underground catacombs h (philip wilkinson, dk illustrated dictionary of mythology [london: dorling kindersley, 1998, pp. 31, 35. the arizal on parashat beshalach (2) 11 rather [g-d] acted with mercy at the sea, and judged [the jews] only according to their deeds at that time. thus, the word for gwill be silent h is written without [an expected] yud, so that it may be read, g

tters of the name havayah, yud-hei-vav, and the basket symbolizes the fourth letter, the final hei, which, as we know, also signifies the sefirah of malchut. malchut is the recipient of the flow of divine insight and beneficence of the sefirot signified by the first three letters of the name havayah. it is therefore symbolized by the basket that holds the fruits. the priest represents g-d in this ceremony, and he takes the fruit and the basket, symbolizing the divine name, and waves them in the four directions, indicating that it is g-d who runs and animates the world. the holes in the wicker basket evoke the image of g-d observing the world from his unobserved vantage point and directing the affairs of life through his divine providence .translated from ta famei hamitzvot and sha far hape

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ng 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 these poetic and deeply symbolic words, the three principal officers in the neophyte grade ceremony ritually bring the candidate into the order of the golden dawn as well as to the light. this is not unlike edinger's explanation in ego and archetype of the circular development of the ego-self axis of which the anima may be the bridge. the "night" is the unconscious, and the "day" increased consciousness. edinger refers to an alternating process of ego-self separation and ego-self union

avior 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 either through personal work xviii or within an initiatory group (later in this introduction i will offer suggestions for the individual to plan a safe and successful approach to this work overall) this light knows no moral or conscionable dictate (fire can bum your hand as surely as

dent study the beautiful simplicity of the construction of such rituals as are intended for the consecration of the various weapons or instruments that are to be used. there is no need to rush headlong into making the instruments. delay this process for a while until the meaning of the ceremonies is assimilated into the psyche. again, i would suggest that the students select a simple consecration ceremony, such as that for the lotus wand, and analyze it with as much attention and care as he would have done the neophyte ritual in the preceding volume. apart from all else, it lays down the simplest possible forms or principles upon which ceremonies should be constructed. though the manufacture of the elemental weapons is a simple enough procedure, although a time-consuming one, these should

l the conseaation ceremonies have been studied closely enough to have yielded their ultimate secrets. there are far more complicated rituals depicted in volume i11 (old edition) but these particular shorter consecration ceremonies take the prize for simplicity, sincerity and efficacy. i was particularly impressed by the skill and ingenuity involved in the writing, for example, of the consecration ceremony for the four elemental weapons. its virtuosity renders it altogether unique. these matters make one ponder anew the origins of the golden dawn and its teachings. what mcgregor mather has written and published is of course good; of this there is little question. but not one of three published works-the kabbalah unveiled, the greater key of king solomon, and the sacred magic of abramelinbea

saic attitude towards this and other initiatory rituals. both of these papers are among the most important of all order documents, since so many general magical formulae are there described. they pertain to a great many magical matters, other than initiation. as an aside, for the serious student who is interested in making comparisons and drawing deductions, i recommend a slim volume entltled the ceremony oflnitiation by w. l. wilmshurst, an eminent british freemason. this little volume, though privately printed in 1953, is available to the general public, being obtainable through j. m. watkins, london. it purports to be an analysis and commentary onmasonic initiations. its similarity to the 2-2 document is startling, though the latter is of course written on a much deeper level than its m

REGARDIE TALISMANS

ollows: fire aries leo sagittarius triplicity: heh teth samech+ al= hitsael earth taurus virgo capricorn triplicity: vav yod ayin+ al= vioel air gemini libra aquarius triplicity: zayin lamed tzaddi+ al= zaitzel water cancer scorpio pisces triplicity: cheth nun qoph +al= chankel these names should either be incorporated into the talisman itself, or sigils based upon them should be traced, during a ceremony, over the talisman, as though standing upon it, while the angelic name is vibrated strongly and often. chapter five a practical example the clarification of all the above theoretical points can best be achieved by means of a practical example. let us assume that in the critical analysis of my characterstructure, i find that i am on the whole sombre, serious and reserved, and that i have n

self, he can do nothing. he has tried to lift himself up by his own bootstraps, but to no avail. now the process of initiation, takes over with a view to opening the candidate to higher forces. much the same viewpoint is adopted relative to the talisman. it requires to be activated by the forces of higher planes. as crowley once put it extremely well: it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. it is the formula 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 wit

RELIGIOUS TENANTS OF THE YEZIDI

to me they kissed my feet. i am the mouth, the moisture of whose spittle is as honey, wherewith i constitute my confidents. fr. 1 and by his light he hath lighted the lamp of the morning. i guide him that seeketh my direction. and i am he that placed adam in my paradise/ fn. 1. derwishes among the mohammedans are inducted into office by drinking a bowl of milk into which a sheikh has spat, which ceremony is called h l by the arabs. the original word which i have translated "confidents" designates literally those learned men whom eastern monarchs used to entertain at their courts. the term as above applied seems to indicate the kaww ls who are the sacred poets of the yezeedees. p. 114 and i am he that made nimrod a hot burning fire. and i am he that guided ahmet mine elect, i gifted him wi

that great luminary, as being one of the noblest productions, and most powerful agents of the divine power and goodness, is looked upon by them as the purest symbol of yezd, and hence they worship its rising and setting by kissing the ground with their faces turned either to the east or west. this is done every morning and evening by the priestly castes; but the common people frequently omit the ceremony, and some neglect it altogether. i have been informed that the duty is only incumbent upon these latter on particular occasions, such as during the pilgrimage to sheikh adi, when it is performed with more than common solemnity. large parties frequently encamp at the foot of the mountain which hems in the sacred valley on the south, and begin the ascent at early dawn. as soon as the rays o

red to exercise the same functions, for which they receive a fee. sheikh n sir is also occasionally solicited to preside over the funeral rites, which are more generally conducted by the kaww ls and sheikhs. these are extremely simple, but in one respect peculiar: when a yezeedee is about to die, a kaww l is called in, who pours into his mouth a quantity of water; if he happens to die before this ceremony can he performed it is reserved till the body is brought to the grave. fr. 1 whilst the corpse is laid out in the house, the kaww ls chant one or two hymns to the sound of their sacred instruments, and then precede the funeral procession to the grave, burning incense as they go. morning and evening for several successive days the male and female relatives of the deceased repair to the gra

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ed his success. however, when the other brethren reached him, he was lying on the floor,apparently dead. the brethren tried to discover his last secret by consulting the working papers thatlay on the bench205the initiate is therefore put into the role of a brother trying to piece together gualdi222s discovery, byinvestigating alchemy, astrology and astronomy, etc. at the climax of the philosophus ceremony,the initiate sees gualdi return to life 226 the hymn which is sung at this point giving some telling cluesrituals of the societas rosicrucianis in angliaforeword3 as to the real nature of the "elixir vitae"alex sumner.rituals of the societas rosicrucianis in angliaforeword4 zelatorfirst sectionthe aspirant in the preparation room, retains his citizen222s dress, but uncovered. over his hea

n when in their power, without a revelation of who they are.now, frater zelator, having passed through the ceremonies required by our ordinance, and havingknelt before the altar of light, you are permitted to join in the mystic labours of this grade.this privilege is conferred only upon discreet and worthy men to whom the revelations oftheosophy and hermetic science may be safely confided. in our ceremony you may have noticed asimilarity to certain rite practised in the ancient mysteries. it is thus that we hope to lead the sincereaspirant to the lofty realms of intellectual truth and to the knowledge of the everlasting. we tracethe growth of our philosophy through the remotest avenues of time, sustained by the continuousadvent of sages and magi, a grand and spiritual procession of teacher

ed by the continuousadvent of sages and magi, a grand and spiritual procession of teachers illuminating the pathway towisdom, the great and wise men of were the heralds of our principles and kindled their lamps at thesacred fire in which we now rejoice. falter not because the way seems long and the soul is weary,but toil on toward the higher planes of wisdom. life itself is imaged in this opening ceremony, andthe serpent course, truly and divinely directed, is that of the wise men in search of truth.difficulties and perils may beset your mental vision, even as obstacles present themselves in ourworldly affairs, let us, however, remember that knowledge is power and that the source of allwisdom will sustain our feeble steps on the journey that leads to eternal life.battery of three, that all

uty of explaining the divine essence of fire: the holy andperpetual fire which was under the constant care of the virgin priestesses, whose services of puritywere preserved in the doctrines taught in persia, egypt, greece and italy, and were termed 'perpetualwatches' or 'watch lights, this observance is still maintained in the persian, roman and hebrewfaiths. it is their 'ignis aeternus, the holy ceremony of fire pervades all religious systems, being auniversal symbol in worship, a visible representation of the spirit of the invisible. for as fire iseverywhere, so god is everywhere, about us and in us, and thus we are god-lighted men. this wasthe teaching of the fire-worshippers, who claimed the discovery of the eternal fire, or thus to haveapproached their master in the 'immortal light. t

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

ne white and one black; the operator, whether male or female, holding a sword in one hand and a 20 the ritual of transcendental magic wand in the other, had one foot shod and the other bared. moreover, either one or three persons were required for magical works, because the duad would mean immobility or death in the absence of an equilibrating motor; and when a man and a woman participated in the ceremony, the operator was always a virgin, a hermaphrodite, or a child. i shall be asked whether the eccentricity of these rites is arbitrary, and whether its one end is the exercise of the will by the mere multiplication of difficulties in magical work? i answer that in magic there is nothing arbitrary, because everything is ruled and predetermined by the one and universal dogma of hermes, that

ator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his undergarments must be of the most intact and scrupulous cleanliness. the ceremony should begin with a prayer suited to the genius of the spirit about to be invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st. bridget. for the great men of antiquity, we may use the hymns of cleanthes or orpheus, with the oath terminating the golden verses of pythagoras. in our

um or iaurel-almond, 84 the ritual of transcendental magic would enter quite as successfully into such preparations. the fat or blood of night-birds added to these narcotics, with black magical ceremonies, would impress imagination and determine the direction of dreams. to sabbaths dreamed in this manner we must refer the accounts of a goat issuing from pitchers and going back into them after the ceremony; infernal powders obtained from the ordure of this goat, who is called master leonard; banquets where abortions are eaten without salt and boiled with serpents and toads; dances, in which monstrous animals or men and women with impossible shapes take part; unbridled debauches where incubi project cold sperm. nightmare alone could produce or explain such scenes. the unfortunate cure gaufri

ROBERT KIRK WALKER BETWEEN WORLDS

od for a curious person to get a transient [that is, temporary] sight of this otherwise invisible crew of subterraneans, if impotently and over-rashly sought, is to put his foot on the seer's foot, and [then] the seer's hand is put on the inquirer's head, who is [then] to look over the wizard's [seer's] right shoulder [this method is one] which has an ill appearance [for it implies] as if by this ceremony an implicit surrender were made of all between the wizard's foot and his hand before the persons can be admitted [as] a privado to the art [of seership. then will he see a multitude of wights like furious hardy men flocking to him hastily from all quarters, as thick as atoms in the air. these are not nonentities or phantasms [or] creatures proceeding from an affrighted apprehension [or] c

ies. these are threshold or portal ceremonies, and the childish notion of gruesome horror, such as are found in modern films and books, play no part in this type of ancient practice. as we have noted above, a major part of fairy lore is concerned with ancestors, thus the first instance of ritual is likely to be derived from pagan ceremonies of initiation involving ancestral contacts. this type of ceremony persists even today in tibetan buddhism, shamanism, and other chthonic religions or magical arts, and is by no means defunct. the wearing of a helix and cord of hair (kirk glosses helix as a kind of ivy, bearing no berries, running around) around the body has many ritual ramifications; the cord is still used in magical art today as an implement of connection. the helix of ivy may link to

himself died on 14 may 1692: local tradition asserts that he collapsed while walking at night on the fairy hill at commentary 107 aberfoyle. some time after his death and burial, however, kirk appeared to a relative and gave a detailed set of instructions by the means of which he might be recovered from the fairy realm. he was not, therefore, dead at all, and could be retrieved at the christening ceremony of his own (posthumous) infant. the ritual for his recovery was that he would appear at the christening, and his cousin was to throw a knife over him which would liberate him (due presumably to the fairies' aversion to iron. in 1812 patrick graham25 wrote that local people firmly believed that kirk was still in fairyland, as his cousin had been so astonished at his appearance at the chris

RUBY TABLET OF SET

ntal processes and intellectual reactions that visual symbols will evoke, and going instead to the more reactive, bodily, reactions. we react to the smell of bodily feces with distaste because of the body's reaction to that sort of an input. we find the fragrance of a rose very pleasing. one of the reasons we use fragrant incenses during a ritual is to bring about bodily reactions which enhance a ceremony because of the smells and our reactions to the smells. the discussion of one question leads to another. we learn the reactions/ interpretations/ meanings of visual and verbal symbols (at least those discussed above. do we also learn reactions to incenses and music, or are those reactions more innate? the first response was that our reactions and interpretations, even our likes and dislike

ulty communicating within the temple of set, since our symbolic vocabulary is so much less cohesive. this lack of similarity in symbolism affects not only written communication, but also ritual activity. each pylon seems to develop its own pattern of symbolism, and inter-pylon rituals can at times be very difficult. fitting many diverse magicians with their diverse backgrounds into one meaningful ceremony can be a challenge, a challenge faced at each conclave, and at each activity like the order of shuti workshop. language of the unconscious?(2) the first question asked by the grand master was "what is symbolism" the first answer received was "a language of the unconscious" parts of the workshop's discussion might seem to support this definition, while others contradict it. so let the gran

p. 211] lesser black magic would include everything from stage magic to the application of cosmetics to machiavellian power politics "greater black magic is the causing of change to occur in the subjective universe in accordance with the will. this change in the subjective universe will cause a similar and proportionate change in the objective universe [crystal tablet, p. 28] working: a ritual or ceremony; also- and perhaps more importantly "an exploration of essence [aquino, the church of satan, the process whereby the higher self or spiritual being of the initiate is unmasked and a knowledge of set, the source of this being, is manifested. 50. lavey, the satanic bible, page 33 51. the determinist hypothesis (i.e. the contention that individual will or creative agency in fact does not exi

red in any sense, though they may be cared for in any memorial way desired by the individual and his or her relatives. the ba itself does not separate from the consciousness of set, nor from those of other setians via gbm workings. therefore no ritualized mourning is necessary. nor are non-initiates of the temple, whether officials of conventional religions or not, able or expected to perform any ceremony affecting the ba. medical treatment: the temple has no prohibitions concerning medical practices save those that would be offensive to the ethics of the individual setian. other considerations: a. beliefs or practices which might conflict with a member of the group serving in the military or obeying an order of a duly appointed superior: as an institution the temple of set has no policies

to believe them. i had been dealing with bizarre, deviant behavior for many years and had long since realized that almost anything is possible. just when you think that you have heard it all, along comes another strange case. the idea that there are a few cunning, secretive individuals in positions of power somewhere in this country regularly killing a few people as part of some satanic ritual or ceremony and getting away with it is certainly within the realm of possibility. but the number of alleged cases began to grow and grow. we now have hundreds of victims alleging that thousands of offenders are abusing and even murdering tens of thousands of people as part of organized satanic cults, and there is little or no corroborative evidence. the very reason many "experts" cite for believing

SALMANRUSHDIE THESATANICVERSES

w many countries could you go into some bar and start up a debate like that? the passion, the seriousness, the respect. you keep your civilization, toadji; i like this one plenty fine "give up on me" he begged her "i don't like people dropping in to see me without warning, i have forgotten the rules of seven--tiles and kabaddi, i can't recite my prayers, i don't know what should happen at a nikah ceremony, and in this city where i grew up i get lost if i'm on my own. this isn't home. it makes me giddy because it feels like home and is not. it makes my heart tremble and my head spin "you're a stupid" she shouted at him "a stupid. change back! damn fool! of course you can" she was a vortex, a siren, tempting him back to his old self. but it was a dead self, a shadow, a ghost, and he would no

hallway, where mr. saladin chamcha stood, his left hand holding up his pyjamas because a button had come off when he hurled himself on to his bed. with his right hand he was rubbing at an eye "bingo" said the hissing man, while the moaner clasped .his hands beneath his chin to indicate that all his prayers had been answered, and the roller of eyes shouldered past rosa diamond, without standing on ceremony, except that he did mutter "madam, pardon _me" then there was a flood, and rosa was jammed into a corner of her own sitting-room by that bobbing sea of police helmets, so that she could no longer make out saladin chamcha or hear what he was saying. she never heard him explain about the detonation of the _bostan- there's been a mistake, he cried, i'm not one of your fishing-boat sneakers-i

nything in a type like me" he cried, and when he realized that he had been so agitated that he had spoken aloud he knew he must be in love, that he was sick as a dog with love, and that the object of his affections was no longer his loving wife "then what a damn, shallow, tricksy and self-deceiving fellow i am" he sighed to himself "to change so much, so fast. i deserve to be finished off without ceremony" but he was not the type to fall on his sword. instead, he strolled a while around the corridors of peristan, and pretty soon the house worked its magic and restored him to something like a good mood once again. the house: in spite of its faery name, it was a solid, rather prosy building, rendered exotic only by being in the wrong country. it had been built seven generations ago by a cert

e day. that night, lying down on his mat beside old khadija, he murmured "at last. i've always wanted to see the ka"aba, to circle it before i die" she reached out from her mat to take his hand "i, too, have hoped for it, against hope" she said "we'll walk through the waters together" mirza saeed, driven into an impotent frenzy by the spectacle of the packing village, burst in on his wife without ceremony "you should see what's going on, mishu" he exclaimed, gesticulating absurdly "the whole of titlipur has taken leave of its brains, and is off to the seaside. what is to happen to their homes, their fields? there is ruination in store. must be political agitators involved. someone has been bribing someone- do you think if i offered cash they would stay here like sane persons" his voice dri

whose devotion she sought most- and the deeper the intimacy, the harder she kicked- so that the other, having been brought to a place of absolute trust, and having lowered all his defences, received the full force of the blow, and was devastated- which, indeed, is what befell gibreel farishta, when after three weeks of the most ecstatic lovemaking either of them had ever known he was told without ceremony that he had better find himself somewhere to live, pretty sharpish, because she, allie, required more elbow-room than was presently available- and his overweening possessiveness and jealousy, of which he himself had been wholly unaware, owing to his never previously having thought of a woman as a treasure that had to be guarded at all costs against the piratical hordes who would naturally

SAPPHIRE TABLE OF SET MAIN

han the rest of us" if that answer is made by reference to scripture or lineage, rather than the achievements of the students, the group deserves the contempt it gets. the second type of distrust is a subtle and ignoble one "i don't think i can get better" the latter view breeds a nihilism and cynicism that eventually rots both its holder and his culture *initiation is about process, not (merely) ceremony. i wonder if any intellectual historian has paid attention to the fact that process philosopher henri bergson's sister was macgregor mather's wife. the essential idea of process philosophy is that "the many become one and are enriched by one" as we develop into the only open place for us, the future, we are constantly putting our lives together. generally this is done on a haphazard plan

e that everything is going into the whole. the ceremonies of initiation don't do this work: they can however focus it by use of symbols which represent the new whole the initiate has made of her life. since the ceremonial part of initiation is the visible bit that anyone can get, foolish people assume that it is initiation. this assumption has spawned countless cults and kooky books that focus on ceremony. these are as misleading as a book that describes the cap-and-gown ceremony- but fails to mention the four or five years of university beforehand *initiation is about exchange not (merely) book learning* people love to read and surf the web, and otherwise amuse themselves. playing with new ideas is lots of fun. but amusement is not change of a very high order. change is an interesting wor

SAPPHIRE TABLET OF SET

han the rest of us" if that answer is made by reference to scripture or lineage, rather than the achievements of the students, the group deserves the contempt it gets. the second type of distrust is a subtle and ignoble one "i don't think i can get better" the latter view breeds a nihilism and cynicism that eventually rots both its holder and his culture *initiation is about process, not (merely) ceremony. i wonder if any intellectual historian has paid attention to the fact that process philosopher henri bergson's sister was macgregor mather's wife. the essential idea of process philosophy is that "the many become one and are enriched by one" as we develop into the only open place for us, the future, we are constantly putting our lives together. generally this is done on a haphazard plan

e that everything is going into the whole. the ceremonies of initiation don't do this work: they can however focus it by use of symbols which represent the new whole the initiate has made of her life. since the ceremonial part of initiation is the visible bit that anyone can get, foolish people assume that it is initiation. this assumption has spawned countless cults and kooky books that focus on ceremony. these are as misleading as a book that describes the cap-and-gown ceremony- but fails to mention the four or five years of university beforehand *initiation is about exchange not (merely) book learning* people love to read and surf the web, and otherwise amuse themselves. playing with new ideas is lots of fun. but amusement is not change of a very high order. change is an interesting wor

SATANIC BIBLE

ptisms, weddings, and funerals in the name of the devil, press coverage, though unsolicited, was phenominal. by 1967 the newspapers that were sending reporters to write about the church of satan extended from san fransisco across the pacific to tokyo and across the atlantic to paris. a photo of a nude woman, half covered by a leopard skin, serving as an altar to satan in a lavey-conceived wedding ceremony, was transmitted by major wire services to daily newspapers everywhere: and it showed up on the front page of such bulwarks of the media as the los angeles times. as the result of the publicity, grottos (lavey's counterpart to covens) affiliated with the church of satan spread throughout the world, proving one of lavey's cardinal messages: the devil is alive and highly popular with a grea

, in accordance with his own emotional needs- one that best represents the very carnal and physical being that has the idea-power to invent a god in the first place? if man insists on externalizing his true self in the form of "god, then why fear his true self, in fearing "god- why praise his true self in praising "god- why remain externalized from "god" in order to engage in ritual and religious ceremony in his name? man needs ritual and dogma, but no law states that an externalized god is necessary in order to engage in ritual and ceremony performed in a god's name! could it be that when he closes the gap between himself and his "god" he sees the demon of pride creeping forth- that very embodiment of lucifer appearing in his midst? he no longer can view himself in two parts, the carnal a

y the carnal- and always were! then he either hates himself to death, day by day- or rejoices that he is what he is! if he hates himself, he searches out new and more complex spiritual paths of "enlightenment" in hopes that he may split himself up again in his quest for stronger and more externalized "gods" to scourge his poor miserable shell. if he accepts himself, but recognizes that ritual and ceremony are the important devices that his invented religions have utilized to sustain his faith in a lie, then it is the same form of ritual that will sustain his faith in the truth- the primitive pageantry that will give his awareness of his own majestic being added substance. when all religious faith in lies has waned, it is because man has become closer to himself and farther from "god; close

its rightful name- satanism? certainly it would be far less hypocritical. in recent years there has been an attempt to humanize the spiritual concept of christianity. this has manifested itself in the most obvious non-spiritual means. masses which had been said in latin are now said in native languages- which only succeeds in making the nonsense easier to understand, and at the same time robs the ceremony of the esoteric nature which is consistent with the tenets of the dogma. it is much simpler to obtain an emotional reaction using words and phrases that cannot be understood than it is with statements which even the simplest mind will question when hearing them in an understandable language. if priests and ministers were to have used the devices to fill their churches one hundred years ag

hich has your best interests at heart "satanism is based on a very sound philosophy" say the emancipated "but why call it satanism? why not call it something like 'humanism' or a name that would have the connotation of a witchcraft group, something a little more esoteric- something less blatant" there is more than one reason for this. humanism is not a religion. it is simply a way of life with no ceremony or dogma. satanism has both ceremony and dogma. dogma, as will be explained, is necessary. satanism differs greatly from all other so-called white-light "white" witchcraft or magical groups in the world today. these self-righteous and supercilious religions protest that their members use the powers of magic only for altruistic purposes. satanists look with disdain upon "white" witchcraft

SATANIC RITUALS

satanic rituals. here are the actual texts of such forbidden rites as the black mass and satanic baptisms for both adults and children. the satanic rituals anton szandor lavey the ultimate effect of shielding men from the effects of folly is to fill the world with fools -herbert spencer- contents- introduction 11 concerning the rituals 15 the original psychodrama-le messe noir 31 l'air epais-the ceremony of the stifling air 54 the seventh satanic statementdas tierdrama 76 the law of the trapezoid-die elektrischen vorspiele 106 night on bald mountain-homage to tchort 131 pilgrims of the age of fire- the statement of shaitan 151 the metaphysics of lovecraftthe ceremony of the nine angles and the call to cthulhu 173 the satanic baptisms-adult rite and children's ceremony 203 the unknown know

ng oneself from all thoughts and related acts previously ritualized. the productions contained here fall into two distinct categories: rituals, which are directed towards a specific end that the performer desires; and ceremonies, which are pageants paying homage to or commemorating an event, aspect of life, admired personage, or declaration of faith. generally, a ritual is used to attain, while a ceremony serves to sustain. for example, the traditional black mass would incorrectly be considered a ceremony-a pageant of blasphemy. actually it is usually entered into for a personal need to purge oneself, via overcompensation, of inhibiting guilts imposed by christian dogma. thus it is a ritual. if a black mass is performed by curiosity seekers or "for fun" it becomes a party. what constitutes

ample, the traditional black mass would incorrectly be considered a ceremony-a pageant of blasphemy. actually it is usually entered into for a personal need to purge oneself, via overcompensation, of inhibiting guilts imposed by christian dogma. thus it is a ritual. if a black mass is performed by curiosity seekers or "for fun" it becomes a party. what constitutes the difference between a satanic ceremony and a play presented by a theatre group? often very little: mainly it hinges on the degree of acceptance on the part of the audience. it is of little consequence whether an outside audience does or does not accept the substance of a satanic ceremony: the strange and grotesque always has a large and enthusiastic audience. murders sell more newspapers than garden-club meetings. however, it

hinges on the degree of acceptance on the part of the audience. it is of little consequence whether an outside audience does or does not accept the substance of a satanic ceremony: the strange and grotesque always has a large and enthusiastic audience. murders sell more newspapers than garden-club meetings. however, it is important to consider the needs of the participants: those who need satanic ceremony most are the least likely to let themselves go before an audience of the curious. unlike encounter groups, the purpose of most satanic ceremonies is to elevate the self rather than demean it. encounter "therapy" is founded on the premise that if one is reduced in stature by another, who in turn has been reduced, all will have a firm foundation upon which to build. in theory this is admira

performances. this started with audience participation, with selected members of the audience called up to the stage to assist a performer in his role. gradually this developed to such a degree that entire audiences mingled with the cast still, there can be no assurance that an audience will participate as a result of genuine enthusiasm, or merely because they are expected-or coerced-to do so. a ceremony is dependent upon total single-mindedness of purpose on the part of all persons present. even commemorative pageants of a public nature suffer from divergence of thought and emotion during the festivities. a fourth of july or mardi gras festival has a definite reason for its existence, yet how many participants maintain an awareness of its raison d'etre while revelling? the festival becom

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

copulated prior to the ritual. the mass took place in a disused church, water from a well in which an unbaptized child had drowned replaced wine and a black triangular host was duly consecrated. the progression from the mass of the dead into the modern black mass took a new turn when it was linked to the medieval witches sabbath. accordingly the inclusion of a horned figure who presided over the ceremony and who came to be associated with the hebraic scape-goat came to be one of the satanism- an examination of satanic black magic side 3 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library central aspects of the black mass. the orgy was also then included, something that was most likely deri

any genuine magickal rituals. what there can be: what there often is- in genuine satanism at least- is the simple dedication of infants by their parents to the darker path, and this involves only the appointing of guardians to watch over and care for the child(ren:"do you, so chosen, pledge to guard and watch over this newborn and to teach them when the teaching time is right, our ways [from 'the ceremony of birth' in "the black book of satan (ona] the time for teaching is when the child, in accord with satanic philosophy, can choose for themselves- sixteen years of age or thereafter- that is, when they have attained the threshold of adulthood. hence, there is not, and cannot be, any such thing as "satanic" child-abuse: there can be no childhood' initiation, no participation by children un

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

in its entirety. alchemy: an ancient science that aimed to transform substances of little value into those of greater value, such as lead into gold. allah: the name of god in islam, derived from the arabic word al-ilah, meaning the one true god. amaterasu: the sun-goddess. amesha spentas: the bounteous immortals, aspects, or sides, of ahura mazda. amrit: a solution of water and sugar, used in the ceremony when sikhs are initiated into the faith. xv amrit sanskar: the initiation ceremony for young sikhs. anand karaj: the sikh wedding ceremony. animism: the worship of trees, rocks, mountains, and such, which are believed to have supernatural power. anthropomorphism: attributing human shape or form to nonhuman things, such as the gods. apathia: stoic belief that happiness comes from freedom f

ble, physical particles that are too tiny to be observed by human beings. atonement: in christianity, the sacrifice and death of jesus to redeem humankind from its sins. aum: often spelled om, the sacred syllable and symbol of hinduism; a symbol of the unknowable nature of brahma. avesta: the chief sacred scripture of zoroastrianism. xvi world religions: almanac words to know baptism: a religious ceremony in which a person is dipped in or sprinkled with water as a sign of being cleansed of sin. bar mitzvah: the jewish coming-of-age ceremony for boys. bat mitzvah: the jewish coming-of-age ceremony for girls. belief: a conviction of the truth of a proposition either by close examination or trust. beltane (beltaine: neo-pagan holiday on april 30. benevolence: the tendency to do good and to be

submitted ourselves to god. myth: a legendary story, often with no basis in historical fact, that frequently tells of the actions of deities and helps to explain some naturally occurring event or some supernatural occurrence. mythology: the collected stories of a culture or religion, especially those dealing with the origins, heroes, gods, and beliefs of a group of people. naam karam: the naming ceremony for children. namaskar: the basic prayer of jainism, recited each morning and at night before bedtime. neo-paganism: a term referring to modern religions based on ancient pagan religions. nirvana: the end of suffering, beyond time and space; the goal of all buddhists. nivritti: people who choose to withdraw from the world to lead a life of renunciation and contemplation. norito: prayers t

death on a cross. xxvi world religions: almanac words to know rig veda: the central scripture of hinduism, a collection of inspired hymns and songs. rosh hoshanah: the jewish new year. sabbat: holidays practiced by wiccans throughout the year, including the summer and winter solstices, the vernal and autumnal equinoxes, and four additional holidays between these four. sacrament: a sacred rite, or ceremony. sadhana: ascetic person. saint: a deceased person who has been recognized for living a virtuous and holy life. salat: daily prayer. salvation: the deliverance of human beings from sin through jesus christ s death on the cross. samhain (samhuinn: neo-pagan holiday celebrated on october 31. samsara: the ongoing cycle of birth, life, death, and rebirth. samyak charitra: right conduct; one o

le demon lamashtu, who was said to kill or kidnap children. the moon god, nanna, was called upon to help the woman in labor. the earliest lullabies, or soothing songs sung to babies, were adapted from incantations, or sung prayers, to protect the infant. the next major rite of passage, marriage, was both a religious and a legal matter. law codes that survive show that marriage was celebrated in a ceremony that had five parts: 1. the engagement, in which parents agreed to the future marriage; 2. payments by both families of a dowry to the bride and a payment to the groom (the bride-price; 3. the wedding ceremony itself, which could last several days with feasting; 4. the arrival of the bride in her father-in-law s house, where the couple would at first live; and 5. the consummation of the m

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

they had yelled and shouted, and sung and danced, when the venerable age, or the gallant youth, of aristocracy or letters, passed by their streets in the dismal tumbrils; but they shut up their shops, and murmured to each other, when their own order was invaded, and tailors and cobblers, and journeymen and labourers, were huddled off to the embraces of the "holy mother guillotine" with as little ceremony as if they had been the montmorencies or the la tremouilles, the malesherbes or the lavoisiers "at this time" said couthon, justly "les ombres de danton, d'hebert, de chaumette, se promenent parmi nous (the shades of danton, hebert, and chaumette walk amongst us) among those who had shared the doctrines, and who now dreaded the fate of the atheist hebert, was the painter, jean nicot. mort

SIR WALLIS BUDGE EGYPTIAN MAGIC

spiritual worship, had their origin in superstitious customs which date from a period when god, under any name or in any form, was unconceived in the minds of the egyptians. indeed it is probable that even the use of the sign which represents an axe, and which stands the hieroglyphic character both for god and "god" indicates that this weapon and. tool was employed in the p. x performance of some ceremony connected with religious magic in prehistoric, or at any rate in predynastic times, when it in some mysterious way symbolized the presence of a supreme power. but be this as it may, it is quite certain that magic and religion developed and flourished side by side in egypt throughout all periods of her history, and that any investigation which we may make of the one necessarily includes an

of papyrus upon which a figure of the monster has been drawn, and a wax figure of him be burnt in a fire made of a certain kind of grass, and the prescribed words be recited over them as they burn, the sun-god will be delivered from apep, and that neither rain, nor cloud, nor mist shall be able to prevent his light from falling upon the earth. moreover, the rubric describes the performance of the ceremony as a meritorious act! e. a. wallis budge. london, august 28th, 1899 p. 1 egyptian magic. chapter i. antiquity of magical practices in egypt. in the first volume of this series 1 an attempt was made to set before the reader a statement of the ideas and beliefs which the ancient egyptians held in respect of god, the "gods" the judgment, the resurrection, and immortality; in short, to sketch

that every egyptian magician believed that he could perform things equally marvellous by merely uttering the name of one of his gods, or through the words of power which he had learned to recite; and there are many instances on record of egyptian magicians utterly destroying their enemies by the recital of a few words possessed of magical power, and, by the performance of some, apparently, simple ceremony. 1 but one great distinction must be made between the magic of moses and that of the egyptians among whom he lived; the former was wrought by the command of the god of the hebrews, but the latter by the gods of egypt at the command of man. p. 7 later on in the history of moses' dealings with the egyptians we find the account of how "he stretched out his hand over the sea, and the lord cau

hese members in their places. those who heard these words looked fixedly at the young man, who at once put up his hands and touched the members, whereupon his nose came off in his hand, and his cars slipped through his fingers on to the ground. the end of the story does not concern us, and so we pass on to note that the act of touching the mouth which zaclas performed is, of course, a part of the ceremony of "opening the mouth" which is so often referred to in religious texts, and was considered of extreme importance for the welfare of the dead, 1 and that the power of bringing back the dead to life which apuleius ascribes to the priest or magician was actually claimed some thousands of years before christ by the sages of egypt, as we may see from the following story in the westcar papyrus

al countries which lay on the mediterranean, and those who wore it seem to have attached to it much the same idea as its early inventors, the p. 42 egyptians. from a greek magical papyrus translated by goodwin 1 we may see that certain solemn ceremonies were performed over a scarab before it was worn, even in the period of the rule of the greeks and romans. thus about the "ring of horus" and the "ceremony of the beetle" we are told to take a beetle, sculptured as described below, and to place it on a paper table, and under the table there shall be a pure linen cloth; under it put some olive wood, and set on the middle of the table a small censer wherein myrrh and kyphi shall be offered. and have at hand a small vessel of chrysolite into which ointment of lilies, or myrrh, or cinnamon, shal

SORCERIES OF ZOS

rs and to lead a large movement in his name. the theory of the death posture, first described in the book of pleasure, was developed independently of the experiences of the above mentioned masters about whom nothing was published in any european language at that time. the rosicrucian mystique of the pastos containing the corpse of christian rosencreutz- dramatized by macgregor mathers in the 5 =6 ceremony of the golden dawn- resumes the mystery of this essentially egyptian formula of the mummified osiris. spare was acquainted with this version of the mystery. he became a member of crowley's a^.a, for a brief period, in 1910, and the golden dawn rituals- published shortly afterwards in the equinox- may have been available to him. the concepts of death and sexuality are inextricably connecte

SPENSER THE CULT OF THE ALL SEEING EYE 1960

emier and his brother. ngo dinh nhu. were assassinated in a cia-supported murder plot headed by buddhist traitors in the vietnamese government. at once the top surviving cao dai leader, exiled general le than tat, returned to viet nam from cambodia to regroup the many factions of the cult into a unified movement- 36- general tat returned on november 15, 1963 to the fold of the cao dai in a solemn ceremony in the great temple decorated with its grotesque dragons and the central symbol of the sect. the all-seeing eye radiating "cosmic rays" he knelt before an altar of sculpted cobras and a portrait of victor hugo in the uniform of the french academy. the elaborate ritual performed by the "priests" at that time represented an obscene travesty of religion. the central object of worship is the

SYMBOLISM

ntal processes and intellectual reactions that visual symbols will evoke, and going instead to the more reactive, bodily, reactions. we react to the smell of bodily feces with distaste because of the body's reaction to that sort of an input. we find the fragrance of a rose very pleasing. one of the reasons we use fragrant incenses during a ritual is to bring about bodily reactions which enhance a ceremony because of the smells and our reactions to the smells. the discussion of one question leads to another. we learn the reactions/ interpretations/ meanings of visual and verbal symbols (at least those discussed above. do we also learn reactions to incenses and music, or are those reactions more innate? the first response was that our reactions and interpretations, even our likes and dislike

ulty communicating within the temple of set, since our symbolic vocabulary is so much less cohesive. this lack of similarity in symbolism affects not only written communication, but also ritual activity. each pylon seems to develop its own pattern of symbolism, and inter-pylon rituals can at times be very difficult. fitting many diverse magicians with their diverse backgrounds into one meaningful ceremony can be a challenge, a challenge faced at each conclave, and at each activity like the order of shuti workshop. 1567 language of the unconscious? fn 1 the first question asked by the grand master was "what is symbolism" the first answer received was "a language of the unconscious" parts of the workshop's discussion might seem to support this definition, while others contradict it. so let t

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

e mass is being said in the sistine chapel and tourists are being shown the works of michelangelo, deep within the bowels of the vatican sits a large, circular room with 13 separate chambers, each leading to a distinct catacomb. when a mummified body is placed in front of each doorway, a young child is then brutally sacrificed with a long, golden knife during what is said to be a secret induction ceremony for new members of the illuminati, better known as the new world order. as a young freelance reporter in rome during the early 1980s, i heard many rumors of these secret ceremonies from local shop owners, several drunken priests and a couple of local clairvoyants or fortune-telling card readers, one who apparently advised and guided the film career of the famous italian film director, fed

f rome with the common-folk. in our first meeting, she delved heavily into her involvement with the "family" or the "chosen ones" saying her aristocratic background left her no choice in the matter. she said she was born into the ranks of the illuminati, taught as a child she was one of the "divine chosen ones" to rule over the masses and initiated into the "order" at a secret vatican underground ceremony in a room very similar to the type i previously heard about on the street. and when i finally got up enough courage to ask her about the child sacrifices, she couldn't talk about it, only burying her head in her hands as tears rolled out from between her fingers. the remainder of our discussions centered on the illuminati origins, its leadership centered in the vatican, its worldwide reac

li, which is andrianopolis, turkey. apostolic nuncio. member of the revered fabric of st. peter's basilica. for more informative articles, go to www.arcticbeacon.com. greg szymanski secret vatican catacombs, child sacrifices, mind control: svali, involved in u.s. illuminati for 30 years, talks openly about devious plans to topple america born into the illuminati, svali says her vatican initiation ceremony at the age of 12 involved child sacrificing and a promise to serve "the family or order" for life. 17 jan 2006 by greg szymanski part ii she looked into the eyes of the "french father" while a man looking like a priest in scarlet robes put a golden knife into the heart of sandy-haired little boy about three or four years old. the boy, drugged and glassy-eyed, had been placed like a sacrif

ible, each leading to a separate catacomb with every one of the 13 doorways blocked by the horrific site of a mummified body "after the boy was sacrificed, i had to bow and kiss the ring of the priest in scarlet robes and swear to serve the new world order for the rest of my life" recalls svali, 48, about the senseless sacrifice of what looked like "a drugged little boy" during her 1970 induction ceremony into the feared illuminati "i also had to swear to serve he who is to come as the 'great leader' looking back, it was just horrific and terror rushes into my mind every time i think about what happened "i remember counting the 13 mummified figurers in front of the catacombs and a voice saying 'the spirits of the father are watching over you' and that is when the little boy was sacrificed

a priest did that in scarlet robes and terror still goes through my mind when i think about it" at the age of 12, svali remembers being flown to rome, taken to the vatican and then meeting with two of the illuminati fathers, one the french leader and the other from germany. prior to leaving the u.s, she remembers being briefed by her multi-millionaire american parents about the importance of the ceremony, but told very little else about what to expect concerning the details and the gruesome child sacrifice. once in the vatican, she also remembers the two fathers, as they were called, meeting with high ranking members of the clergy before being escorted through a hidden doorway to the secret underground room "there were two other children my age also present and after the ceremony outside

TECHNICIANS GUIDE TO THE LEFT HAND PATH

went through periods of immense popularity alternating with total denunciation. set in the predynastic and archaic periods was an essentially positive deity introduced from the east as a god of the extension of existence. he is therefore god of expanding borders and radical changes of being, particularly birth, circumcision/initiation, death in battle, and rebirth through the opening of the mouth ceremony. popular among easterners, his first cult site being pelusium in the eastern delta, his worship quickly spread to border areas, where he was identified with local gods of initiation. two examples of such cult sites are kharga in the south, which has always been primarily a nilotic culture area, and the libyan settlement of ombos, wherein set was identified with the local god ash in the ii

st reflect and resonate the seriousness of the task- that of transforming. it is not a joke, or a game. the element of compression after making the ritual declaration (a minimum of six times, and in various vocal and written forms, and after making appropriate preparation regarding the level of knowledge necessary for the function of the rite, and then in preparing the physical environment of the ceremony, we are ready to perform the ritual itself. once the participants have gathered, there must begin a period of compression prior to the actual working of the rite itself. there are two levels of compression, the first is the casual level. this begins when the participants first start to gather, they are still dressed in street clothes, but the first contact with other particpants is beginn

TELESMATA AND FLASHING TABLETS

lisman during the proper planetary hours. at least, begin the work during the hour. the following week, perform the consecration and the empowerment of the talisman during the correct planetary hour. rushed work gets rushed results. be patient, and you will derive maximum results. 7. talismans or magical symbols should be given a time limit. this time limit should be expressed in the consecration ceremony. when the time limit has expired, they should be carefully discharged and then destroyed. use the pentagram ritual- s.b.r.p. and the appropriate hexagram ritual according to the planetary or zodiacal nature. the above also includes a flashing tablet. warning: do not destroy a talisman without discharging it first. to throw a jupiter talisman in a fire is to cause severe torture to the for

TELESMATIC FIGURES

ou mayest build up a telesmatic image of force. the sigil shall then be of potent service to thee for the tracing of a current. this current will then call into action a specific elemental force. know that this is not to be done lightly nor for thy amusement. the forces of the universe were not created for thy plaything. thou must perform thy practical magical works with great care and solemnity, ceremony, and reverence. to do less is to bring about destruction upon thyself and danger to those within your sphere of sensation. know then, that if thou createst a form in thy imagination to form an astral image, the first letter shall be the head of thy figure or form and the final letter shall be thy feet of the astral form. the remaining letter in the order of thy form shall represent in ord

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

spelled yah-baal-on, but duncan's masonic ritual and monitor admits that over the years the spelling has been "corrupted" by freemasonry until it reached its current form.1 decker correctly asserts that "what these men are doing is worshipping a demon god so far removed from the real god that this worship must surely defile the holiness of god and guarantee those who pronounce that name in such a ceremony a swift ride to hell."2 c.c zain, a freemason who is part of a group called "the brotherhood of light" is developer and author of an entire course on ancient masonry having to do with "the spiritual significance of masonic rituals, degrees, and symbols" zain points out that the name jahbuhlun is masonry's grand omnific word, the name of their omnipotent deity. he further shows the signifi

towers of atlantis, by henry o'brien, adventures unlimited press, kempton, il, 2002) hidden hand of the men of jahbuhlun 79 a republican party convention souvenir depicting president ronald reagan. the web site offering it for sale describes it thusly "from the 1984 convention, a smiling ronnie in a napoleonic stance" reagan was given the honorary 33rd degree by scottish rite leaders in a private ceremony conducted in the lame duck president's oval office in washington, d.c, just weeks before his second and final term ended. the author has a picture of this ceremony in his files. five for he's a jolly good fellow sign of the devil's claw by men of the craft a naughty person, a wicked man, walketh with a froward mouth. he winketh with his eyes, he speaketh with his feet, he teacheth with hi

the ritual for the masonic degree of most excellent master of the royal arch mason, all present are required to give a "sign of admiration or astonishment" it is explained that this sign is similar to that gesture expressed by the illustrious queen of sheba on her first viewing the fabulous edifice of solomon's temple.1 in duncan's masonic monitor and guide the group present for that same degree ceremony is further told that this sign alludes to "the wonder and admiration of our ancient brethren who were present to view the interior of that magnificent edifice (solomon's temple) which king solomon had erected, and was about to dedicate to the service of the supreme being."2 the arms raised with the palms of the hands facing forward is a supplicatory gesture, meaning passive acceptance, su

and signal based on the penalty of the master mason's oath, which is to pass the hand in a slashing motion, palm downward and thumb toward the body, across his stomach. the due-guard of the master mason repeats the position of his hands on the holy bible and the compass and square as he takes the oath: with his upper arms along his sides, forearms out straight, with palms down. to this point, the ceremony is much like that of the first two degrees, but now is added a third sign, the grand hailing sign of distress of the master mason, given with the upper arms parallel to the ground, forearms vertical with hands above the head, palms forward. for those times when the master mason is out of sight of possible help, or in the dark, he is taught to summon assistance with the word "o lord, my go

: from exodus iii, volume 2, number 1) note: a sign similar to that of the master's grip is that of the most excellent master as illustrated on p. 61 of richardson's monitor of freemasonry. page 61 of richardson's monitor of freemasonry illustrating the sign of the most excellent master's degree "i gruesomely swear that i'm on the square" 199 mormon (lds) woman gives a sign in a lds church ritual ceremony. it is exactly the same as that of freemasonry, as proven by this excerpt from page 17 of duncan's masonic ritual and monitor, illustrating the sign of an entered apprentice. joseph smith, founder of the mormon church, borrowed many of his church's signs, grips, symbols, and rituals from the masonic lodge. in fact, smith was excommunicated by the masons for having done so (photo of mormon

THE BOOK OF PLEASURE

agic, 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 without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depe

ise man, please thyself. 42 43 44 the complete ritual and doctrine of magic ecstasy in self-love the obsession my dearest, i will now explain the only safe and true formula, the destroyer of the darkness of the world, the most secret among all secrets. let it be secret to him who would attain. let it cover any period of time, depending on his conception. there is no qualification18, nor ritual or ceremony. his very existence symbolising all that is necessary to perfection. most emphatically, there is no need of repetition or feeble imitation. you are alive! magic, the reduction of properties to simplicity, making them transmutable to utilise them afresh by direction, without capitalization, bearing fruit many times. know deliberation, over consciousness and concentration to be its resistan

y, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on day and night dreaming for pleasure omitted) total vacuity is difficult and unsafe for those governed by morality, complexes, i.e, whose belief is not entirely self-love. hence this desideratum of sigils, etc. know all ritual, ceremony, conditions, as arbitrary (you have yourself to please, a hindrance and confusion; their origin was for amusement, later for the purpose of deceiving other from knowing the truth and inducing ignorance; and as always happens their high priests were the more deceived themselves. he who deceives another deceives himself much more. therefore know the charlatans by their love of rich robes, c

THE CANOPIC GODS SYMBOLISM

the four gods, ameshett, ahephi, tmo-oumathu, kabexnuv, are said to be vice-gerants of the elements, and answering to the rivers of eden as drawn in the warrant of the temple, are said to rule in the four corners of the hall between the stations of the kerubim. in egyptian mythology, these gods are also said to be the children of horus, and partake of his symbolism. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa [ws ya, so t

clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa [ws ya, so through negative existence must pass the soul that goes from hycu to hryxy, or vice-versa. this process is illustrated by the neophyte ceremony as described in z-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corruption, then become one with osiris and are called osirian. hence, the hierophant, who represents osiris when the candidate is placed in the north, speaks to him in the character of his higher soul

the body mummied and preserved from corruption, then become one with osiris and are called osirian. hence, the hierophant, who represents osiris when the candidate is placed in the north, speaks to him in the character of his higher soul- the voice of my undying and secret soul said unto me, etc. osiris, however, is a mummied form, and the body of the egyptian dead was mummied at this part of the ceremony. let us now consider the nature of the body which is mummied. the body itself may be considered as a vehicle whereby the life forces act, and the medium whereby these life-forces act is what are termed the vital organs. withdraw or destroy any of these, and the life ceases to function in that body. not less important, then, than the body itself, the vehicle of the soul, are the organs. th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

s and taboos surrounding courtship and marriage, hospitality and etiquette, and burials and funerals may seem amusing or quaint, primitive or savage, certain elements of such acts as capturing one s bride have been pre- 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 introduction xv served in many traditions that are still practiced in the modern marriage ceremony. belief in an afterlife belief in the survival of some part of us after death may also be as old as the human race. although one cannot be certain the earliest members of man s species (homo sapiens c. 30,000 b.c.e) conducted burial rituals that would qualify them as believers in an afterlife, one does know they buried their dead with care and consideration and included food, weapons, and

ous revolution had taken place. whereas the pyramid texts were meant only to be inscribed on the sarcophagi of the royals, it was now decreed that anyone who could afford the rituals would be entitled to follow the god osiris into the afterlife. the cult of osiris had now been extended so that any deceased human, commoner or noble-born, who had the means could become an osiris. the most important ceremony associated with the preparation of the dead was the opening of the eyes, mouth, ears, and nose of the deceased. this rite was thought to guarantee t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 17 the egyptians did not believe that mummifying a body would enable it to come back to life in the next world. they knew the physical

its body as a kind of base or reference point. if a body could not be recovered, had it, for example, been destroyed by fire or lost at sea, it was a serious matter. in cases such as these, a statue or a kind of reconstruction or artistic portrait would be used for the departing spirit. an important ritual was performed at the funeral service of the departed, called the opening of the mouth. this ceremony was a magical treatment of the mouth and other apertures of the body to ensure the spirit s ability to continue to hear, see, eat, and so forth, should it need to in the spirit world. the egyptians also performed this ceremony over statues and paintings, to endow them with a form in the afterworld. sources: ruffle, john. ancient egypt: land of the priest-king; egyptian temples: houses of

of the deceased person s family. like fleeting shadows, the spirits of the dead slowly migrated to the land of the grandparents, gaining strength for their journey from the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 37 energy received from their living relatives, who performed a long and demanding rite known as the shadow or ghost ceremony. the time needed to complete the ritual successfully could amount to as long as two years, during which period the immediate family and close relatives endured great privation to ensure the safe passage of the departed spirit. these extensive rites were conducted in special ghost lodges, and it was here that the body of the deceased was kept prior to burial and where the ceremonies on the

tems will help the deceased pay his or her way through the courts of judgment. the son of the deceased burns the most important and influential paper models. ten years after the burial, the coffin is then dug up. the remains, or the bones of the deceased are taken to be cleaned and then placed in a pot which is then sealed by a priest. the priest finds the right place to bury the pot in a special ceremony called feng-shui. they believed it important to bury the bones in a place where the dead person will be happy, or else his or her ghost might return to punish the family. annually, the chinese festival, ching-ming, is held to pay tribute to and honor the deceased. sources: mayled, john. death customs. morristown, n.j: silver burdett press: 1987. chinese taoist journey to the next life and

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

s and taboos surrounding courtship and marriage, hospitality and etiquette, and burials and funerals may seem amusing or quaint, primitive or savage, certain elements of such acts as capturing one s bride have been pre- 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 introduction xv served in many traditions that are still practiced in the modern marriage ceremony. belief in an afterlife belief in the survival of some part of us after death may also be as old as the human race. although one cannot be certain the earliest members of man s species (homo sapiens c. 30,000 b.c.e) conducted burial rituals that would qualify them as believers in an afterlife, one does know they buried their dead with care and consideration and included food, weapons, and

f prophecy after he had consumed the mushrooms. the curandero made extensive preparations long before the all-night ritual began. for five days before and five after, he did not allow himself the company of a woman. he explained his actions to the wassons by saying he feared he would go mad if he consorted with any female. he drank no alcohol for the same period and fasted for 24 hours before the ceremony began. the wassons first became involved in the ritual at nine o clock in the evening when the witch doctor called them to a small room containing articles of ceremonial religious observance and asked them what information they sought. the wassons answered that they wanted to know about their son, peter, whom they had left in boston. then in the small, dark room, illuminated only by candl

st became involved in the ritual at nine o clock in the evening when the witch doctor called them to a small room containing articles of ceremonial religious observance and asked them what information they sought. the wassons answered that they wanted to know about their son, peter, whom they had left in boston. then in the small, dark room, illuminated only by candles, the witch doctor began the ceremony. by 10:30 p.m, he had eaten 14 pairs of the mushrooms. other facets of the rite included the precise arrangement of the ceremonial articles in the room and the rubbing of green tobacco on the curandero s head, neck, and stomach. then the candles were extinguished and they waited. at 1:00 a.m. the witch doctor claimed that he was receiving a vision of the wassons son. he shocked them by sa

them by saying that peter needed them because of some emotional crisis in his life. the man continued, telling them that their son was no longer in the city they had thought he was in and that he was either going to war or joining the army. he ended his string of predictions by stating that a close relative of r. gordon wasson s would become seriously ill within a year. it was not long after this ceremony that reality bore out the witch doctor s predictions. peter wasson had joined the army at the unhappy end of a romance that had left him emotionally distraught. he was only 18 at the time, but he had joined the service and was t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 152 mysteries of the mind dr. humphrey osmond coined the word psychedelic

omance that had left him emotionally distraught. he was only 18 at the time, but he had joined the service and was t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 152 mysteries of the mind dr. humphrey osmond coined the word psychedelic to describe the effects of the mindaltering drugs. shipped to japan before the wassons could protest. at the time of the ceremony, he had been not in boston but in new york. the last portion of the curandero s prognostication also came true when one of r. gordon wasson s first cousins died of a heart attack within the one-year period the man had foreseen. intrigued by the witch doctor s performance, the wassons became interested in trying the mushrooms themselves. they traveled the back trails of mexican bush countr

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

and taboos surrounding courtship and marriage, hospitality and etiquette, and burials and funerals may seem amusing or quaint, primitive or savage, certain elements of such acts as capturing one fs bride have been pre- 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 introduction xv served in many traditions that are still practiced in the modern marriage ceremony. belief in an afterlife belief in the survival of some part of us after death may also be as old as the human race. although one cannot be certain the earliest members of man fs species (homo sapiens c. 30,000 b.c.e) conducted burial rituals that would qualify them as believers in an afterlife, one does know they buried their dead with care and consideration and included food, weapons, an

emperor who had betrayed their loyalty. that tong exists today as the triad tong, and the five monks who founded it, according to the legend, are known as the five ancestors. although the revolt against the emperor failed, the survivors scattered throughout china and established five provincial grand lodges, each led by one of the five monks. initiation into the triad society is based on a blood ceremony. first, the ancient five heroes are invoked by an gincense master h who offers libations of tea and wine. the candidate for initiation is challenged at the entrance to the lodge by guards carrying razoredged swords. he is allowed to enter only after answering a series of ritual questions as he crawls under crossed swords. once inside the lodge, the initiate participates in a lengthy reena

ty soon numbered so many thousands that he needed 36 generals to lead the rebellion that conquered the entire north of china within less than a month. three of chang cheuh fs disciples have been credited with taking the first blood oath when each of them slit open a vein, filled a vessel with blood, and drank the mixture of their vital fluid while vowing eternal brotherhood. this basic blood oath ceremony, with many variations, became an integral part of tong ritual. in the summer of 1900, the notorious boxer tong drove more than 3,000 people. mainly european missionaries, their families, and chinese christian converts.into the legation district of peking. the siege had been provoked by the terror tactics of the tong, which had been given almost a free hand by the manchu government to free

d for the tourist trade. all vodun ceremonies must be climaxed with sacrifice to the loa. chickens are most commonly offered to the loa, although the wealthy may offer a goat or a bull. the possessed usually drinks of the blood that is collected in a vessel, thereby satisfying the hunger of the loa. other dancers may also partake of the blood, sometimes adding spices to the vital fluid. after the ceremony, the sacrificed animal is usually cooked and eaten. the traditional belief structure of the yoruba envisioned a chief god named olorun, who remains aloof and unknowable to humankind, but who permitted a lesser deity, obatala, to create the earth and all its life forms. there are hundreds of minor spirits whose influence may be invoked by humankind, such as ayza, the protector; baron samed

o the many books that he published on the subject after the laws against practicing witchcraft were repealed in england in 1951. gardner claimed to have been initiated into the famous new forest coven in 1939 by a traditional and hereditary witch named dorothy 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 75 zia rose performing a wicca ceremony (archives of brad steiger) today fs practitioners of wicca come from a complete spectrum of men and women. 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 76 magic and sorcery at the time of his death on march 10, 1985, dr. francis israel regardie was considered by many occultists to be the last living adept of the hermetic order of the golden daw

THE GOD OF THE WITCHES

estroyed. in the study of the horned godthis fact of the fall from godship to devildom must be borne in mind. the god of the witchesintroduction2little is known of palaeolithic man beyond his flint tools, his painted and sculptured caves, his engravedbones, and a few skulls. he lived in caves in glacial conditions as is shown by the animals found with him. itis certain that there was some kind of ceremony, religious or magical, in which a horned man, presumably agod, took the leading part. it is equally certain that there must have been a worship of the female principle,but in the cult of the horned god this does not appear till a much later stage.of the religion of the neolithic period nothing is known in western europe except the burial rites. the godshave left no recognisable trace, tho

or with the face uncovered.the horned man is drawn on the upper part of the wall of the cave, below and around him are representationsof animals painted in the masterly manner characteristic of the palaeolithic artist. it seems evident from therelative position of all the figures that the man is dominant and that he is in the act of performing someceremony in which the animals are concerned. the ceremony appears to consist of a dance with movementsof the hands as well as the feet. it is worth noting that though the pictures of the animals are placed wherethey can easily be seen by the spectator the horned man can only be viewed from that part of the cavernwhich is most difficult of access. this fact suggests that a great degree of sanctity was attached to thisrepresentation, and that it w

gswere hairy, with claws upon his hands, and feet like the griffin"[34] yet there is probably not less than eightthousand years between the painting and the recorded description. again in a scene of worship on anegyptian papyrus of the xxiind dynasty, about the tenth century b.c, a woman is depicted in the act ofpraying to her god (plate vi. but the description given by isobel gowdie in 1662 of a ceremony performedby herself and her coven would apply to the scene on the papyrus "when we had learned all these wordsfrom the devil, we all fell down upon our knees, with our hair down over our shoulders and eyes, and ourhands lifted up, and our eyes steadfastly fixed upon the devil, and said the foresaid words thrice over to thedevil.[35] the flowing hair and the uplifted hands and eyes, as wel

many priesthoods of women; in the later inscriptions womenare only singers in the temple. but when a religion is decaying and a new one taking its place the womenoften remain faithful and carry on the old rites, being then obliged to act as priestesses.these changes are seen in the cult of the horned god. in the palaeolithic paintings there is only one scenewhich can be identified as a religious ceremony performed by several persons. this is at cogul, innorth-eastern spain, and represents a dance of nine women round a standing male figure (plate ix. a similardance, also round a standing male figure dates from the seventeenth century, but in this there are as manymen as women (plate x).cotton mather, in his account of the salem witches in 1692,[1] states that "the witches do say that they

ion as to likely converts. the members themselveswere always ready to put in a word to those who were discontented with christianity, and the master or oneof the officers could then take the case in hand. after the business was finished the coven turned to itsreligious celebrations. though the chief sometimes gave an address, in which he laid down and explained thedogmas of the religion, the main ceremony was the sacred dance. after this came the feast, which was oftenfollowed by another dance then the meeting broke up and the members returned home.the esbat might be held in a building or in the open air. as a cottage room would be too small for thirteenpeople, the meeting was sometimes held in the church to the great scandal of all pious christians. it was,however, more usual to meet in t

THE MAGICIAN S KABBALAH

g becomes a mirror of the divine will and the mystic achieves chockmah by becoming a pure interface of god. finally, the way is completed (yod as symbolic of the way depicted on the hermit tarot card) by recognising the unity of all things, and hence the same letter covers both kether and chockmah. incidentally, the hermit tarot card to which yod is attributed is also associated with the neophyte ceremony of the golden dawn, and demonstrates that even from the first step on the path, the goal is always already there if we could but be aware of it. resh in binah resh refers to consciousness and light through the tarot card of "the sun, and in the context of binah affirms that the three supernal sephiroth reside in the "white head (resh means "head) of kether. the hemispheres of the brain ma

this, as dion fortune indicates, can be modelled a number of the processes of magic. as chesed is taken to be the sphere of the secret masters, who are taken by many magicians to guide the process of manifestation from higher planes through human adepts, it is to be approached with due consideration. if meditation and contemplation (the stilling or focusing of the thought processes, and ritual or ceremony can be assigned to hod, then through the awareness freed thereby (tiphareth) we can regain chesed, the grand waystation of the universe as it pours into manifestation, and align ourselves to that flow. a simple rite of magic involving the egyptian goddess ma'at, who can be attributed to chesed, designed by maggie ingalls demonstrates this procedure, by the meditation (hod) on a flame (tip

that the temple itself is equally a symbol, and symbolises our whole life, and the environment we live in. we must not forget to live in one world, and not see our temple work as separate to our "normal" or everyday world. as with each of the rituals of the sapphire temple, this working can be performed in itself, or be preceded by the earlier rituals. the full set is intended to create a master ceremony which can be modified according to requirements whilst still retaining the key elements and sequence of kabbalistic ritual. point beth take the chalice up from the altar and elevate it, saying; let this temple be a working place of the elements, force and form in harmony. pour water into the chalice, contemplating it as a symbol of chockmah pouring energy into binah. beth is the archetype

ll this my house be established. i have used an alternative rendering which reads 'i have entered in' for boaz, and 'seeking mercy' for jachin. the ritual is analysed as the geburah ritual, and the central point could be replaced or added to by the performance of the rose cross ritual of the golden dawn, or a banishing hexagram ritual. a rose should be placed on the altar for the duration of this ceremony. point tau move to the left of the temple, standing in the north, facing the eastern wall, and state firmly; i have entered in. visualise standing in the sephirah of hod, which can be as complex or simple as you are able. the simplest form would be to visualise an orange circle beneath your feet. now visualise the pillar of severity stretching out in front of you to geburah, which is outs

hold the crook in the left hand and the flail in the right hand. 7. netzach; the ritual of the oath in the preceding rituals we have built up the sapphire temple and placed ourselves firmly within its pillars. we now need to align our will with the workplace by making an oath. for this ritual, the implements attributed to the letters of netzach (see '777' by crowley) have defined the form of the ceremony itself. the oath may take any form, but it would be appropriate to structure it around a particular project you are involved with, and lay it out according to your understanding of kabbalah. for example, an oath taken as part of a car-buying ritual might begin "the point of this work is to buy a car (kether. i wish to buy a car with all the energy i have (chockmah. i require the car to be

THE MIDDLE PILLAR

poor or have to struggle to make a living, he was adamantly opposed to the idea of spiritual gurus or magical groups exploiting students for personal financial gain.10 on march 10,1985, regardie died of a massive heart attack while entertaining friends at a restaurant. we had visited him in his home just ten days prior. his death was a great blow to us. a few days later, we performed the requiem ceremony from the golden dawn in his honor, in conjunction with the reading of one of h s favorite pieces "the prayer of the sylphs."ll although regardie is gone, his written works continue to teach and inspire new generations of students. regardie's classic book, the middle pillar, introduces a psychological perspective on magic and occultism and presents an intelligent and viable rationale promo

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 dealing with the psyche by way of the actual psychological instruments of psyche without reference to any external object, symbol, or piece

tained. 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 through the student, and the magical power is operative within, ceremony must remain what it is for most people: a thing of habit and custom-a set of observances perfunctorily to be performed, celebrations in which there is no trace of virtue, of value, of power. the divine power once awakened, and the light of the higher self pouring through the mind, then ceremony appears in an entirely different guise. it becomes a magical engine for the harnessing and dire

hing of habit and custom-a set of observances perfunctorily to be performed, celebrations in which there is no trace of virtue, of value, of power. the divine power once awakened, and the light of the higher self pouring through the mind, then ceremony appears in an entirely different guise. it becomes a magical engine for the harnessing and directing of the power and consciousness of the psyche. ceremony may be realized now as a means of mobilizing the hitherto unknown factors in man's constitution, and employing them for various ends, which depend entirely on man himself and the extent of his knowledge and spiritual development. here is no place to utter portentous warnings about the use and abuse of magical powers and spiritual knowledge. within the psyche itself is a sentinel which nev

tudents whom i had initiated in this way were capable of performing the exercise immediately after in a highly successful way, even when away from my presence and atmosphere.11 when seeking for the ideal technique of initiation, to perfect a rite of initiation from a purely individualistic point of view, one of the methods i k t upon was the combination of the middle pillar formula with an actual ceremony. that is to say, by ceremonially invoking a spiritual force by means of the appropriate pentagram or hexagram ritual, vibrating congruous divine names, and performing the middle pillar in a room or temple thus powerfully charged by the manifestation of this spiritual force, the result was all the more effectual and definitely realized in consciousness.l2 a simple ceremony which invokes th

THE MOTHMAN PROPHECIES

rue, i sometimes wish i had never revealed them to anyone. the only reason i made them known was because i thought i could help to verify and help uncover some of the mystery that shrouds the ufo phenomenon. i should have kept my mouth shut like i had planned to when you first interviewed me. tom married a beautiful girl and she didn't learn of his weird meetings with vadig until months after the ceremony. like so many others before him, myself included, he learned that the only thing more bizarre than the phenomenon itself is the unruly mob of true believers, cranks, and irresponsible self-styled investigators who pursue the subject; moths attracted to the flame. they tormented charles hickson and calvin parker in 1973, just as they had arrived by the carload in point pleasant in 1967- 15

he elevator in the fawcett building stopped inexplicably between floors and the lights went out for several seconds. that night a contactee called to tell me she had met mr. apol and he was chuckling over how i had been "stuck in an elevator" the big "em effect" slated for december 15 was now more clearly defined. the space people were timing it so it would coincide with the annual christmas tree ceremony on the white house lawn, i was told at the very moment when president lyndon johnson threw the switch to light up the tree, the power all over the country would fail. knowing the entities' perverse sense of humor, and impressed by the accuracy of many of their previous predictions, i bought this lock, stock, and barrel. my biggest concern, however, was my telephone. my bills were now astr

dan that i expected the nation to blow a fuse the moment president johnson pulled that switch. dan was as far gone as i was. he glanced nervously at his watch and decided that if there was going to be a blackout he preferred to be in his own apartment. joe became very silent, probably wondering if we were dangerous. dan left about 5 p.m. i switched on the television. at 5:45 the brief white house ceremony began. i broke out my candles and flashlights. joe watched me worriedly. president johnson delivered the customary little speech to the crowd on the white house lawn, reached for the switch, arid the christmas tree blazed with light. the crowd oooed and ahhed as if they bid never seen a christmas tree before. my lights did not go out. joe studied me silently. suddenly an announcer's voice

THE NECRONOMICON SIMON VERSION

danger, whether his life or his spirit, and the three watchers and the one watcher will rush to his aid. this being said, at the words ids mass ssaratu the sword must be thrust into the ground behind the aga mass ssaratu with force. and the watcher will appear for the instructions to be made by the priest. the normal invocation of the watcher this invocation is to be made during the course of any ceremony when it is necessary to summon the watcher to preside over the outer precincts of the circle or gate. the sword is to be thrust into the ground as before, in the northeast section, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some ot

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

the day! f h thither i fled, busied myself with these; when. lo! i saw her shadow following! in every cosmic season-tide of spring she rose, being the spring: in utter peace she was with me and in me: thus i saw ours was not love, but destiny, and law *alice, an adultery, vol. ii, p. 65. such is true love, whether it be the love of a virgin, a harlot, or a wife. no man-made law, no convention, no ceremony can create it; for it is spontaneous, anarchic; few are its children, and still fewer its warriors. all that this lover sees breathes galice h; all that he hears reverberates with her name; all that he smells holds the clinging scent of her hair, alice, alice, alice! he feels she is beyond him; yet in his ear whispers the master; whose power is rapture. i drew a hideous talisman of lust i

le and fog of the present decivilized night, with a rosary of ideals twined round our minds: one worshipped a bogey, the other a bogus. o! sancta simplicitas: homo indeed is sapiens! have we progressed? not one whit. worship is at all times and everywhere one and the same, an insult to the offerer and the receiver alike; sacrifice, the egotism of usurers; prayer, the misdirected energy of idiots; ceremony but an excuse for vice; and dogma but a legitimized imposition. such is religion! why, then, has man ever sought this moloch of his nights, shedding o fer it his own blood, and drenching it with that of others, if it prove but an incubus of sorrow and despair? firstly, because most men are fools; secondly, because those who are not are knaves. i take no heed of trickery played by cunning

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 a reminder of a single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained, and in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of solom

THE WITCH CULT OF ZOS VEL THANATOS

e boat literally runs aground. chaos magick must be defined in a certain context in order to re-awaken the luminous possibilities contained therein. austin osman spare was the founder of what is today chaos magick (unknowingly of course. his study and practice of magick developed early on and was later subject to formal training with aleister crowley. spare understood the importance of ritual and ceremony yet at the same time found it repulsive and idiotic. however, by viewing spare s paintings and pastels one is able to understand his appreciative attitude towards ceremony. austin spare s developments began essentially with earth inferno, but reached no ground on sorcery until the atavism of remembrance manifested through his meeting with crowley. spare began work on the book of pleasure

and develop during this period. austin was well versed in classical grimoires such as grimoirium verum, the grand grimoire, abramelin the mage and various works by levi and agrippa. spare developed his alphabet of desire from these formulas, something that was groundbreaking and lesser understood by his peers. spare, just as crowley, wanted to usher forth a new magickal system. as aleister sought ceremony and beautiful ritual as his own means, spare s doctrine of the alphabet of desire and death posture brought the same effect. the holy guardian angel within each individual could be brought to the surface for communication. spare s concept of underneath the conscious make up of the individual was the all awakened subconscious, capable of anything opened for thinking. both created something

THE BINDING OF SHADOWS

ividua l who performs it. it also, just as anything within magick, must mean something to the one performing it. this banishing ritual allows passage from shades into our orbit if you will, while banishing unwanted mental aggravations or unwanted selfcreated or imposed spiritual hindrances. it is also essential to perform at the beginning and end the each rite, allowing the proper closing in such ceremony. i. the banishing facing the altar, located in the east, take the athame and make the sign of an invoking pentagram, averse and envision a light emerge from the center of your being. by the light of lucifer, born of my desire for the attainment of becoming, open the gates of the dead to protect my very being spirit and flesh. noctifer observe! touch the forehead and recite: ateh (unto the

THE BOOK OF GATES

t. 10 in. by 27 ft. on the right is a small p. 77 chamber without anything in it, roughly cut, as if unfinished, and without painting; on the left we entered a chamber with two square pillars, 25 ft. 8 in. by 22 ft. 10 in. this i called the sideboard room, as it has a projection of 3 ft. in form of a sideboard all round, which was perhaps intended to contain the articles necessary for the funeral ceremony. the pillars are 3 ft. 4 in. square, and the whole beautifully painted as the rest. at the same end of the room, and facing the hall of pillars, we entered by a large door into another chamber with four pillars, one of which is fallen down. this chamber is 43 ft. 4 in. by 17 ft. 6 in; the pillars 3 ft. 7 in. square. it is covered with white plaster, where the rock did not cut smoothly, bu

THE SECRET RITUALS OF THE OTO

ppy seeds, agaric spores, cinnamon, nutmeg and mastic; at least two, and probably more, of these substances are possessed of hallucinogenic properties, so it is not surprising that the elect cohens seem to found their magic effective! the invocation of good spirits and the exorcism of devils was an important aspect of the work of de pasqually. here is an extract from a magical exorcism, part of a ceremony called the work of the equinox: i conjure you satan, beelzebub, baran, leviathan, and all of you formidable beings, beings of iniquity, confusion and abomination, hearken and tremble at my voice and commandment; all of you great and powerful demons of the four universal regions and all of you demoniacal legions, subtle spirits of confusion, horror and persecution, here my voice and trembl

olled? w: he is. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (4 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o (e. catches his wrists from behind; w. applies dagger) s: sir! are you prepared to obey and to uphold our laws and regulations? c: i am. s: to conform with our ceremonies and customs? c: i am. s: and to persevere through this ceremony of lustration? c: i am. s: in all cases of difficulty and danger, in whom do you put your trust? c: in myself. s: right glad am i to find your faith so well founded. we are willing to admit you, because two worthy persons have agreed to make this possible; but i am bound to explain to you that it would have been better had you never approached us should you imagine that we can teach you t

s: you will now be clothed in the characteristic robe of our order. see well to it that you soil it not (done) i will now communicate to you the first secrets of our order. firstly, let me renew the recommendation made to you on the former occasion; to study constantly the book of the law (indicates it) secondly, let me call your attention to this dagger, which has played so large a part in this ceremony. strive as best you may to discover the significance of this weapon; your labour will be well repaid. thirdly, let me counsel you to take note of this disk. you have little acquaintance with it, but it has been, there upon the altar, even as the sun, our father, is always in the heaven, even when we perceive him not. now, the dagger is in the form of a cross. and the disk in that of a cir

esent to you a man and a brother on his initiation that he may receive a mark of your favour at the beginning of his travels with the sun. s: my brother, i have it notable in mind to counsel you concerning your way among us. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c2.html (13 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. during the whole ceremony, you have been exposed to many dangers and discomforts, and you were wholly helpless to defend yourself against malice and neglect. i pray you, bear it ever in your heart, should you at any time encounter any brother in nakedness, poverty, danger, or affliction, and be instant to relieve or succour him. for this reason it is appropriate that i bestow upon you this disk, the symbol of that

throne) s: where were you first prepared for your initiation? c: in heart verily. s: where next? c: in a convenient place, hard by a spring. s: how long did you remain there? c: for nine moons. s: where were you initiated? c: in an oasis. s: at what hour? c: dawn. s: the sun is risen. do you pledge your honour as a man, and your fidelity as a brother, that you will steadily persevere through the ceremony of being consecrated a magician? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (3 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. c: i do. s: i warn you that a severe test of your sincerity will be required. unless you are prepared to jeopardize your social position, and possibly your liberty, or your life, it will be better for

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

kingdom. a new road having been made last year from this capital to the province of abruzzo, passing through the city of isernia (anciently belonging to the samnites, and very populous1, a person of liberal education, employed in that work, chanced to be at isernia just at the time of the celebration of the feast of the modern priapus, st. cosmo; and having been struck with the singularity of the ceremony, so very similar to that which attended the ancient cult of the god of the gardens, and knowing my taste for antiquities, told me of it. from this gentleman s report, and from what i learnt on the spot from the governor of isernia himself, having gone to that city on purpose in the month of february last, i have drawn up the following account, which i have reason to believe is strictly tr

ing my taste for antiquities, told me of it. from this gentleman s report, and from what i learnt on the spot from the governor of isernia himself, having gone to that city on purpose in the month of february last, i have drawn up the following account, which i have reason to believe is strictly true. i did intend to have been present at the feast of st. cosmo this year; but the indecency of this ceremony having probably transpired, from the country s having been more frequented since the new road was made, orders have been given, that the great toe2 of the saint should no longer be exposed. the following is the account of the f te of st. cosmo and damiano, as it actually was celebrated at isernia, on the confines of abruzzo, in the kingdom of naples, so late as in the year of our lord 178

ual, with the addition only of the prayer of the holy martyrs, st. cosmus and damianus. those who have an infirmity in any of their members, present themselves at the great altar, and uncover the member affected (not even excepting that which is most frequently represented by the ex-voti; and the reverend canon anoints it, saying, per intercessionem beati cosmi, liberet te ab omni malo. amen. the ceremony finishes by the canons of the church dividing the spoils, both money and wax, which must be to a very considerable amount, as the concourse at this fete is said to be prodigiously numerous. the oil of st. cosmo is in high repute for its invigorating quality, when the loins, and parts adjacent, are anointed with it. no less than 1400 flasks of that oil were either expended at the altar in

makes use 1 the cure of diseases by oil is likewise of ancient date; for tertullian tells us, that a christian, called proculus, cured the emperor severus of a certain distemper by the use of oil; for which service the emperor kept proculus, as long as he lived, in his palace. 8 letter from sir w. hamilton of the oil at the altar, or carries off a flask of it, to leave an alms for st. cosmo, the ceremony of the oil becomes likewise a very lucrative one to the canons of the church. i am, sir, with great truth and regard, your most obedient humble servant, william hamilton. lettera da isernia nell anno, 1780. n isernia citt sannitica, oggi della provincia del contado di molise, ogni anno li 27 settembre vi una fiera della classe delle perdonanze (cosi dette negl abruzzi li gran mercati, e f

erties of animals and plants were not only regarded as representations, but as actual emanations of the divine power, consubstantial with his own essence.1 for this reason, the symbols were treated with greater respect and veneration than if they had been merely signs and characters of convention. plutarch says, that most of the egyptian priests held the bull apis, who was worshipped with so much ceremony, to be only an image of the spirit of osiris.2 this i take to have been the real meaning of all the animal worship of the egyptians, about which so much has been written, and so little discovered. those animals or plants, in which any particular attribute of the deity seemed to predominate, became the symbols of that attribute, and were accordingly worshipped as the images of divine provi

TYSON DONALD NEW MILLENNIUM MAGIC

dagger) and two are female (cup and shield. the rod-cup form a natural pair of the light; the dagger-shield form a pair of the darkness. all the instruments must be consecrated before they can be used. consecra- tion drives away any lingering base or discordant associations and prepares each instrument to act as a channel for the light. consecration of the instrument is accomplished in a separate ceremony of prayer and purification by means of the element associated with the instrument. for example, the rod is purified with fire, and the prayers for the rod are directed at the fiery aspect of the all. the shape of the instrument will vary according to personal taste. specific instructions on their making and decoration are given in the teachings of the golden dawn,3o if the magus wishes to

TYSON DONALD SOUL FLIGHT

he hill. the legend surrounding his death asserts that he did not really die, but that he was spirited away and a lifeless duplicate of his body put in his place. his successor, the rev. dr. graham, wrote in his book of local history, sketches of picturesque scenery, that kirk's ghost appeared to one of his relatives shortly after his abduction and declared that he would come again at the baptism ceremony of his child-his wife having been pregnant at the time of his supposed death-and that his cousin must cast his dirk over kirk's head, and then kirk would be released from his captivity in fairyland. true to his word, kirk made his reappearance at the baptism, but his cousin was so startled and frightened by the apparition that he forgot to throw the knife, and so kirk remains a prisoner o

cks as locating lost objects and predicting the date of death of visitors to the house. at seventeen, her governess told her that she was so headstrong, she would never find a man who would consent to marry her. in defiance, the teenager talked an elderly general named blavatsky into proposing, and she accepted. almost immediately she changed her mind, but she was compelled to go through with the ceremony. after three months of constant bickering, she fled her bewildered husband on horseback and never returned. her biographer, the theosophist a. p. sinnett, wrote "thus madame blavatsky abandoned her country at seventeen and passed ten long years in strange and out-of-the-way places-in central asia, india, south america, africa, and eastern u r o p e" 88. kuhn, modern revival ofdncient wisd

WAITE ASPECTS OF MASONIC SYMBOLISM

the representation of a new world, for you must know, of course, that the lodge itself is a symbol of the world, extending to the four corners, having the height of heaven above and the great depth beneath. the candidate may think naturally that light has been taken away from him for the purpose of his initiation, has been thereafter restored automatically, when he has gone through a part of the ceremony, and that hence he is only returned to his previous position. not so. in reality, the light is restored to him in another place; he has put aside old things, has come into things that are new; and he will never pass out of the lodge as quite the same man that he entered. there is a very true sense in which the particulars of his initiation are in analogy with the process of birth into the

t as it is necessary to tolerate the peculiar conventions of language under which the craft degrees have passed into expression, artificial and sometimes commonplace as they are. will you observe once again at this stage how it is only in the first degree that the candidate is instructed to build upon his own part a superstructure which is somehow himself? this symbolism is lost completely in the ceremony of the fellowcraft degree, which, roughly speaking, is something of a degree of life; the symbols being more especially those of conduct and purpose, while in the third degree, they speak of direct relations between man and his creator, giving intimation of judgment to come. the third degree i have said, and you know, that the master degree is one of death and resurrection of a certain ki

ety, here and there, in the best sense of the term. there is something to be said for an allegory which he who runs may read, at least up to a certain point. but those who made the legend and the ritual could not have been unaware of that which the deeper side shows forth; they have left us also the opening and closing as of the great of all greatness- so it seems to me, my brethren- in things of ceremony and ritual. both are devoid of explanation, and it is for us to understand them as we can. for myself it is obvious that something distinct from the express motives of masonry has come to us in this idea of raising. the instituted mysteries of all ages and countries were concerned in the figuration, by means of ritual and symbolism, of new birth, a new life, a mystic death and resurrectio

d in masonry is derived from a kabalistic thesis of imperfection in the divine name jehovah, by which the true pronunciation- that is to say, the true meaning- is lost. it was the life of the house of doctrine, represented by the temple planned of old in israel. the master-builder is the spirit, secret or life of the doctrine; and it is the quest of this that every mason takes upon himself in the ceremony of the third degree, so that the house, which in the words of another masonic degree, is now, for want of territory, built only in the heart "a superstructure perfect in its parts and honorable to the builder" craft masonry but if these are the sources of craft masonry, taken at its culmination in the sublime degree, what manner of people were those who grafted so strange a speculation an

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

by embracing them,[fn#41] and in the ritual of the divine cult[fn#42] the priest says, the two vessels of milk of temu are the "sa of my limbs" the man who possessed this sa could transfer it to his friend by embracing him and then "making passes" with his hands along his back. the sa could be received by a man from a god and then transmitted by him to a statue by taking it in his arms, and this ceremony was actually performed by the king in the ritual of the divine cult.[fn#43] the primary source of this sa was ra, who bestowed it without measure on the blessed dead,[fn#44] and caused them to live for ever thereby. these, facts make it tolerably certain that the magical power of khensu nefer-hetep was transferred to khensu pa-ari-sekher in one of two ways: either the statue of the latter

e calamity fell upon her, for her beloved son horus was stung by a scorpion and died. the news of this event was conveyed to her by the gods, who cried out to her to come to see her son horus, whom the terrible scorpion uhat had killed. isis, stabbed with pain at the news, as if a knife had been driven into her body, ran out distraught with grief. it seems that she had gone to perform a religious ceremony in honour of osiris in a temple near hetep-hemt, leaving her child carefully concealed in sekhet-an. during her absence the scorpion uhat, which had been sent by set, forced its way into the biding-place of horus, and there stung him to death. when isis came and found the dead body, she burst forth in lamentations, the sound of which brought all the people from the neighbouring districts

wn bed, and leaves the country everywhere bare and naked. at this time also the length of the nights increases, darkness prevails, whilst light is diminished and overcome. at this time the priests celebrate doleful rites, and they exhibit as a suitable representation of the grief of isis a gilded ox covered with a fine black linen cloth. now, the ox is regarded as the living image of osiris. this ceremony is performed on the seventeenth and three following days,[fn#341] and they mourn: 1. the falling of the nile; 2. the cessation of the north winds; 3. the decrease in the length of the days; 4. the desolate condition of the land. on the nineteenth of the month pachons they march in procession to the sea, whither the priests and other officials carry the sacred chest, wherein is enclosed a

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

moments the hierophant would take the students out of their physical bodies (thus, they would already be in the astral plane) and into the profundities of the sanctuary. then he would teach them the grandiose mysteries of life and death. the volcanic emanations of the earth produced that apparent state of death. some disciples fall in that apparent state of death within the gnostic lumisials. the ceremony of carrying the cross (as was practiced in the gnostic lumisials, serves in order to humbly confirm some internal esoteric initiation. each one of the seven bodies of the human being must be crucified and stigmatized. all students of kabbalah must be familiar with all of the elementals of fire, air, water and earth. the present human being is still not a king or queen of nature, but all a

ntonces el fuego totalmente en los chacras del bajo vientre y pierden entonces la felicidad de gozar la dicha del loto de mil p talos. ese loto se halla situado en la gl ndula pineal; esa es la corona de los santos que brilla en la cabeza de los grandes iniciados. el loto de los mil p talos nos convierte en maestros del shamadi( xtasis. 58 the work in the laboratorium oratorium is a true mystical ceremony that must not be profaned by animal desire or by sinful thoughts. sex is the sanctum regnum of the temple. before entering the sanctum sanctorum, purify your mind from any kind of impure thought. esoteric ordeals/trials the initiatic ordeals [or trials] are enveloped in the arcanum eight. each initiation, each degree, has its ordeals. these initiatic ordeals become tougher each time, in a

oguara y en todos los genios de la ciencia jinas, llevadme a todos los templos de la ciencia jinas con mi cuerpo. oguara! oguara! oguara! llevadme (esta invocaci n se repite millares de veces antes de adormecerse. 97 the transubstantiation (third part of the 14th arcanum) the last supper of the adorable savior of the world comes from archaic epochs. the great lord of atlantis also practiced this ceremony, as the christ jesus did. this is a blood ceremony, a pact of blood. each one of the apostles brought their blood in a cup and then they mixed their blood with the royal blood of the adorable one within the chalice of the last supper (the holy grail. thus, this is how the astral bodies of the apostles joined the astral body of the christ, by means of this pact of blood. the apostles drank

WESTERN MANDALAS OF TRANSFORMATION SR AL

lieved that one had only to wear a talisman or amulet made by someone else to benefit from it, without understanding its special symbols and signatures. others, like paracelsus, explained their magical power in psychological terms, and many modern interpretations claim that if anything is charged, it is the mind of the believer; the talisman's primary purpose is simply to act as a reminder of the ceremony of making it. but if this is the case, it leaves the talisman itself with very little power and the principal benefit would be for the maker and not the wearer. i will leave these vexing questions for the reader to ponder; like the age-old debate concerning any kind of magical phenomenon, one can never prove one's theory in either case. the problem centers on whether one believes there ar

WHO ARE THE DRACONIANS

he look of his eyes i who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (61 of 68 [8/25/2000 17:20:01] have never forgotten. at outdoor rituals, arizona says she wore axed robe and stands in the centre of a pentagram which is surrounded by a hexagram or star of david. she was triggered into her 'isis' program and conducted the drawing down of the moon ceremony which, she says, made four snarling hideous creatures materialise in the satanists' circle. the sacrificial victims, who have been bred from birth for the role, are ritually killed by slashing the throat from left to right. this is the origin of the freemasonic sign of pulling the flat hand across the throat from left to right, a movement which means "you're dead. the blood from the victi

WICCA EIGHT SABBATS OF WITCHCRAFT

of choice) bobbing for apples may well represent the remnants of a pagan 'baptism' rite called a 'seining, according to some writers. the water-filled tub is a latter-day cauldron of regeneration, into which the novice's head is immersed. the fact that the participant in this folk game was usually blindfolded with hands tied behind the back also puts one in mind of a traditional craft initiation ceremony. the custom of dressing in costume and 'trick-or-treating' is of celtic origin with survivals particularly strong in scotland. however, there are some important differences from the modern version. in the first place, the custom was not relegated to children, but was actively indulged in by adults as well. also, the 'treat' which was required was often one of spirits (the liquid variety

WICCA WITCHCRAFT TODAY

a definite purpose and which produced definite results simply to parody those of an alien faith. i have attended many of these cult rites, and i declare that most of what he says is simply not true. there may be a fertility dance, but the other rites are simple, and with a purpose, and in no way resemble those of the roman catholic or any other church that i know. true, sometimes there is a short ceremony when cakes and wine are blessed and eaten (they tell me that in the old days mead or ale was often used) this may be in imitation of the early christian agape, the love feast, but there is no suggestion that the cakes turn into flesh and blood. the ceremony is simply intended as a short repast, though it is definitely religious. the priestess usually presides. candles are used, one to rea

thern lights are the lights of their paradise, though this is usually thought of as being underground, or in a hollow hill. it is worth noting, too, that scandinavian mythology makes the north the dwelling-place of the gods, and that in gaelic myth the south, often camouflaged as 'spain, is evil or hell. presumably, therefore, its opposite, the north, is paradise. i have seen one very interesting ceremony: the cauldron of regeneration and the dance of the wheel, or yule, to cause the sun to be reborn, or summer to return. this in theory should be on december 22, but nowadays it is held on the nearest day to that date that is convenient for the members. the ceremony starts in the usual way. the circle is cast and purified, the celebrants also being purified in the usual manner, and the ordi

ce of the wheel, or yule, to cause the sun to be reborn, or summer to return. this in theory should be on december 22, but nowadays it is held on the nearest day to that date that is convenient for the members. the ceremony starts in the usual way. the circle is cast and purified, the celebrants also being purified in the usual manner, and the ordinary business of the cult is done. then the small ceremony is performed (sometimes called 'drawing down the moon) so that the high priestess is regarded as the incarnation of the goddess. the cakes and wine ceremony follows. then a cauldron (or something to represent one) is placed in the middle of the circle, spirit is put in and ignited. various leaves, etc, are cast in. then the priestess stands by it in the pentacle (goddess) position. the hi

ircle is 'between the worlds, that is, between this world and the next, the dominions of the gods. the circle such as it is shown in pictures may or may not be used. it is most convenient to mark it with chalk, paint or otherwise, to show where it is; but marks on the carpet may be utilised. furniture may be placed to indicate the bounds. the only circle that matters is the one drawn before every ceremony with either a duly consecrated magic sword or a knife, the latter being the witches' athame or black-hiked knife, with magic signs on the hilt, and this is most generally used. the circle is usually nine feet in diameter, unless made for some very special purpose. there are two outer circles, each six inches apart, so the third circle has a diameter of eleven feet. when drawn, this circle

n manorial lord already belonged to some cult of the same nature in france. that there were such cults is proved by manuscripts of the church coureans in france which tell how the ladies of the nobility used to ride to the nocturnal revelries or sabbats of bensozia, the diana of the ancient gauls, also called nocticula, herodias and the moon. they inscribed their names in a register and after the ceremony believed themselves to be fairies. here we have the fact that the nobles were in friendship with people who held some form of witches' sabbat, and the people who celebrated these ceremonies were apparently thought of as being both witches and fairies at the same time. it is notable that the goddess was, like the witch-goddess, known by many names and identified with the moon. of course th

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

xtra mamma virilis, laeva muliebris. among the fates it is lachesis. among the muses it is thalia. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott six is also benevolence, peace and health, acmon, one of the cyclops (akmon, an anvil, and truth. by the pythagoreans, it was called the perfection of parts. as to marriage, it is a number equal to its parts and marriage is a ceremony to sanction the production of offspring similar to the parent. it is formed by the multiplication of the first (beyond unity) odd number and the first even, it resembles the union of male and female, as in marriage or in androgyneity, health and beauty, on account of its symmetry. it was called all-sufficient, panarkeia. according to the pythagoreans, after a period of 216 years, which nu

hn heydon. note in this connection, the nundinals of the romans, who marked the days by letters into parcels of 8 days, and on every 9th day the people left their pursuits and went to the towns to market. hence, the jocular latin saying, tres mulieres nundinas faciunt. these nundinals are a type of our dominical letters, a set of seven marking out the 8th days. the romans also held a purification ceremony on male infants on the 9th day of life, hence the presiding goddess of this rite was called nundina. the nones were one of the sets of days composing each calendar month. the roman novennalia was a feast in memory of the dead celebrated every 9th year. the novendiale was an occasional roman catholic fast to avert calamities, from this arose the r.c. system of neuvaines. there is a masonic

e times thirty degrees forming the perfect cycle of 360 arithmetical degrees of the circle. each sign was further subdivided into three decans. there are many of the learned who believe the twelve sons of jacob and twelve founders of tribes, are allegorical only. we may mention the twelve grand points of masonry, which used to form a part of the lectures in the craft degrees. twelve events in the ceremony of initiation, referred to the sons of jacob, are given by mackey: 1. to reuben was referred the opening of the lodge he was the first-born son. 2. to simeon, the preparation of the land he prepared the destruction of the shechemites. 3. to levi, the report or signal he gave the signal in the attack on the men of shechem. 4. to judah, the entrance of the land that tribe first entered the

WORKING CEPHALOEDIUM VERSION 1

east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at plea

WORKING CEPHALOEDIUM VERSION 2

east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at plea

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ssfully accomplish this. all of the material in this book, as well as all forthcoming material zalewski will be writing for llewellyn, has been put into actual practice by the zalewski's, as well as by ra horakhty temple on a larger scale. the student will find no untried practices or theories. xiv some of the additional books being written by zalewski for llewellyn are: z5, commentary on the 0=0 ceremony; commentary on each of the elemental grade rituals; equinox and solstice rituals of the golden dawn; golden dawn tarot; and sex magic of the golden dawn. these ere just a few of more than 20 books which they have either finished or are presently writing. we all hope this series of golden dawn books makes the material clear and will serve as a guide for the student who feels this is his pa

enochian names of power to be used in almost any facet of an inner order working. along with the use of the enochian current, one can use the seal for his/her own particular purpose. the seal, as used by dee, gives us a clue to its use in the order structure. it was used as a stabilizing force, as well as a gateway for the enochian forces. the seal should not really be used as a focal point for a ceremony, but as a type of aide or assister to the ceremony, as in the opening of the watchtowers ritual by regardie. for example, if the seal was placed on or beneath the altar during a talismanic or alchemical working, it should produce a special void within the portal to help protect and intensify the object one is working with. when used in this manner, it helps boost the z2 formulae. for purp

was cited as colorless, but since the order uses the seal for wore direct ritual purposes, it could be colored in the sphere of yesod in the queen scale, with some of the characters in the complementary color. since levanel is the planetary angel situated in the center of the seal, and its controlling point, the whole seal colored in the purple of yesod does produce some startling effects in the ceremony. introduction to the ritual of opening the seal dei aerneth campbell's notes on this were very sketchy. they read as follows "garstin insisted that one stand in the east facing the west while invoking each name from the seal along with the various sigils from the seal and also use the hexagram ritual but a peculiar design where it can be done in one movement without breaking it up from a

eal, the sigillum dei aemeth, on the tablet of union. place the elemental weapons (wand, sword or dagger, cup, and pentacle) on the altar, in their cardinal positions (see appendix a, along with a rose. burn incense in the east. place your lamp in the south. place holy water in the west, and bread and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four candles, colored to correspond with their elemental cardinal directions: red in the south, yellow in the west, blue in the east, and black in the north. the adept is to have 5=6 regalia, with sword and lotus wand (see appendix c. all other equipment to be used in the ceremony should be placed in the wes

y "0 great seal of truth and mystery, send forth thy current of power through the angelic forces which thy represent. i charge thee to guard my sphere and keep me from evil and the unbalanced forces so that they do not penetrate my abode of mysteries. inspire and sanctify me that i may direct your vortex of strength to"(do signs of the 5=6 grade, or above) note: at this point the main part of the ceremony which the seal has helped direct is then performed. 28 29 2 the twelve gates on the aethyrs crowley was the first golden dawn member to visit each of the aethyrs; his adventures were later recorded in his book the vision and the voice. however, the 30 aethyrs were a subject the golden dawn covered only briefly in the order's enochian papers. according to taylor, the information on the 30

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

uck again! after corresponding with regardie for a little over a year, he eventually visited the thoth hermes temple in wellington, new zealand in august, 1983. he brought with him the hierophant of a los angeles temple. it was here that regardie was given the 6=5 (and later the 7=4) in appreciation for a lifetime's work in promoting the golden dawn. during his visit he also participated in a 6=5 ceremony as one of the temple officers. during that visit, regardie admitted to me that he was somewhat apprehensive about coming to new zealand. he was not sure of the type of reception he would find due to his oathbreaking in publishing the golden dawn years earlier. during the lifetime of whare ra, regardie's name had been detested and his books banned. for those initiates, the prejudices of br

ture on name extraction from the tablets 6. hierarchy of the tablets 7. astrology and the tablets 8. notanda 9. introduction to skrying 10. systematic method of studying the squares (tablets) 11. official lecture for slaying enochian squares 12. aura control and the enochian tablets 13. enochian dictionary 14. enochian chess papers 15. instructions for making an enochian chess set 16. watch tower ceremony 17. equinox ceremony 18. ritual of spiritual development 19. invocation of the higher genius ritual 20. lecture of the symbolism of the 5=6 grade 21. lecture of task undertaken by adeptus minor 22. fama confessio documents 23. lecture the enochian tablets: different types and their use 24. z-2 documents 25. planetary rituals 26.36 flying roils 27, lecture on talismanic images 28. consecra

ox ceremony 18. ritual of spiritual development 19. invocation of the higher genius ritual 20. lecture of the symbolism of the 5=6 grade 21. lecture of task undertaken by adeptus minor 22. fama confessio documents 23. lecture the enochian tablets: different types and their use 24. z-2 documents 25. planetary rituals 26.36 flying roils 27, lecture on talismanic images 28. consecration of the vault ceremony workings (a) the adept must consecrate the lotus want, the sword, and the four elemental weapons, and then receive instruction in their use (b) the adept will make an enochian chess set (c) instruction will then be given on how to play enochian chess. one must become proficient in playing from four different play positions. these games must be recorded and presented to the chiefs (d) the

e energy needed to be able to perform the task about to be initiated. the following paper, by dr. r. felkin, was issued to whare ra members once they achieved the 5=6 rank. it explains this from a slightly subjective, though nevertheless interesting, viewpoint. dr. felkin's notes on the d.w.s. all effective ritual is a condensed drama of life. and life again is a compendium of the cosmic drama. a ceremony, if it be true, must correspond to the great cosmic pageant of creative evolution and involution. true occult ritual is one of the great harmonizing agents, because by representing the cosmic acts it brings them into closer relation with human life. even a very brief and simple ritual for helping those in trouble or sickness must conform to this law if it is to be effectual. that is why t

assumption when lashed to the cross of suffering; and later in the role of the chief adept in the pastos, who assumes the astral body of the postulant, and later when the postulant holds the crook and scourge of osiris. the energies of the various godforms, plus the rituals and props, amount to what could be described as a mass attack on the psyche of the individual. those who go through the 5=6 ceremony with full props, or as in an astral temple when the ceremony is done without props, will experience changes in their lives. some experience a dramatic shock then and there during the ceremony itself, while others noticed changes in themselves months after. all agree that the 5=6 ritual with its evocative powers can change one's life. over the years, i have had the opportunity of speaking

ZOETIC GRIMOIRE OF ZOS

ommunal and periodic; an enforced consummation for almost unlimited wish-fulfillment by lengthy voluntary abstinence, repression and sacrifice until release by mass sexual saturation, for one purpose: the exteriorization of a wish by a great saving and a total spending. the hypereroticism induced by this grand-scale hysteria or saturnalia has an essentially sado-masochistic basis. previous to the ceremony each celebrant has his or her allotted part, although it usually ends promiscuously and chaotically. the initiates are trained singly in their own parts and in the response expected of them. they play a passive role, for the promise of untold ecstasy. the witches take the active part throughout: thus the symbolic levitation by besom-handle. there is a meeting-place and an elaborate ritual

parts and in the response expected of them. they play a passive role, for the promise of untold ecstasy. the witches take the active part throughout: thus the symbolic levitation by besom-handle. there is a meeting-place and an elaborate ritual which is an extensive hypnotic to over-ride all inhibitions. thus, smell, hearing and vision are seduced by incense and mantra (incantation and the ritual-ceremony, while taste and touch are enhanced by the stimuli of wine and oral acts. after complete sexual satiation by oral, anal, or urethral means, there appears an exteriorized hallucination of the predetermined wish which is magical in its reality. no one can say precisely whether certain things happen or not, although each person may have very different and equally vivid experiences. some form

n or not, although each person may have very different and equally vivid experiences. some form of levitation seems common to all. my own experience of many sabbaths is that there is consummate exteriorization and that subsequent memories are of reality. all excessively sadistic acts are usually symbolized by genuine witches, but what simulation there is is common to most erotic rights. the whole ceremony is based mainly on inverted orthodox religious services. doctrine and credo..fornicatus benedictus! almighty ashmodeus, existent of chaos, ominous by thy name, thy kingdom come through me on earth. lead me into all temptations of my flesh so i may trespass greatly into thy ways by my desires: for thou art all sex-seeking unity, thou mighty genitalia of creation that knoweth no satiation g

an arabesque of the major erotic zones is passed around and kissed by all. then follows a short perverse communion, then a symposium with suggestive exhibitionism, libidinous stories and abreaction of sexual fantasies developing into the real thing. synopsis of the sabbath theory of formula: differentiation is the stimulus of recreation, hence perversions and contrapractices are used to that end. ceremony and ritual are the matrices of form and order, the thesis being that by the act of. as if. the wish is fleshed when magically charged. the act of exuviations is by transference to the powers of elemental automata as delegated by the obsessive mind. thus reality may obtain, and for a while serve its own purpose. the ecstatic moment is used as the fecund instant of wish-endowment; for at th

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

f-gar 7a, oc a haij^in gu? blotajm j?air synum oc dydrum sinum, oc fdcjyi mi? riiati oc tnundgcdi, jjat gier]?u j^air eptir vantro sinni. land alt hafj^i sir hoystu hlotan mi? fulki, ellar hafjn liuer jjrijjiungr sir. en smeri]?ing hafjju mindri hlotan med, jilepi mati oc mungati, sum haita siipnautar])i et j^air s%i]yu allir saman' uaster-jlrcs, mayday-fires, midsummer-fires, with their numerous ceremonies, carry us back to heathen sacrifices; especially such customs as rubbmg the sacred flame, running through the glowing embers, throv/ing flowers into the fire, baking and distributing large loaves or cakes, and the circular dance. dances passed into plays and dramatic representations (see ch. xiii, drawing the ship, ch. xxiii, and the witch-dances, ch. xxxiv. afzelius 1, 3 describes a sa

for one thing, because they all date from periods when heatlienism no longer had free and undisturbed sway, but had been hotly assailed by the new doctrine, and was wellnigh overmastered. the general exercise of it had ceased, isolated partizans cherished it timidly in usages kept up by stealth; at the same time there were christians who in simplicity or error continued to practise superstitious ceremonies by the side of christian ones. such doings, not yet extinct here and there among the^ adain of bremen again copies ruodolf, pertz 9, 286. 102 gods. common people, but withdrawn from all regulating guidance by heathen priests, could not fail soon to become vulgarized, and to appear as the mere dregs of an older faith, which faith we have no right to measure by them. as we do not fail to

. ears of corn are set apart and offered here to avuotan, as elsewhere to kind spirits and elves, e.g, to the brownies of scotland (see suppl. to elves, pixy-hoarding. it was not wuotan exclusively that bestowed fertility on the fields; donar, and his mother the earth, stood in still closer connexion with agriculture. we shall see that goddess put in the place of wuotan in exactly similar harvest-ceremonies. in what countries the worship of the god endured the longest, may be learnt from the names of places which are compounded with his name, because the site was sacred to him. it is very unlikely that they should be due to men bearing the same name as the god, instead of to the god himself; wuotan, osinn, as a man's 1 conf. dutch olid, goud for old, gold; so woade, which approximates the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

hich draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since the 1970s, less formal practices and covens have evolved, which may or may not have a structured learning system, and these create their own spells and ceremonies, rather than using an existing system, such as that recorded in gardner's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies are recorded in books created to reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working l

a year during each full moon. the eight sabbats are described in the chapter seasons and festivals (see page 245, and celebrate the eight major divisions of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to draw near. solitary witchcraft there are many reasons for performing witchcraft alone: your personal circumstances or the location of your home may mean that you cannot travel to a group, or you may live in a

apter 13, seasons and festivals, i describe the major solar, lunar and agricultural festivals that formed a focus for attracting abundance and increase to the land, animals, crops and people, tapping into the life force that connected them all. in past time, the well-being of the planet was considered to be the responsibility of peasant as well as king through paying tributes and enacting age-old ceremonies to invoke the necessary energies for the wheel of the year to turn. so individual prosperity or fertility was attained both through private spells and charms and by sending positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was an important part of people's everyday lives right

ar from your computer screen, create sympathetic banishing magick to remove it from your life. you can attract objects or people by filling your screen with them, then print out the images on the screen and burn the paper in a candle flame to get the energies moving. you can even e-mail empowerments to yourself! different kinds of magick what is certain is that whether folk customs or more formal ceremonies are used, the underlying principles of all types of white magick are the same throughout the world, and can be categorised under the following headings. sympathetic magick this involves performing a ritual that imitates what you would desire in the outer world, so bringing on to the material plane a desire or need or wish from the inner or thought plane. this is done using appropriate t

d the first circle perimeter* walk deosil round the circle, sprinkling the circle line, physical or envisaged, with your salt water. in formal rituals, the high priestess consecrates the salt and the high priest the water and they mingle them. the high priestess then creates the first circle and the high priest the second. casting a triple circle three is a sacred number in magick and for special ceremonies you can create a triple circle of both power and protection. the number three represents the three aspects of the god figure in many religions: the holy trinity, the triple goddess, the three aspects of the moon -maiden, mother and wise woman or crone- the trefoil or triple god of the celts, and the even older egyptian trinity of isis, osiris and horus, the young sky god. this triplicit

ABRAMELIN1

he other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been condemned to the service of the initiates of the magic of light (this idea is to be found also in

tudent against forming a mistaken judgment from what abraham the jew says regarding the use of magic circles and of licensing the spirits to depart. it is true that in the convocation of the spirits as laid down by him, it is not necessary to form a magic circle for defence and protection; but why? because the whole group of the bedchamber, oratory, and terrace, are consecrated by the preparatory ceremonies of the previous six moons; so that the whole place is protected, and the magician is, as it were, residing constantly within a magic circle. therefore also the licensing to depart may be to a great extent dispensed with because the spirits cannot break into the consecrated limit of the periphery of the walls of the house. but let the worker of ordinary evocations be assured that were th

ucted the boy to look into the vessel of water, and so commenced his conjurations; he next laid his hand on the head of the child, and in this position addressed a prayer to god for a successful issue of the experiment. the child now became clairvoyant, and said at first that he saw something white; then that he saw visions, an angel, etc. again the documents say, that he worked through the usual ceremonies, and that all was wonderfully corroborated through the appearance of the angel. cagliostro is also said at milan to have availed himself of the services of an orphan maiden of marriageable age as clairvoyant. it will be remarked that this modus operandi differs strongly from that employed by the mesmerists and hypnotists of to-day with their clairvoyants. for here the whole force of the

clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a perfume upon the altar; and then on your knees pray before the altar as we have directed. now when the time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making. a perfume, you shall sign the cross with holy oil on the forehead, and anoint your eyes, using prayer in all these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed and holy trinity, i do des

n of the book, to summon all the angels whose names are written therein in the form of litanies, the which thou shalt do with devotion; and even if the angels and spirits appear not in the consecration of the book, be not thou astonished thereat, seeing that they are of a pure nature, and consequently have much difficulty in familiarising themselves with men who are inconstant and impure, but the ceremonies and characters being correctly carried out, devoutly, and with perseverance, they will be constrained to come, and it will at length happen that at thy first invocation thou wilt be able to see and communicate with them. but i advise thee to undertake nothing unclean or impure, for then thy importunity, far from attracting them will only serve to chase them from thee; and it will be the

ABRAMELIN2

also you shall beforehand have set your affairs in order, and so arranged: of abramelin the mage 65 them that no embarrassment may be caused you thereby, which might distract your attention. in the evening when the sun shall be set, you shall eat but soberly; and then you shall go to rest alone; and you shall live separated from your wife during these days. during seven days shall you perform the ceremonies without failing therein in any way; namely, the day of the consecration, the three days of the convocation of the good and holy spirits, and the three other days of the convocation of the evil spirits. now the second morning after, you are to be prepared to follow the counsel which the angel will have given you. you will go early unto the oratory, you will place the lighted charcoal and

he following chapter, you shall propound your demand, and you shall receive from them their oath.75 the spirits which we should convoke on the first day are the four superior princes,76 whose names will be written in the nineteenth chapter, and this is the conjuration of the first day. the conjuration of the second day. on the following day, having performed the ordinary orison, and the aforesaid ceremonies, you shall briefly repeat the aforesaid conjuration unto the said spirits, bringing to their remembrance their promises and oaths made on the preceding day to send unto you the eight sub-princes;77 and address the conjuration unto all the twelve together, and in a little while they will appear visibly, the eight sub-princes in the form which hath been commanded them; and they will promi

nto them for sentence (of judgment. you shall then observe this form with all the princes, and until:all the symbols shall be sworn to, with the four familiar spirits and the others dominating (them. the sacred magic 74 the sixteenth chapter. concerning the sending them away. oncerning the sending away of the spirits as well during the three days, as hereafter: it is not necessary to observe many ceremonies in order to send away the spirits,95 because they themselves are only too glad to be far away from you. this is wherefore you need not otherwise license them to depart; that is to say that during the three days, having finished speaking with the four sovereign princes, and afterwards with the eight sub-princes, and received their oath (of allegiance, you shall say unto them that for the

in god: if you be a jew they will tell you that your faith and your religion have been refuted by god himself, and that you observe not the true law as it should be (observed: also if you be a pagan they will say, what hath god to do with you or his creatures either, seeing that you know not god? if you be a christian they will say unto you, what business is it of yours to have to do with hebrew ceremonies which are tainted with idolatry, and the like? but let none of this disquiet you in the least; answer them in few words, and laughingly, that it is none of their business to discuss these matters with you, and to deliver their opinions concerning them; and that although you may be a worthless wretch and a great sinner, you will yet hope that the true and only god, who hath created the h

express pact (with spirits) in such case the familiar spirits will fly in haste to serve him (13) these three books of this present operation ought to be read and re-read an infinitude of times; so that in the space of six months before commencing, he who operateth should be fully instructed and informed therein; and if he be not a jew, he should further be conversant with many of the customs and ceremonies which this operation demandeth, so as to become accustomed unto that retirement which is so necessary and useful (14) should he who performeth this operation during the six months or moons commit voluntarily any mortal sin prohibited by the tables of the law, be certain that he will never receive this wisdom (15) sleep in the day-time is entirely forbidden, unless absolutely requisite

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

all these formalistic aryan sages! unless one wants to be very pedantic, it is rather absurd to contend that this form of ritual forced upon me, first by external and next by internal circumstances, was anything else but a new form of asana, pranayama, mantra-yoga, and pratyahara in something very near perfection; and it is therefore not surprising that the magical exaltation resulting from such ceremonies was in all essential respects the equivalent of samyama. on the other hand, the yoga training was an admirable aid to that final concentration of the will which operates the magical ecstasy. 11. this then is reality: direct experience. how does it differ from the commonplace every-day experience of sensory impressions which are so readily shaken by the first breath of the wind of intell

ALEISTER CROWLEY ACROSS THE GULF

stess of that holy goddess, and for a little while my life passed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mystery the high priestess was found to fail; at her invocation the veil no longer glittered as was its wont. for this they deemed her impure, and resorted to many ceremonies, but without avail. at last in despair she went to the temple of set, and gave herself as a victim to that dreadful god. now all men were much disturbed at this, and it was not known at all of them what they should do. now it must be remembered that the ceremonies are always performed by a single priestess alone before the goddess, save only at the initiations. the others also had found

ese things were as nothing; for i studied ever the nature of osiris, concentrating myself into mysterious pure symbols. i understood why it was said that isis had failed to discover the phallus of osiris, and thus perceived the necessity of horus to follow him in the great succession of the equinoxes. moreover i fashioned talismans of pure light concerning osiris, and i performed in light all the ceremonies of initiation into his mysteries. these were interpreted by wise men and translated into the language of the twilight and graven on stone and in the memories of men. page 41 gulf.txt yet was i even more intrigued in that great struggle to apprehend the course of things, as it is seen from the standpoint of destiny. sop that i might leave true and intelligible images to enlighten the min

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

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

called shadu, and are the hiding places of the serpents of kur. a spell to cause ultimate destruction) shadu yu liktumkunushi shadu yu liklakunushi shadu yu lini yix kunushi shadu yu li yixsi kunushi shadu yu lite kunushi shadu yu lini kunushi shadu yu linir kunushi shadu yu likattin kunushi shadu yu dannu elikunu limqut ina zumri ya lu yu tapparrasama! the book of calling this is the book of the ceremonies of calling, handed down since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the

! adu en i ba ninib ninib ba firik firik ba pirik pirik ba agga ba es agga ba es ba akka bar! akka bar ba akka ba es akka ba es ba akka bar akka bar ba agga ba es agga ba es ba pirik pirik ba firik firik be ninib ninib ba adu en i iaiaiaia! kur bur ia! edin ba ega erim ba egura e! e! e! ia ia ia! ekhi iak sakkak ekhi azag-thoth ekhi asaru ekhi cuthalu ia! ia! ia! what spirits may be useful in the ceremonies of calling, any type of spirit may be summoned and detained until it has answered your questions or provided you with whatever you desire. the spirits of the dead may be invoked. the spirits of the unborn may be invoked. the spirits of the seven spheres may be invoked. the spirits of the flame may be invoked. in all, there may be one thousand-and-one spirits that are of principal import

s, do but hide well so that they do not see thee, else they will surely kill thee and make of thee a sacrifice to their gods, and thy spirit will be in grave danger, and the howling of the wolves will be for thee and the spirit which escapes from thee. this, if thou be lucky to die quickly, for these cults rejoice in the slow spilling of blood, whereby they derive much power and strength in their ceremonies. watch well, however, all that they do and all that they say, and write it down in a book that no one will see, as i have done, for it will serve thee well at some future time when thou wilt recognize them by their words or by their actions. and thou mayest procure amulets against them, by which their spells are rendered useless and dull, by burning the name of their gods upon parchment

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

llus. the vessel and the seething are likewise sub rosa> the second the magical beetles of liber legis (see part iv) 98 one word of warning is perhaps necessary for the beginner. the victim must be in perfect health- or its energy may be as it were poisoned. it must also not be too large<sacrifice (e.g) of a bull is sufficient for a large number of people; hence it is commonly made in public ceremonies, and in some initiations, e.g. that of a king, who needs force for his whole kingdom. or again, in the consecration of a temple. see lord dunsany "the blessing of pan- a noble and most notable prophecy of life's fair future> the amount of energy disengaged is almost unimaginably great, and out of all anticipated proportion to the strength of the animal. consequently, the magician may ea

regard to invocations of the gods, such considerations do not apply. the gods are beyond most material conditions. it is necessary to fill the "heart" and "mind" with the proper basis for manifestation. the higher the nature of the god, the more true this is. the holy guardian angel has always the necessary basis. his manifestation depends solely on the readiness of the aspirant, and all magical ceremonies used in that invocation are merely intended to prepare that aspirant; not in any way to attract or influence him. it is his constant and eternal will<knowledge and conversation is not universal, it seems at first as if an omnipotent will were being baulked. but his will and your will together make up that one will, because you and he are one. that one will is therefore divid

bodily eyes- if he could discern tailoring- would have served him better, for he thought the owner of the vest was a corn-chandler, instead of an earl, as he is. the magician can hardly take too much trouble to develop this power in himself. it is extremely useful to him in guarding himself against attack; in obtaining warnings, in judging character, and especially in watching the process of his ceremonies. 145 there are a great many ways of acquiring the power. gaze into a crystal, or into a pool of ink in the palm of the hand, or into a mirror, or into a teacup. just as with a microscope the expert operator keeps both eyes open, though seeing only through the one at the eye-piece of the instrument, so the natural eyes, ceasing to give any message to the brain, the attention is withdrawn

ow proceed to do with the object. you will learn to see the astral appearance of material things; and although this does not properly belong to pure clairvoyance, one may here again mention that you should endeavour to the utmost to develop and fortify this body of light. the best and simplest way to do this is to use it constantly, to exercise it in every way. in particular it may be employed in ceremonies of initiation or of invocation- while the physical body remains silent and still. in doing this it will often be necessary to create a temple on the astral plane. it is excellent practice to create symbols. this one precaution is needed: after using them, they should be reabsorbed. 148 having learned to create astral forms, the next step will be at first very difficult. phantasmal and f

t ia-besz("the truth in matter. 7. thou art ia-apophrasz("the truth in motion. 8. thou hast distinguished between the just and the unjust. 9. thou didst make the female and the male. 10. thou didst produce the seeds and the fruit. 11. thou didst form men to love one another, and to hate one another. section aa. 1. i am ankh- f- n- khonsu thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of khem. 2. thou didst produce the moist and the dry, and that which nourisheth all created life. 3. hear thou me, for i am the angel of ptah- apo- phrasz- ra (vide the rubric: this is thy true name, handed down to the prophets of khem. 266 section b. air. hear me- ar "o breathing, flowing sun" thiaf<hebrew vau and the greek digamma; its sound lies

ALEISTER CROWLEY MAGICK WITHOUT TEARS

dy may be fortified thereby" he "to what end" you "that i may accomplish the great work" he "love is the law, love under will" you, with a single knock "fall to" when alone make a monologue of it: thus, knock 3-5-3. do what, etc. it is my will to, etc, that my body, etc, that i may, etc, love is, etc. knock: and begin to eat. it is impossible to exaggerate the importance of performing these small ceremonies regularly, and being as nearly accurate as possible with regard to the times. you must not mind stopping in the middle of a crowded thoroughfare- lorries or no lorries- and saying the adorations; and you must not mind snubbing your guest- or your host- if he or she should prove ignorant of his or her share of the dialogue. it is perhaps because these matters are so petty and trivial in

ALEISTER CROWLEY THE LOST CONTINENT

dren were tended by the lower classes until the age of puberty, an occurrence which fitted them at once for initiation. a legate from the high house was sent for, and in his presence the child was brought, acquainted with zro by its father and mother, and full instruction in 'working' was further conferred by any member of the 'house' who chose to do so, this in practice meaning by everybody. the ceremonies were frequently long and exhausting; children often enough died in the course of them. this was not regarded as a serious calamity; some schools of magicians even pretended to rejoice. the representatives of the high house had a prior right to the parents of the child; at times he conducted the initiation in person, a high honour, but invariably fatal. on rare occasions male children we

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ry act soever? yes; i meant it to do so. it is not possible to utter word or do deed without producing the exact effect proper and necessary thereto. thus magick is the art of life itself. magick is the management of all we say and do, so that the effect is to change that part of our environment which dissatisfies us, until it does so no longer. we "remould it nearer to the heart's desire" magick ceremonies proper are merely organized and concentrated attempts to impose our will on certain parts of the cosmos. they are only particular cases of the general law. but all we say and do, however casually, adds up to more, far more, than our most strenuous operations "take care of the pence, and the pounds will take care of themselves" your daily drippings fill a bigger bucket than your geysers

plained in "energized enthusiasm "the equinox" i(9) that there are three gods whose function is to bring the soul to the realization of its own glory: dionysus, aphrodite, apollo; wine, woman, and song. the ancients, both in the highest civilizations, as in greece and egypt, and in the most primitive savagery, as among the buriats and the papuans, were well aware of this, and made their religious ceremonies 'orgia "works. puritan foulness, failing to understand what was happening, degraded the word 'orgies' to mean debauches. it is the old story of the fox who lost his tail. if you cannot do anything, call it impossible; or, if that be evidently absurd, call it wicked! it is critics who deny poetry, people without capacity for ecstasy and will who call mysticism moonshine and magick delusi

ALEISTER CROWLEY THE QABALAH

th the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the barbarous names of evocation, of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has an ineffable power. but what kind of power? by the qabalah we can find out the force of the name iao. we can spell it in hebrew way or uay. the qabalah will even tell us which is the true way. let us however suppose that it is spelt way. this adds up to 17. but first of all it strikes us that i, a, and o are the three letters associated with the three letters h in the great name

ALEISTER CROWLEY THE SWORD OF SONG

christianity a lie, 390 abortion and iniquity, the most immoral and absurd (a priest s invention, in a word) of all religions, i have hope in the good dhamma s59 wider scope, 395 nay, certainty! that all at last, however came they in the past, move, up or down who knows, my friend? but yet with no uncertain trend unto nibbana in the end. 400 i do not even dare despise your doctrines, prayers, and ceremonies! far from the word you ll go to hell! i dare not say you do not well! i must obey my mind s own laws 405 accept its limits, seek its cause: my meat may be your poison! i hope to convert you by-and-by? never! i cannot trace the chain60 that brought us here, shall part again 410 our lives perhance for aye! i bring my hand down on this table-thing,61 and that commotion widens thus and shak

the doctrine of karma is identical with determinism. on this subject much wisdom, with an infinite amount of rubbish, has been written. i therefore dismiss it in these few words, confident that the established identity can never be shaken. vi. the ten fetters or sanyoganas. 1. sakkaya-ditthi. belief in a soul. 2. vikikikkha. doubt. 3. silabbata-par- reliance on the effim sa cacy of rites and and ceremonies. 4. kama. bodily desires. 5. patigha. hatred. 6. ruparaga. desire for bodily immortality. 7. aruparaga. desire for spiritual immortality. 8. mano. pride. 9. udhakka. self-righteousness. 10. avigga. ignorance (1) for this is a petitio principii (2) this, to a scientist, is apparently anathema. but it only means, i think, that if we are not settled in our minds we cannot work. and this is

ALEISTER CROWLEY EQ I 1

ge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. 8 but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that in

able to receive light, and such persons are employed as agents to spread the light according to man's capacity and to revivify the dead letter. through these instruments the interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter a

the roads hypatia gay knocked timidly at the door of count swanoff's flat. hers was a curious mission, to serve the envy of the long lank melancholy unwashed poet whom she loved. will bute was not only a poetaster but a dabbler in magic, and black jealousy of a younger man and a far finer poet gnawed at his petty heart. he had gained a subtle hypnotic influence over hypatia, who helped him in his ceremonies, and he had now commissioned her to seek out his rival and pick up some magical link through which he might be destroyed. the door opened, and the girl passed from the cold stone dusk of the stairs to a palace of rose and gold. the poet's rooms were austere in their elegance. a plain gold-black paper of japan covered the walls; in the midst hung an ancient silver lamp within which glowe

ALEISTER CROWLEY EQ I 5

h the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the "barbarous names of evocation" of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has ineffable power. but what kind of power? by the qabalah we can found out the force of the name iao. we can spell it in hebrew hb:vau hb:aleph hb:yod or hb:ayin hb:aleph hb:yod. the qabalah will even tell us which is the true way. let us however suppose that it is spelt hb:vau hb:aleph hb:yod. this adds up to 17. but first of all it strikes us that i, a, and o are the three letter

ALEISTER CROWLEY EQUINOX EQ I 1 2

unconscious training of the brain to an even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the "herb dangerous"[we hope to publish this essay in no. 2 of "the equinox" ed. for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will "whirling forth with re-echoing roar, so that it may comprehend with 55 invincible will ideas

ALEISTER CROWLEY EQUINOX EQ I 2

at he should attain. too often, moreover, he mistaketh the first resting-place for the goal, and taketh off his armour as if he were a victor ere the fight is well begun. it is desirable that the student should never attach to any result the importance which it at first seems to possess. 6. first, then, let us consider the book "777" and its use; the preparation of the place; the use of the magic ceremonies; and finally the methods which follow in chapter v "viator in regnis arboris" and in chapter vi "sagitta trans lunam (in another book will it be treated of the expansion and contraction of consciousness; progress by slaying the chakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty swami &c &c) ii. 1. the student must first obtain a thorough knowledge of "book 7

ALEISTER CROWLEY EQUINOX EQ I 3 2

rayer with fervour, for then it is that you will begin to enflame yourself in praying, and you will see appear an extraordinary and supernatural splendour which will fill the whole apartment, and will surround you with an inexpressible odour, and this alone will console you and comfort your heart so that you shall call for ever happy the day of the lord.42 "during seven days shall you perform the ceremonies without failing therein in any way: namely, the day of the consecration, the three days of the convocation of the good and holy spirits, and the three other days of the convocation of the evil spirits "on the second morning you shall follow the counsels your holy guardian angel shall have given you, and on the third you shall render thanks "and then shall you first be able to put to the

fermentors of discord, jealous of my authority, though clamorous for my teaching, the so-called mr. and mrs. horos and a mrs. rose adams, who said she was a doctor of medicine, came to me in paris in the beginning of last year (1900) with an introduction from an acquaintance of good social standing. at this time my name was well known here in connection with lectures on ancient egyptian religious ceremonies. the female prisoner stated that they had come with the intention of aiding me in this, and she professed to be an influential member of the theosophical society, and also of my own order, giving me the secret name58 of a person of high occult rank in it, who had been reported to be dead some years before. i have yet to learn how, when, where and from whom she obtained the knowledge of

ALEISTER CROWLEY EQUINOX EQ I 4 2

uted himself leading counsel for his client egypt, and in a learned and most convincing argument not only proves the undoubted antiquity of his client's claim, but that it was from egypt, or rather central africa, that the human race originated, and that it is to egyptian symbolism, and more particularly to the ritual of the dead, that we must go if we would rightly understand the temples, rites, ceremonies, and customs of mankind past and present. from egypt they came and to egypt must we go. the book is in every sense a great book, and, by the way, it forms an excellent seventh volume to gerald massey's monumental work. brother wynne westcott is very rightly condemned as displaying a peculiarly acute ignorance of both freemasonry and egyptology, and further on so is that chattering journ

ALEISTER CROWLEY EQUINOX EQ I 6

ork justifies itself as the reader reaches the end of the second volume. to the pharmacist it is an extremely useful book, and in a great 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 biographi

ALEX SANDERS THE KING OF THE WITCHES

w or the curse of the brotherhood will fallon him when he defects in the future' one member decided to leave. afraid of witchcraft, but even more afraid of the voodoo he had embraced in the previous weeks, he chose to heed alex's threat. the rest of the members embarked on purificationrituals to rid themselves of the taint of voodoo. all the weapons and possessions that had been used in the alien ceremonies had to be reconsecrated, and as soon as ben had left his room the whole coven moved in to combine their powers to exorcize his influence. in spite of his pledge not to use magic to bring himself money, or to touch the account that ron had opened in his name, alex believes that he will never again be poor. the income derived from lectures, public appearances and broad- 1i8 casts, togethe

ns of silencing or restraining someone. suppose we are asked to restrain a meddlesome motherin- law. we fashion a doll in wax or plasticine, fasten its lips together with a safety pin, hind its limbs together and have the high priestess breathe life into it as we recite the correct incantations. no harm is wished her, beyond the impulse to keep her mouth shut. q: why must witches be naked for the ceremonies? a: we believe nothing should come between us and our god, that clothes are a form of deception or concealment, and that we must keep nothing from each other. q: then why do you wear a robe or loin-cloth? a: witch law says that the elder of the coven must be apart. in the days when as. many as fifty witches might attend a 123 meeting, it was necesscu:y for the elder to .be easily indent

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

use for the good of planetary evolution, and at the fifth initiation the force or energy of the planet (esoterically understood, and not merely the force or energy of the material globe) is at his disposal. during these five initiations those two great beings, the bodhisattva first, and then the one initiator, the lord of the world, sanat kumara, are the administrators or hierophants. after these ceremonies, should the initiate choose to take the two final initiations which it is possible to take in this solar system, a still higher type of energy in expression of the one self comes into play, and can only be hinted at. at the seventh initiation that one of whom sanat kumara is the manifestation, the logos of our scheme on his own plane, becomes the hierophant. at the sixth initiation the

privilege to see somewhat into the future, and therefore he realises that the force he has generated will in due course of time bring to fulfillment the plan; he knows also that his name and effort are noted in the archives of the lodge, and that the "silent watcher" over the affairs of men has taken notice. planetary existences. in considering now the personalities taking part in the initiation ceremonies, the first to be dealt with are those who are termed planetary existences. this refers to those great beings who, for a period of planetary manifestation, overshadow or stay with our humanity. they are not very many in number, for the majority of the great ones pass on steadily and increasingly to other and higher work, as their places can be taken and their functions carried on by memb

he world its prime guardian, aided by the deva lord of the second plane. the buddhas of activity are responsible for its custody, and under them the chohan of the ray. it is produced only at stated times, when specific work has to be done. it is used not only at the initiating of men, but at certain planetary functions of which nothing is at present known. it has its place and function in certain ceremonies connected with the inner round, and the triangle formed by the earth, mars, and mercury. the purpose of the rods of power. in the sceptre of a ruling monarch at this day is hidden the symbolism of these various rods. they are duly recognised as symbols of office and of power, but it is not generally appreciated that they are of electrical origin, and that their true significance is conc

d anew at shamballa for each new world teacher; the rod of sanat kumara is charged afresh at each recurring world period, and therefore seven times in the history of a planetary scheme. the logoic rod of power is electrified at the recurrence of each new period of creation, or for each solar system through which the logos manifests, as a man manifests through his physical body life. the first two ceremonies take place at shamballa, the sacred point of planetary manifestation, that central location in our physical planet which corresponds to the heart of a human being. many of the places on the earth's surface, for instance, which are famed for their healing properties, are thus noted because they are magnetised spots, and their magnetic properties demonstrate as healing influences. the rec

ce" and has seen the vision. he knows what he has to do and how he must do it, and peace and joy unutterable fill his heart. this is an interlude of stillness before a period of renewed activity, which begins at the moment that the rod is applied. whilst he has been thus withdrawn within himself, with all his forces centred in his heart, the attendant lodge of masters have been performing certain ceremonies and chanting certain words, preparatory to the appearance of the initiator upon the throne, and the wielding of the rod. the hierophant has hitherto been present, but the work has been handled by the lodge and the sponsors. he now ascends to the place of power, and the rod is brought to him by its legitimate custodians. it is not possible here to publish the details of the next stage, b

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

rld its main guardian, aided by the deva lord of the second plane. the buddhas of activity are responsible for its custody, and under them the chohan of the ray. it is produced only at stated times when specific work has to be done. it is used not only at the initiating of men, but at certain planetary functions, of which nothing as yet has been given out. it has its place and function in certain ceremonies connected with the inner round91(79) and the triangle formed by the earth, mars and mercury. but more about this is not at this time permissible. third. the rod of initiation, wielded by the logos of the solar system, is called among other things, the "sevenfold flaming fire" it was confided to our logos by the lord of sirius and sent to our system from that radiant sun. one of its purp

while the hand of the master might lead the neophyte through the dangers of the stage where, like the infant, he could not walk alone he was obliged, in the higher paths, to learn to guide and guard himself, as the adult man has to do in ordinary life; that the ultimate goal was the expansion of the self into infinite existence and potentialities; and, lastly, that, however the initial forms and ceremonies may have differed in appearance, an identical aim was in view--the theosophist, vol. ix, p. 246. the pure heart and clean mind alone permit one to attain salvation. this was his doctrine. so, likewise, is it taught in the aryan mahabharata (sec. cxcix. vana parva) which says "those high souled persons that do not commit sins in word, deed, heart and soul, are said to undergo ascetic aus

ALICE A BAILEY05 THE LIGHT OF THE SOUL

s. it might, therefore, be observed that (for the seeker after truth) incarnation, intense desire and meditation are the three permissible methods, and the only ones to be practised; drugs and words of power or mantric incantations are the tools of black magic and concern the lower powers. the question might here be asked, is it not true that words of power and the use of incense form part of the ceremonies of initiation and therefore are used by initiates and aspirants. certainly, but not in the sense understood here, or for the purpose of developing psychic powers. the masters and their disciples use words of power in order to deal with the non-human existences, to invoke the aid of the angels, and to manipulate the building forces of nature, and they employ herbs and incenses in order t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

life and as i sweep upon my onward way the way of god i see all lesser energies die out. i am the one; i, god. i am the form in which all forms are merged. i am the soul in which all souls are fused. i am the life, and in that life, all little lives remain" these words, chanted in the ancient formulas on peculiar and selected notes, were most potent and brought definite results in certain ancient ceremonies that have long since died out. to the three concise statements above made we might add a fourth as follows: 4. when the chitta, or mind stuff, is swept into activity by abstract ideas (the embodied thoughts of the divine mind, carrying the energy of their creator and consequently the cause of phenomenal effects in the three worlds) and when to this is added divine understanding and synt

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

, but they are rituals which have for their objective the inauguration and the assistance of various aspects of the plan, and of the varying cyclic activities of that plan. where these rituals exist, but where the meaning (inherently present) remains hidden and unrealised, there must as a consequence be demonstrated a spirit of deadness, of uselessness, and of weariness of interest over forms and ceremonies. but where it is demonstrated that ritual and organised ceremonies are but the evidence of a custody of forces and energies, then the idea is constructive in its working out, cooperation with the plan becomes possible, and the aim of all the divine service begins to demonstrate. all service is governed by ritual. the coming in of the seventh ray will lead to this desired consummation, a

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

of theology, remains `the way, the truth, and the life; and i am convinced that concentration upon the historic figure of our lord and upon his teaching can alone inspire in this twentieth century that fervent adherence and service which in former ages could be obtained from the average layman by the expounding of theological dogmas, the threat of hell, and the performance of elaborate rites and ceremonies."1 the kingdom of god is now in process of rapid formation, as all those with forward-seeing vision and a realisation of the rapidly emerging beauty and divinity of man can bear testimony. we are passing through the transition period between the old age and the new, and the true mission of christ, so deeply and frequently obscured by theological implications and disputations, embodies i

christian sects. lightfoot gives it as september 15th, others as in february or august. epiphanius mentions two sects, one celebrating in june, the other in july. the matter was finally settled by pope julius in 337 a.d, and st. chrysostom, writing in 390, says `on this day (i.e. 25th december) also the birth of christ was lately fixed at rome, in order that while the heathen were busy with their ceremonies (the brumalia, in honour of bacchus) the christians might perform their rites undisturbed'"42 the choice of this particular date is cosmic in its implications, and not unwittingly, we can be sure, did the wise men of earlier times make these momentous decisions. annie besant tells us that "he is always born at the winter solstice, after the shortest day in the year, at the midnight of t

that `the ancient people of the anglian nation, by which he means the pagan english before their settlement in britain about a.d. 500 `began the year on december 25th, when we now celebrate the birthday of our lord; and he tells us that the night of december 24th-25th `which is the very night now so holy to us was called in their tongue modranecht, that is to say "mother's night" by reason of the ceremonies which in that night-long vigil they performed' he does not mention what those ceremonies were, but it is clear that they were connected with the birth of the sun-god. at the time when the english were converted to christianity in the sixth and seventh centuries the festival of the nativity on december 25th had been already long established in rome as a solemn- 41- from bethlehem to calv

hich makes of god a force of hardness and cruelty in the world, unparalleled by men. the whole trend of human life tends to repudiate those ancient tenets which were founded in fear, and instead, courageously faces the facts and the responsibilities which are inherent in its spiritual birthright. 2 when the church lays its emphasis upon the living christ, and when it recognises that its forms and ceremonies, its festivals and rituals are inherited from a very ancient past, we shall then have the emergence of a new religion which will be as much divorced from form and the past as the kingdom of god is divorced from matter and the body nature. orthodox religion, as a whole, can be regarded as a cross upon which we have crucified christ; it has served its purpose as the custodian of the ages

and the scapegoat sent into the wilderness. christ was born into the next sign, pisces the fishes, and it is for this reason that we eat fish on good friday, in commemoration of his coming. tertullian, one of the early church fathers, speaks of jesus christ as the "great fish" and of us, his followers, as the "little fishes" these facts are well known, as the following extract will indicate "the ceremonies of purification by the sprinkling or drenching of the novice with the blood of bulls or rams were widespread, and were to be found in the rites of mithra. by this purification a man was `born again' and the christian expression `washed in the blood of the lamb' is undoubtedly a reflection of this idea, the reference thus being clear in the words of the epistle to the hebrews `it is not

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

is. destroy thy tunnel, which thou has for ages long constructed. stand free, in custody of all the world' the follower answered 'how shall i break my tunnel down? how can i find a way' no answer came. another pilgrim in the dark came up, and groping, found the follower 'lead me and others to the light' he cried. the follower found no words, no indicated leader, no formulas of truth, no forms or ceremonies. he found himself a leader, and drew others to the light, the light that shone on every hand. he worked and struggled forward. his hand held others, and for their sake, he hid his shame, his fear, his hopelessness and his despair. he uttered words of surety and faith in life, and light and god, in love and understanding. his tunnel disappeared. he noticed not its loss. upon the playgrou

dden goal and intent to forms and rituals and to say, with emphasis "we know" yet they have never touched the reality, and the truth is as yet unknown to them. the possibility of the vision which lies beyond, or behind the vision of the mystic is forgotten in the forms built up in time; and the symbols of the teachings of those sons of god who have seen the reality is lost to sight in rituals and ceremonies, which (though they have their- 146- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust place and teaching value) must be used to reveal and not to obscure. the vision is ever on ahead; it eludes our grasp; it haunts our dreams and our high moments of aspiration. only when a man can function as a soul, and can turn the developed inner eye outward

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

of the christ aspect, as it expresses itself in the "fire of divine compassion" you only respond in a secondary sense. the awakening of this compassion should be one of your objectives in meditation. it will lead to inclusiveness and the power to "see things as others see them" your meditation does not now require the practice of visualisation and the registering of colour. the ancient pomps and ceremonies of a priestly past lie buried in your consciousness and are easily evoked; in the thrill of stately ceremonial and of rhythmic organisation, you find your line of least resistance. the first ray person is conscious of ordered life, the majesty of ordered forces; the glory of the intelligent "arrangement" of the powers which lie behind the manifested world is his rightful field of servic

life and as i sweep upon my onward way the way of god i see all lesser energies die out. i am the one; i, god. i am the form in which all forms are merged. i am the soul in which all souls are fused. i am the life, and in that life, all little lives remain" these words, chanted in the ancient formulas on peculiar and selected notes, were most potent and brought definite results in certain ancient ceremonies that have long since died out. part i the world today is going through a preparation period and an interlude of adjustment to the new world and the new order which is coming into being. this new world is verily a new creation and with its activities the masters are today engaged, working as always through the medium of their disciples. in this preparatory period, the masters are today o

ALICE A BAILEY13 PROBLEMS OF HUMANITY

roversy from which the older churches are relatively free, owing to their hierarchical method of government and their centralized authoritarian control. again, how ever, the first efforts to achieve some form of unity and cooperation have recently emerged and may continue to grow. the question arises whether christ would be at home in the churches if he walked again among men. the rituals and the ceremonies, the pomp and the vestments, the candles and the gold and silver, the graded order of popes, cardinals, archbishops, canons and ordinary rectors, pastors and clergy would seemingly have small interest to the simple son of god who when on earth had nowhere to lay his head. there are deeply spiritual men whose lot is cast within the cramping walls of ecclesiasticism; they are many in the

and whose individual lives are pure and aspiring. it will be hindered by the fundamentalists, the narrow-minded and the theologians in all the world religions, by those who refuse to let go the old interpretations and methods, who love the old doctrines and men's- 80- problems of humanity copyright 1998 lucis trust thoughts about them, and by those who lay the emphasis upon forms, upon rites and ceremonies, upon ritual and pomp, on authority and the building of stone edifices in these days of man's extremity, his starvation and his need. the roman catholic church here faces her greatest opportunity and also her greatest crisis. catholicism is founded in ancient tradition, is assertive of ecclesiastical authority, is responsive to outer forms and rituals and in spite of a wide and benefice

ze that basically there is only one church but it is not necessarily only the orthodox christian institution; god works in many ways, through many faiths and religious agencies; in their union will the fullness of truth be revealed. this is one reason for the elimination of nonessential doctrines. v. the new world religion in what way will this new presentation of religion and its new rituals and ceremonies take form? a new presentation is deeply desired and hopefully anticipated by those to whom the religious attitude is of fundamental importance. what are the signs of its coming? what must be the preliminary first steps? are there any indications of developing trends which would incline one to believe in its eventual appearance? many such questions arise. much of what might be said in re

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ability in raising funds for the building of stone edifices whilst god's children everywhere went hungry and unclothed and so lost their belief in divine love. how can the need of humanity for spiritual guidance be met when the leaders of the churches are occupied with temporal concerns, when the emphasis is laid in the roman catholic, the greek orthodox and the protestant churches upon pomp and ceremonies, on great churches and stone cathedrals, upon gold and silver communion sets, on scarlet birettas, on jewelled vestments, and- 76- the reappearance of the christ copyright 1998 lucis trust upon all the paraphernalia so cherished by the ecclesiastically minded? how can the starving children of the world and of europe in particular be salvaged when pleas go out from popes and bishops for

e grounded only in the past interpretations. these young men enter upon their religious training and preparation for the ministry with high hopes and vision; they emerge with little hope, not much faith, but with a determination to "make good" and rise to prominence in the church. the question arises whether christ would be at home in the churches if he walked again among men. the rituals and the ceremonies, the pomp and the vestments, the candles and the gold and silver, the graded order of popes, cardinals, archbishops, canons and ordinary rectors, pastors and clergy would seemingly have small interest for the simple son of god, who when on earth had not where to lay his head. the presentation of religious truth in the past has blocked the growth of the religious spirit; theology has bro

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

re built up which we call, for instance, the christian church and the buddhist system. their founders would have much difficulty in recognising the two or three fundamental and divine facts or truths which they sought to reveal and emphasise, so great is the mantle of illusion which has been thrown over the simple pronouncements of the christ and of the buddha. the vast cathedrals and the pompous ceremonies of the orthodox are far removed from the humble way of the life of the christ, the master of all the masters and the teacher alike of angels and of men, and from the simplicity of his present way of life as he watches and waits for the return of his people to the simple way of spiritual realisation- 111- glamour: a world problem copyright 1998 lucis trust so great has been the illusion

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

rest. i would suggest that the theme of the coming religion will be that of the great approaches themselves; that it will emphasise anew god's love for man as evidenced in these divine approaches, and also man's response to god as the word goes forth "draw near to god and he will draw near to- 272- the externalisation of the hierarchy copyright 1998 lucis trust you; that it will in its rites and ceremonies be concerned with the invocative and evocative side of spiritual appeal. man invokes the divine approach in two ways: by means of the inchoate, voiceless appeal or invocative cry of the masses, and also by the planned, defined invocation of the spiritually oriented aspirants, the intelligently convinced worker, disciple and initiate by all, in fact, who form the new group of world serve

under the direct guidance of the masters; teachers who can heal will come forth, and others will appear who will train the minds of the pupils to be responsive to direct inspiration from above. the faculty of the intuition must be developed scientifically. finally, church members and members of the masonic fraternities must familiarise themselves with the inner significance of the various rites, ceremonies, colours and rituals, and with the work performed upon the floor of the temple. they must know why such and such things are done in due order and the reason for the various precedences, the words, gestures and acts. should there be a real and true response to these practical suggestions, it may be possible for the work to go forward more rapidly than at present seems possible. much trou

ork to be done in that period will be silent educational work, and the diligent propaganda that the church and analogous organisations can do. classes must be held by the occultists of the world in which the teaching is stepped down to meet the need of the little ones; the broad platform upon which the church should stand should be proclaimed, and instruction should be given in the meaning of its ceremonies and teachings. then will follow seven years of germination of the seed sown, a period of growth and developing influences. this brings us to the period of thirteen years from now for the cycle of fourteen began the year before i proffered you these suggestions. should the work progress as desired, it may mark the time of the near appearing of the great lord and the close sound of his fe

beginning with the climaxing of the war and the formation of the united nations, the festivals of may and june not only become more closely linked, but the procedure has been changed and the effect on humanity intensified. i would have all who care to meet together at these festivals to try and do so subjectively (wherever they may find themselves) and to participate intelligently in the ordained ceremonies. i would ask all to think imaginatively and to act as if they were accepted disciples or at least on the periphery of some ashram. i am asking you to take part in these two ceremonies with a full play of the imagination; these ceremonies will later be externalised at some centre in every country. a trained nucleus and a devoted band of believers is in process of being gathered together

he periphery of some ashram. i am asking you to take part in these two ceremonies with a full play of the imagination; these ceremonies will later be externalised at some centre in every country. a trained nucleus and a devoted band of believers is in process of being gathered together (though only as yet in the consciousness of the hierarchy, and though at the present time there will be no outer ceremonies or any knowledge as to who will be chosen in the various lands to represent the hierarchy, in deed and in truth, the first step towards human participation is being made this year. the knowledge of this will give purpose and fixed intention to all of you who have for years kept these festivals. in truth, i bring you the invitation of the hierarchy to share in their ancient work, and not

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

s to that long-awaited restoration, to the platform upon which the restored teaching can be based, and the structure which can express, in powerful ritual and in organised detailed rites, the history of man's moving forward upon the path of return. the mysteries will be restored in other ways also, for they contain much besides that which the masonic rites can reveal or that religious rituals and ceremonies can disclose; they contain within their teaching and formulas the key to the science which will unlock the mystery of electricity that mystery of which h.p.b. spoke; though much progress has already been made by science along this line, it is as yet only embryonic in nature, and only when the hierarchy is present visibly on earth, and the mysteries of which the masters are the custodian

present extant is that of group initiation, and not that of the initiation of an individual aspirant. in the past, and in order to get the idea of initiation into the minds of the people, the hierarchy chose the mode (now obsolete) of holding out the prospect of initiation before the earnest disciple; upon this they placed an early emphasis of its peculiarity, its rewarding nature, its ritual and ceremonies, and its place in the scale of evolution. since the fact of initiation had been grasped by many and achieved by some, it has become possible today to reveal what has always been implied, that initiation is a group event. if clear thinking had taken the place of a selfish individual aspiration, the fact of group initiation would have been obvious and for the following reasons, inherent a

ARADIA GOSPEL OF THE WITCHES

ay the leastremarkable. page 4 for brief explanation i may say that witchcraft is known to its votaries as la vecchia religione, or theold religion, of which diana is the goddess, her daughter aradia(or herodias) the female messiah,and that this little work sets forth how the latter was born, came down to earth, established witchesand witchcraft, and then returned to heaven. with it are given the ceremonies and invocations orincantations to be addressed to dianaand aradia, the exorcism of cain, and the spells of the holy-stone, rue, and verbena, constituting, as the text declares, the regular church-service, so to speak,which is to be chanted or pronounced at the witch-meetings. there are also included the very curi-ous incantations or benedictions of the honey, meal, and salt, or cakes of

uting, as the text declares, the regular church-service, so to speak,which is to be chanted or pronounced at the witch-meetings. there are also included the very curi-ous incantations or benedictions of the honey, meal, and salt, or cakes of the witch-supper, which iscuriously classical, and evidently a relic of the roman mysteries.the work could have been extended ad infinitumby adding to it the ceremonies and incantationswhich actually form a part of the scripture of witchcraft, but as these are nearly all or at least ingreat number to be found in my works entitled etruscan-roman remainsand legends offlorence, i have hesitated to compile such a volume before ascertaining whether there is a suffi-ciently large number of the public who would buy such a work.since writing the foregoing i ha

ds of at least a few who will think bet-ter of them. page 3 n r r r r r preface.if the reader has ever met with the works of the learned folk-lorist g. pitr, or the articles contributedby lady vere de vere to the italian rivista, or that of j. h. andrews to folk-lore, 1 he will beaware that there are in italy great numbers of strege, fortune-tellers or witches, who divine by cards,perform strange ceremonies in which spirits are supposed to be invoked, make and sell amulets,and, in fact, comport themselves generally as their reputed kind are wont to do, be they blackvoodoos in america or sorceresses anywhere.but the italian /strega/ or sorceress is in certain respects a different character from these. in mostcases she comes of a family in which her calling or art has been practised for many

BALANONES TEMPLE OF SET FAQ

a religion is the temple of set a religion? yes, although belief in the religion is not required of i* or ii* members. see the ref document for some discussion why i consider the temple of set to be a religion* fr. ignatius asked on the xepera-l mailing list, may 22, 1999> if tos is a "legally recognized" entity, is it then tax-exempt? and are> tos priests able to perform legally binding marriage ceremonies? i was> wondering because i know that gov't recognition of one's path as a *real> religion has been an issue in the neo-pagan community for quite a while. yes, from its initial incorporation, the temple of set is a legal religious corporation within the state of california, and it is fully tax exempt (i believe most of us would gladly do away with the tax exemption of all religious orga

california, and it is fully tax exempt (i believe most of us would gladly do away with the tax exemption of all religious organizations, losing our own if it meant that all christian, jewish, hindu, scientologist, and other religions also paid their fair taxes. but as long as they are tax exempt, we'll save our money this way also) yes, setian priests are able to perform legally binding marriage ceremonies. 3.2 set set is the most ancient name for the prince of darkness, given to the prince of darkness in ancient (pre-dynastic) egypt. whether set exists as an independent metaphysical being, or whether he's a symbol for man's most individualistic attributes, is a topic always under discussion somewhere in the temple of set. you may also be interested in essays concerning the prince of dark

BLACK SERPENT1

he covenant, later made lord of death. 3. he is a great mighty earle, appearing in ye forme of an hart wth a firey [fiery] taile 4. the destroyer 5. his fire burns as the sun. 6. to present as an act of worship.(plural) 7. the most personal offering you can make. 8. an appeal or prayer for evil or misfortune to befall someone or something. 9. an elevated place or structure before which religious ceremonies may be enacted. 10. daemoness of hatred 11. we to the demonic plane by way of a meditation practice. 12. the philistine god of the ocean (serpent) 13. a ritual implement used to invoke. 14. one that performs the duties of a servant to another; an attendant. 15. a song of praise or thanksgiving to god or a deity down 9. demon of lust 16. in the dukante hierarchy he is twin to lucifer an

BLAVATSKY H P ANTHROPOGENESIS

h (become later the egyptian typhon, set, had been one of the seven angels (or patriarchs in the bible: then he became a mortal and adam's son, after which he communicated the gift of prophecy and astronomical science to jared, who passed it to his son henoch. but henoch (idris "the author of thirty books, was sabaean by origin (i.e, belonging to the saba "a host "having established the rites and ceremonies of primitive worship, he went to the east, where he constructed 140 cities, of which edessa was the least important, then returned to egypt where he became its king" thus, he is identified with hermes. but there were five hermes- or rather one, who appeared- as some manus and rishis did- in several different characters. in the burham-i-kati he is mentioned as "hormig" a name of the plan

s; of the true meaning of which, while the rabbins concealed it, the christians, with a few exceptions, knew nothing. surely jesus of nazareth would have hardly advised his apostles to show themselves as wise as the serpent, had the latter been a symbol of the evil one; nor would the ophites, the learned egyptian gnostics of "the brotherhood of the serpent" have reverenced a living snake in their ceremonies as the emblem of wisdom, the divine sophia (and a type of the all-good, not the all-bad, were that reptile so closely connected with satan. the fact is, that even as a common ophidian it has ever been a dual symbol; and[[footnote(s* these "evil spirits" can by no means be identified with satan or the great dragon. they are the elementals generated or begotten by ignorance- cosmic and hu

"eastern aethiopians" as herodotus calls the egyptians. this may be well inferred from the statement made by ammianus marcellinus, who says of the pyramids that "there are also subterranean passages and winding retreats, which, it is said, men skilful in the ancient mysteries, by means of which they divined the coming of a flood, constructed in different places lest the memory of all their sacred ceremonies should be lost" these men who "divined the coming of floods" were not egyptians, who never had any, except the periodical rising of the nile. who were they? the last remnants of the atlanteans, we maintain. those races which are dimly suspected by science, and thinking of which mr. ch. gould, the well-known geologist, says "can we suppose that we have at all exhausted the great museum o

pagans to imitate the jews for the purpose of throwing a slur on the religion of the one, true living god. to this faber says very justly "some have imagined that the gentiles were servile copyists of the israelites, and that each point of similitude was borrowed from the mosaical institutes. but this theory will by no means solve the problem: both because we find the very same resemblance in the ceremonies of nations far different from palestine, as we do in the rites of those who are in its immediate vicinity, and because it seems incredible that all should have borrowed from one which was universally disliked and despised (pagan idol. i, 104* their consecrated pillars (unhewn stones) erected by abraham and jacob were linghi[[vol. 2, page] 473 the elohistic and jehovistic texts. most ref

anet jupiter is brihaspati, the wronged husband. he is the instructor or spiritual guru of the gods, who are the representatives of the procreative powers. in the rig veda, he is called brahmanaspati, a name meaning "the deity in whom the action of the worshipped upon the gods is personified" hence brahmanaspati represents the materialization of the divine grace, so to say, by means of ritual and ceremonies, or the exoteric worship "tara- his wife- is on the other hand the personification of the powers of one initiated into gupta vidya (secret knowledge, as will be shown. soma is the moon astronomically; but in mystical phraseology, it is also the name of the sacred beverage drunk by the brahmins and the initiates during their mysteries and sacrificial rites. the "soma" plant is the asclep

BLAVATSKY H P COSMOGENESIS

ago six huge volumes, or, as he calls them "memoires to the french academy" with the sole object of showing roman catholicism an inspired and revealed faith. as a proof thereof, he furnishes numberless facts, all tending to show that the entire ancient world, ever since[[vol. 1, page] 402 the secret doctrine. the deluge, had been, with the help of the devil, systematically plagiarizing the rites, ceremonies, and dogmas of the future holy church to be born ages later. what would that faithful son of rome have said had he heard his co-religionist- m. renouf, the distinguished egyptologist of the british museum- declaring, in one of his learned lectures, that "neither hebrews nor greeks borrowed any of their ideas from egypt* but perhaps it is just this that m. renouf intended to say namely

re-births of world-saviours- solar gods- in isis, ii, 490, with reference to certain passages in revelations. in 1853, the savant known as erard-mollien read before the institute of france a paper tending to prove the antiquity of the indian zodiac, in the signs of which were found the root and philosophy of all the most important religious festivals of that country, the origin of which religious ceremonies goes back into the night of time at least 3,000 b.c, as the lecturer tried to demonstrate. the zodiac of the hindus, he thought, was far anterior to the zodiac of the greeks, and differed from it in some particulars vastly. in it one sees the dragon on a tree, at the foot of which the "virgin" kanya-durga, one of the most ancient goddesses, is placed on a lion dragging after him the sol

BLUE EQUINOX

i call it adonai when i give it a name at all. most often the mind slips into that state without reason or argument [yes: it does appear that more time ought to be given to the work. but the progress is not bad for all that. however, i don.t quite like the complacent feeling. nothing replaces hard work. somebody i know (or don.t know) does more actual grind than he ever did. 24 full dress magick ceremonies in the first weeks of 1914, and about 2 hours every morning writing up the records. and in this please include 2 bad goes of influenza and bronchitis. o.m] july 9, 7:20.7:24 a.m. dragon. rather bad. tried to do practice outside in the rain, there being no room in the tent. note: man, wife and baby together with all one.s earthly belongings in a tent 12. 10. in wet weather, is certainly

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

he east and await the summons. let none be here but of their own free will" priest and priestess each take an altar candle and move around the altar, deosil, and across to the east. priestess lights the east candle from the one she carries. priestess "here do i bring light and air in at the east, to illuminate our temple and bring it the breath of life" time now to look at the opening and closing ceremonies, as performed by a coven, with the appropriate tools. in the saxon tradition we call these rites erecting the temple and clearing the temple. preferring these terms to others, such as "opening and closing the circle, i will use them here. the rituals in this workbook are written to utilize a number of people in the coven. don't hesitate to modify them for more or less people. where i ha

e very important elements. perhaps the most important of these is the personal praying asking the gods for what you need and thanking them for what you have. this should always be in the individual's own words. however inadequate the witch may feel, at expressing her/himself, the fact that the words come from the heart is far more important than correct grammar and sentence construction. the moon ceremonies, as written, follow the traditional form of reverence to the lady and attention to her identification in the past, in other areas and other civilizations. note that the goddess is invited to join the group and speak. she is not "drawn down, in the sense of being summoned or invoked. the times when the lady will actually appear to the coven are indeed rare and it needs an exceptionally s

icia and arnold crowther lesson six 1. a coven member wishes to work some love magick at the next circle, which happens to be imbolc. can she do so? if not, why not? when can she do it? 2. at which sabbats are the god and the goddess honored? 3. at the height of the summer, which deity is supreme, to the exclusion of the other? 4. if the sabbat date coincides with a full moon, whereabouts, in the ceremonies, would you perform the full moon rite? 5. which sabbat marks the shift of emphasis from goddess to god? which marks the shift back from god to goddess? 6. is yule one of the four greater sabbats? please read: eight sabbats for witches by janet and stewart farrar recommended supplementary reading: seasonal occult rituals william gray lesson seven 1. briefly, what is meditation? 2. regard

are actively looking to join a coven. contact can be made with such people through the columns of the various pagan and craft publications and at the many festivals held across the country. 5 (a) to proclaim the fact that wicca is a religion and that it should be treated to the same respect as any other longer-established/accepted religion. it also enables the participants to legally perform such ceremonies as those for marriage, birth and death, and can lead to greater ecumenical interaction between ourselves and other faiths (b) obtain a copy of the irs booklet how to apply for recognition of exemption for an organization (publication #557. 6. write to the station putting out the program, the network headquarters, action for children's television, federal communications commission, natio

to you than it is when you read about it in a book. with this video tape cunningham gives you a personal lesson in herb magic! l-117, for vhs $19.95 the crone's book of wisdom by valeric worth this is a charming collection of valuable and usable rituals and magical techniques all in rhyme! it is divided into four sections: the materials of wisdom, inscription of power, thrice a dozen charms, and ceremonies of the year. this book appeals to the imagination, as well as giving practical directions for the application or performance of numerous spells, charms, recipes, rituals, and more. these are based on familiar ideas and materials and are easy to carry out. the crone's book of wisdom relates powerful ancient practices especially those of the old nature religions, to a modern appreciation

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

hich draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since the 1970s, less formal practices and covens have evolved, which may or may not have a structured learning system, and these create their own spells and ceremonies, rather than using an existing system, such as that recorded in gardner's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies are recorded in books created to reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working l

a year during each full moon. the eight sabbats are described in the chapter seasons and festivals (see page 245, and celebrate the eight major divisions of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to draw near. solitary witchcraft there are many reasons for performing witchcraft alone: your personal circumstances or the location of your home may mean that you cannot travel to a group, or you may live in a

apter 13, seasons and festivals, i describe the major solar, lunar and agricultural festivals that formed a focus for attracting abundance and increase to the land, animals, crops and people, tapping into the life force that connected them all. in past time, the well-being of the planet was considered to be the responsibility of peasant as well as king through paying tributes and enacting age-old ceremonies to invoke the necessary energies for the wheel of the year to turn. so individual prosperity or fertility was attained both through private spells and charms and by sending positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was an important part of people's everyday lives right

ar from your computer screen, create sympathetic banishing magick to remove it from your life. you can attract objects or people by filling your screen with them, then print out the images on the screen and burn the paper in a candle flame to get the energies moving. you can even e-mail empowerments to yourself! different kinds of magick what is certain is that whether folk customs or more formal ceremonies are used, the underlying principles of all types of white magick are the same throughout the world, and can be categorised under the following headings. sympathetic magick this involves performing a ritual that imitates what you would desire in the outer world, so bringing on to the material plane a desire or need or wish from the inner or thought plane. this is done using appropriate t

d the first circle perimeter* walk deosil round the circle, sprinkling the circle line, physical or envisaged, with your salt water. in formal rituals, the high priestess consecrates the salt and the high priest the water and they mingle them. the high priestess then creates the first circle and the high priest the second. casting a triple circle three is a sacred number in magick and for special ceremonies you can create a triple circle of both power and protection. the number three represents the three aspects of the god figure in many religions: the holy trinity, the triple goddess, the three aspects of the moon -maiden, mother and wise woman or crone- the trefoil or triple god of the celts, and the even older egyptian trinity of isis, osiris and horus, the young sky god. this triplicit

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

accused of murder had apprenticed at a "free school to learn to conjure sixteen years" other supernatural specialists participated in various methods of initiation. zora neale hurston, the anthropologist and novelist, found herself taking part in secret rituals of initiation among hoodoo practitioners in new orleans in the early twentieth century. mary owen, a white folklorist, also detailed the ceremonies of initiation for members of a "voodoo" cult of black conjurers in the late nineteenth century. nevertheless, it appears that most often the secrets of conjuring were passed on from one practitioner to another, between family members, or learned by those who were seen as especially proficient or in possession of unusual talents" eto be strong in de haid f c is the most important charact

ricans arrived during the four centuries of transatlantic slave trade. we must speculate that, black magic page 27 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 embedded within the consciousness of these bondpersons, african spiritual perspectives also traveled the lengthy middle passage to the new world, evident when enslaved women and men performed ceremonies that ritualized the arrival of unseen forces on the earth or when they took part in elaborate mortuary observances to ensure secure passage of the dead into the realm of the ancestors. in mainland british north america, these activities occurred as they did elsewhere in the new world colonies, although in varying degrees. in slave communities from the caribbean to brazil, african people

e that had african precedents. writing from the windward coast, a skeptical english physician, thomas winterbottom, remarked that deception might have aided in the successes of african specialists and their powers to work gris-gris "i have met with instances at sierra leone" he stated "of persons who might be supposed to know better, being so far imposed upon by the grimaces and pretended magical ceremonies of one of these greegree men, as to believe that he had extracted from their sides the bottom of a quart bottle, which c he assured them had been conveyed there by some unfriendly witch, and had occasioned all their illness"[33] certainly not all practitioners made use of such trickery, but accounts suggest that artifice might have been a factor in more than a few public\ 52\ healing ri

of a white physician at a slave plantation in north carolina, written in 1829, are illuminating in this regard. on observing the collective activities of "several old guinea negroes" the physician edward warren remarked that despite being "rampant christians" they also demonstrated a profound "faith in evil genii, charms, philters" and "habitually indulged in an infinitude of cabalistic rites and ceremonies, in which the gizzards of chickens, the livers of dogs, the heads of snakes and the tails of lizards played a mysterious but very conspicuous part" the significance of these african-derived practices does not become clear until we place them in the context of a developing african american christian tradition. emerging in various forms, these synthetic "christian" practices would have be

s" he reported "they practiced bleeding by cupping; and were very successful in healing wounds black magic page 46 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 and expelling poisons" thomas winterbottom, a british physician on the windward coast of africa in the early 1800s, found that "active and fatal poisons" were used in conjunction with magical ceremonies and in the composition of gris-gris by religious specialists in shebro, sierra leone. job ben solomon, an african nobleman whose life and adventures were popularized in a 1734 narrative, described the cultivation and use of a poison that was extracted from a locally grown root in the senegambia. the plant produced "so deadly" a poison, he explained "that one pint of it will soon kill an

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

. but for as much as i outstood all the weights, the virgin commanded them to draw me up by force, wherefore three men also hung on the other side of the beam, and yet nothing could prevail. whereupon one of the pages immediately stood up, and cried out exceedingly loud, that s he: upon which the other replied, then let him gain his liberty; which the virgin accorded. and, being received with due ceremonies, the choice was given me to release one of the captives, whosoever i pleased; whereupon i made no long deliberation, but elected the first emperor whom i had long pitied, who was immediately set free, and with all respect seated amongst us. now the last being set up, and the weights proving too heavy for him, in the meantime the virgin had spotted my roses, which i had taken out of my h

ot behold without amazement and very great anguish. but before we had seated ourselves, in came the two pages, presenting everyone on the bridegroom s behalf with the golden fleece with a flying lion, requesting us to wear them at the table, and as became us, to observe the reputation and dignity of the order which his majesty had now page 28 vouchsafed us; and we should be ratified with suitable ceremonies. this we received with profoundest submission, promising obediently to perform whatsoever his majesty should please. besides these, the noble page had a schedule in which we were set down in order. and for my part i should not otherwise wish to conceal my place, if perhaps it might not be interpreted as pride in me, which is expressly against the fourth weight. now because our entertain

learned, so that they could so aptly discourse upon all subjects that we had good reason to be ashamed of ourselves. these were commanded to lead us up and down the castle, but only into certain places, and if possible, to shorten the time according to our desire. meanwhile the virgin took leave with this consolation, that at supper she page 35 would be with us again, and after that celebrate the ceremonies of the hanging up of the weights, requesting that we would in patience wait till the next day, for on the morrow we must be presented to the king. she having thus departed from us, each of us did what best pleased him. one part viewed the excellent paintings, which they copied out for themselves, and considered also what the wonderful characters might signify. others wanted to occupy th

hould never be missing. in the middle was erected a pulpit, very convenient for prayer, in which the duchess kneeled down, and about her we all had to kneel and pray after the virgin, who read out of a book, that this wedding might tend to the honour of god, and our own benefit. afterwards we came into the second chamber, where the first virgin hung up her weight too, and so forward until all the ceremonies were finished. hereupon the duchess again presented her hand to everyone, and departed hence with her virgin. our president stayed yet a while with us. but because it had already been night for two hours, she would no longer detain us. i thought she was glad of our company, yet she bade us good night, and wished us quiet rest, and so departed friendlily, although unwillingly, from us. o

coffins, and we (as we were ordered) had to go after them into the aforementioned garden, in the middle of which was erected a wooden edifice, having round about the roof a glorious crown, and standing upon seven columns. within it were formed six sepulchres, and by each of them was a stone; but in the middle was a round hollow rising stone. in these graves the coffins were quietly and with many ceremonies laid. the stones were shoveled over them, and they shut fast. but the little chest was to lie in the middle. herewith my companions were deceived, for they imagined nothing other but that the dead corpses were there. upon the top of all there was a great flag, having a phoenix painted on it, perhaps the more to delude us. here i had great occasion to thank god that i had seen more than

CLARIFICATION OATH

e harm all. therefore, i understand the irresponsible use of drugs, alcohol, or any substance that causes complete loss of control as being counterproductive to my growth, and the growth of the body as a whole! in accordance to hod "i will always display brotherly love and forebearance to the members of the whole order. in being able to be an example of this brotherly love, i will attend all 0= 0 ceremonies, therefore being a teacher by setting the example" in addition, i will uphold my responsibilities as a member of the body of christ, by continuing my duties as a teacher to the outer order. i further promise and swear, that during the week of corpus christi, i will do everything in my divine power to be physically present at the temple of isis, therefore making the body of christ comple

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ear to be spacecraft and flying machines known as the vimanas and to extraterrestrial 'gods. the grudge report said that the nourishment absorbed by the ets they examined was based on chlorophyll, which (as is now known) exists throughout what we call space and not just on earth. in the vedas, there is considerable importance given to a plant known as soma. it was used as a hallucinogenic drug in ceremonies to help communication with the 'god' indira and other 'gods, and it was the favourite drink of indira and his colleagues. given the increasing speculation that the ancient 'gods' were actually extraterrestrials, it is rather a coincidence that the soma drink is believed to have been based on liquid chlorophyll. a number of people who have claimed contact with ets have reported that thei

from the fourth dimension. the two leading weapons used by religions are those cancerous emotions: fear and guilt. they have been used to suppress the human mind and to destroy its sense of self-worth, thus creating a physical reality to match. religions are the same thought pattern manifesting under different names- the thought pattern called control. even the origins of their myths, stories and ceremonies are invariably the same because they all originate from the same source! towards the end of atlantis, groups of people began to escape from their increasingly devastated land. some left the prison while their vibratory rate was still high enough for them to do so; others became trapped by accident or design. as atlantis crumbled, some settled in the areas we now know as egypt and the mi

eds of thousands of years. those at the higher levels of the elite-illuminati-brotherhood are, i believe, vehicles for the manipulation of the physical world by the prison warders of the fourth dimension. there are many connections between the elite-brotherhood and black magic, and once you get involved in that, it is easy for your consciousness to be taken over by an extreme negative force. such ceremonies and ritual can conjure up very dark and malevolent energies, which can possess the people involved. most freemasons learn the lines of their ceremonies and go through the ritual without any idea of what they are playing around with and attracting to them. most think it is just a gentlemen's club, but the ceremonial has been designed to attract extreme negative energies which allow a "po

which have been infiltrated by illuminati agents. the word illuminati 'the illuminated ones- goes back into the ancient world. it is a covert force which has created or taken over groups and organisations to manipulate the world in the desired direction. the illuminati's greatest weapon is the advanced esoteric knowledge it has passed on through its initiation iso..and the truth shall setyoufree ceremonies and the misuse and abuse of that knowledge. the most obvious expression of illuminism was the bavarian illuminati officially created by the german professor, adam weishaupt, in may 1776, and controlled by the house of rothschild, the bankers to endless revolutions and wars. it was weishaupt who used his wing of the illuminati to infiltrate and take over freemasonry. weishaupt was traine

at the higher levels of initiation. masonry had become freemasonry and as the years passed, the only remaining connection with the stonemasons were the symbolic paraphernalia and names for the levels of initiation like apprentice, fellow craft, and master mason. the working tools of the stonemasons- the square, compasses, level, plumbline, gauge, gavel, and chisel- were still used in the bizarre ceremonies and rituals and the freemason's apron was another throwback to the stone masons. but freemasonry now had a very different agenda. during the rituals which the founders of the new freemasonry introduced, barechested initiates were blindfolded with a noose around their neck and a dagger held 184 .and the truth shall set you free to their heart. they had to swear to serve the order and kee

DAVID ICKE CHILDREN OF THE MATRIX

ho has been controlling our lives over thousands of years to the present day. that truth is this: the astonishing cultures across the ancient world that "suddenly" emerged at a level of advancement far ahead of others of the time, were not created by a series of unconnected "independent" peoples who apparently developed precisely the same knowledge, art work, building techniques, writing, funeral ceremonies, and stories, at the same time as each other. they were all aspects of the same culture and control, based on sumer, an empire that not only extended to the indus valley, egypt, the mediterranean, and the british isles, but also across the atlantic to the americas and quite probably as far as australia and china. and the knowledge base of sumer, and most certainly some of the identical

acknowledgement of, their knowledge of precession. suppressing the grid i have a rather controversial view (makes a change) of at least some pyramids, stone circles, and earthworks placed on the vortexes. from the start of my conscious journey in 1990 1 have had a bad feeling about many of these constructions. new agers see them as sacred places and go to the stone circles and pyramids for their ceremonies and so on. but just because the vortex points are power centres on the global grid, it doesn't mean that the structures built at these places by the bloodlines have been designed and located with humanity's best interests at heart. i am not talking about all of them here, but i don't feel good myself about the giza site or stonehenge, among others. these locations are incredible centres

, conduct their rituals, and do whatever they are told without question or thought. some have recovered at least part of their minds, escaped from the projects, and accessed the memories of what happened to them. they have become increasingly vocal in the last ten years, although the mainstream media refuses to report their stories. one mind-control victim told me how he witnessed human sacrifice ceremonies at montauk involving william f. buckley, the well known american publisher and bohemian grove member, who heads the elite janus mind control operation based at nato headquarters in belgium. arizona wilder says she has had similar experiences with buckley. the montauk mind-slave claims that the knowledge he learned in these projects showed him how the reptilians shape-shift. he said ther

cle. the greeks called it ambrosia("supernatural red wine" of the goddess hera, while in india it was soma (the food of the gods) and in persia, haoma. they believed the menstrual blood was sacred and the life essence that could bring immortality. sir laurence gardner calls the anunnaki bloodlines the "dragon bloodlines, but claims that this derives only from the use of crocodile fat in the royal ceremonies of ancient egypt. right, larry, and i can hang by my willy from a hot air balloon. he dismisses any idea that these bloodlines are reptilian shape-shifters, although he acknowledges that such claims were made in ancient times. he said in a nexus magazine article that he found it hard to imagine that anyone (i.e. me) could still believe such stories in these more enlightened times. mmmm

alta (formerly the knights hospitaller of st john of jerusalem and the knights of rhodes. the knights of malta are another elite and extremely sinister secret society and they have been around for the same period as the knights templar. the ruling bloodlines and their secret society web, the illuminati, are obsessed with symbolism and ritual and, as i have indicated, they use the same symbols and ceremonies today that their ancestors did who ruled the sumer empire, atlantis, and lemuria. the serpent trinity the edda tells the story of how thor-indara fought a constant battle with the serpent cult. the text equates "st george, the dragon-slayer of cappadocia (turkey, with the european god, thor, who was also a "dragon-slayer. both were said to have fought the "serpent dragons of the abyss

DAVID ICKE THE BIGGEST SECRET

ly do not wish to casta negative interpretation on the work of modern druids. knowledge is neutral and thesame knowledge can be used with good or malevolent intent. but there is no doubt thatthe druidic religion was infiltrated and began to manifest the classic rituals andbehaviour of the reptilians, including human sacrifice. the brotherhood today still usesdruidic rituals in its own black magic ceremonies.going home?the evidence of the connections between the middle-near east and the british islesand ireland is simply enormous. you can follow the flow of peoples, knowledge,culture, language, deities, symbols and rituals, very comfortably. i wonder, however, ifthis was all travelling between these two areas of the world for the first time fromaround 3,000 bc or whether, in the ancient pas

f isis. the story of robin hood in hislincoln green originated with this green man deity. robin hood began in the originallegend as a species of fairy and he was also known as green robin, robin ofgreenwood and robin goodfellow.31 his shakespearean version, puck, in amidsummer night s dream, presided over fertility and sexual rites at the summer solstice.on may 1st, may day, they had the may pole ceremonies. the may pole is a phallicsymbol dedicated to the goddess of sexuality and fertility and on that day every villagevirgin would be a queen of the may (queen semiramis. many would end up in the greenwood to undergo a sexual initiation with a youth playing the role of robin hood or robingoodfellow. the children that often followed nine months later were the origin of the nowcommon names ro

of the highly exclusive royal lodge ofcommanders of the temple west of carcassonne; he was also a member of the satanichellfire club with his close friend, the british chancellor of the exchequer, sir francisdashwood, who was linked to many esoteric groups, including the druid universalbond. dashwood had a huge cave dug at his west wycombe (wicca) estate for theirsatanic rituals and sexual magic ceremonies.3 i will discuss the reasons behind theobsession with sex ritual in a later chapter. let me stress again here that i am notcondemning all druids or the wiccan traditions, not at all. i am pointing out the183malevolent use of this knowledge, which can, and is, used very positively and lovinglyalso by people who call themselves druids and wiccan. the reason i mention that peoplewere druid

, are the force behind one of americansmost sinister and satanic secret societies, the skull and bones society, based in awindowless mausoleum at yale university in connecticut known appropriately as thetomb. here highly selected students meet twice a week during term time. thisinterlocks with the templars, the freemasons and the round table network. the skulland bones symbol relates to the skull ceremonies of the knights templar and manyother brotherhood groups which inspired this satanic, blood drinking, secret society.other brotherhood universities in the united states, like harvard, have similar secretsocieties, but the skull and bones appears to be the most influential. a network of thesame kind operates in britain at oxford, cambridge, edinburgh and other universities.the skull and b

on, william howard taft, was the only man to be both president and chief justice ofthe united states. like the russells, the tafts are an ancient bloodline family related toskull and bones member, george bush. the skull and bones is deeply racist and wasfounded on the money made from the illegal drug operations of the russells. thissociety is incorporated into the russell trust and its initiation ceremonies take place onan island in the st lawrence river owned by the russell trust association. most of theland on which yale university is built is also owned by the same association.the russell family made their fortune from running opium from turkey to chinaduring the british opium wars against the chinese, when the blacknobility-brotherhood in london was invading china by flooding that soci

DEITUS

l of the spheres since it is closest to the universal subconscious. traditionally, a magician begins as a novice or neophyte and over time becomes an adept. the adept continues to advance in knowledge and eventually becomes a magister templi (or master of the temple. this process is called initiation and, in magical orders, is marked by various membership degrees and the performance of rituals or ceremonies intended to signify that the magician has entered a new stage in his career. the magister templi may ultimately cross the abyss, come face to face with his true self or holy guardian angel, and become a magus. the magus speaks a word which creates a new aeon or changes an existing aeon, and establishes a law. it may be more accurate (but less poetic, however, to say that the magician vi

DEMONIC BIBLE

by those claiming to be reborn in christ. in emotional fervor many christians would take up serpents, speak in tongues, and witness miracles performed by faith healers. this is the christianity we have been left with today, a religion of blind faith and superstition- intolerant of all others faiths. many have rejected christianity today because of what they see as the utter ridiculousness of its ceremonies and the complete ignorance of its followers. there is much wisdom to be found in christian scripture, however, if the reader has time to study the many books which have been published in the bible. it must be born in his mind that many other "holy books" have been written which have not been included in the bible and that, in addition to "inspired" writings like the bible and the koran

DIABOLUS

hese triangles to represent a triad of deities. the people of neph-kam, the black lands of lower egypt used the triangle of darkness, led by sethan and supported by anubis and sekhmet. alex sanders lectures magick and sorcery within egyptian cults survived long beyond the death of that culture. consider the graeco-roman period, when wax figures were implemented as focus points for various magical ceremonies. many used wax figures as performing love spells, but were also used in cursing as well. as set was the most powerful of the gods and equally a god of magick and infernal sorcery, he is a force which strengthens by the desire of force. there is an example of a spell which implements infernal spirits and wax figures to obtain the love of a woman8 and was done through incantations of the

e of a woman8 and was done through incantations of the infernal spirits. as witchcraft survived in medieval times it was said that through the divell the witches were able to effectuate by the power of their master 9. i invoke thee who art in the void air, terrible, invisible, almight god of gods, dealing destruction and making desolate, o thou that hatest i invoke thee, typhon-set, i perform the ceremonies of divination, for i invoke thee by the powerful name in which thou canst not refuse to hear: io erbeth, io pakerbeth, io bolkhoseth, io pathathnax, io soro, io neboutosoualeth, aktiophi, ereskhigal, neboposaleth, abermenthoou, lerthexanax, aemina. the leyden papyrus, editied by f. griffith& herb thompson as set was considered to be friendly unto the shades of the dead, there is perhaps

ealized. the belief in the spirits of the dead and the survival of the psyche after physical death was a foundation of the magic of ancient egypt. in accordance with the lore, man consisted of a physical body, a double, a shadow, a soul, a heart etc. the khu itself was the spirit of the man but the ka was considered to be the spiritual body which took nourishment from the offerings at the funeral ceremonies. the dead and such were honored among the egyptians, who regularly brought food and drinks to appease the khu into staying in its tomb. aleister crowley took a strong step in his presentation and revival of magick concerning set. crowley wrote in the book of thoth that saturn is indeed set, the lord of the egyptian deserts, darkness and high places. crowley makes similar connections bet

the mask of the beast and stands between both dawn and twilight. know it as the elixir of life, the syllubub of sun and moon. verily he steals the fire from heaven: the greatest act of bravery in the world. the book of pleasure, austin osman spare the society of the horseman s word in scotland in the 1800 s viewed cain as an archetype of malefic and diabolic power, and is presented in initiation ceremonies where the participant met a horned devil covered in animal skins and masked, many were taught to summon the devil by the means of certain phrases of the bible recited backwards35. in the toad rite36, ahriman is a primal or infernal spirit mask of cain, thus through the flesh of cain does the devil first manifest and later initiate. in east anglian hereditary witchcraft, it is suggested

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

of the sacred hearth, and sacred harlot. keywords include: sister, sexuality, fertility, comforter, charity, 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

DION FORTUNE CEREMONIAL MAGIC UNVEILED

mathers conducted his organisation he is, i think, upon surer ground, for i found exactly the same problems confronting me when i myself joined it some years after he left. practical teaching from official sources was conspicuous by its absence, and unless one was lucky enough to have a personal friend among its members with a gift of exposition, one was left high and dry. one was put through the ceremonies, given the bare bones of the system in the knowledge lectures and a few commentaries on them called side lectures, for the most part of very inferior quality, and left to one's own devices. the glory had departed in the days when i knew the order, for most of its original members were dead or withdrawn; it had suffered severely during the war, and was manned mainly by widows and grey be

and was manned mainly by widows and grey bearded ancients; and the widows of its founders were somewhat in the position of the widow of a certain famous artist when she was asked if meant to carry on her husband's business. the cloak of elijah did not necessarily descend on mrs. elishah. nevertheless, anyone with any psychic perceptions at all could not fail to realise that there was power in the ceremonies and formulae; and anyone who made a study of them also speedily found out that in the system of correspondences taught in the g. d. they had got something of inestimable value. frater perdurabo's book of lies frater perdurabo on the deosai plateaux end of his first himalayan expedition (aleister crowley pictures himself on a donkey in his book of lies 1913) these correspondences which w

DION FORTUNE MYSTICAL QABALA

the cards assigned to binah, and indeed the number three is intimately associated with the idea of manifestation in matter. the two opposing forces find expression in a third, the equilibnum between them, which manifests on a lowe plane than its parents. the triangle is one of the symbols assigned to saturn as the god of densest matter, and the triangle of art, as it is called, is used in magical ceremonies and it is the intention to evoke a to visible appearance on the plane of matter; for other modes of manifestation the circle is used. 53. the three of wands is called the lord of established strength. here again we have the idea of power in equilibrium, which is so characteristic of binah. wands, be it remembered, represent the dynamic yod force. this force, when in the sphere of binah

DION FORTUNE PSYCHIC SELF DEFENSE

is 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 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 magi

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

reface http//www.sacred-texts.com/egy/ebod/ebod01.htm [8/10/2001 11:22:25 am] sacred texts egypt index previous next contents. preface v. introduction- the versions of the book of the dead ix the legend of osiris xlviii the doctrine of eternal life lv egyptian ideas of god lxxxii the abode of the blessed ci the gods of the book of the dead cvii geographical and mythological places cxxxiii funeral ceremonies cxxxviii the papyrus of ani cxlii table of chapters cliii the hieroglyphic text of the papyrus of ani, with interlinear transliteration and word for word translation 1-242 translation 245-369 bibliography 371-377 next: the versions of the book of the dead. contents http//www.sacred-texts.com/egy/ebod/ebod02.htm [8/10/2001 11:22:27 am] sacred texts egypt index previous next introduction

ratic, and it was much used from the xxvith dynasty to the end of the ptolemaic period. early forms of the book of the dead. the book of the dead. the earliest inscribed monuments and human remains found in egypt prove that the ancient egyptians took the utmost care to preserve the bodies of their p. xi dead by various processes of embalming. the deposit of the body in the tomb was accompanied by ceremonies of a symbolic nature, in the course of which certain compositions comprising prayers, short litanies, etc, having reference to the future life, were recited or chanted by priests and relatives on behalf of the dead. the greatest importance was attached to such compositions, in the belief that their recital would secure for the dead an unhindered passage to god in the next world, would e

ef that their recital would secure for the dead an unhindered passage to god in the next world, would enable him to overcome the opposition of all ghostly foes, would endow his body in the tomb with power to resist corruption, and would ensure him a new life in a glorified body in heaven. at a very remote period certain groups of sections or chapters had already become associated with some of the ceremonies which preceded actual burial, and these eventually became a distinct ritual with clearly defined limits. side by side, however, with this ritual there seems to have existed another and larger work, which was divided into an indefinite number of sections or chapters comprising chiefly prayers, and which dealt on a larger scale with the welfare of the departed in the next world, and descr

al in the text inscribed upon the pyramid of teta in the vth dynasty, from which the above promise is taken.[1] thus the traditional evidence of the text on the coffin of menthu-hetep and the scene on the monument of shera support one another, and together they prove beyond a doubt that a form of the book of the dead was in use at least in the period of the earliest dynasties, and that sepulchral ceremonies connected therewith were duly performed.[2] the book of the dead in the ivth dynasty. with the ivth dynasty we have an increased number of monuments, chiefly sepulchral, which give details as to the egyptian sacerdotal system and the funeral ceremonies which the priests performed.[3] the inscriptions upon the earlier [1. teta, ii. 388, 389 (recueil, ed. maspero, t. v, p. 58) 2 the argum

e before the close of the vith dynasty five copies of a series of texts which formed the book of the dead of that period, and an extract from a well-known passage of that work on the wooden coffin the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (12 of 36 [8/10/2001 11:22:54 am] of mycerinus; we have also seen from a number of mastabas and stel that the funeral ceremonies connected with the book of the dead were performed certainly in the iind, and with almost equal certainty in the ist dynasty. it is easy to show that certain sections of the book of the dead of this period were copied and used in the following dynasties down to a period about a.d. 200. the book of the dead a collection of separate works. the fact that not only in the pyramids of unas an

EMPERORS NEW RELIGION CHURCH OF SATAN

r two layers of the church of satan s organizational structure in figure 2. the individuals found in the lower two layers are somewhat different. among other differences, a religion divides the world into the mundane and the sacred, which a philosophy does not. recent philosophies distance themselves from the metaphysical world often found in religions. in addition, religions make use of rituals, ceremonies, and/or prayers that are absent from philosophies. religions also imply social bindings that philosophies do not offer. religion also sets certain standards of conduct that philosophies do not require. the line between religion and philosophy may be somewhat blurry at times, but it is ultimately the behavior of followers that determine whether they are religious or not, and consequently

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

review of mediumship was refused. in 1881 he founded the publication rebus, which was largely subsidized by aksakof after funds dwindled. it popularized the teachings of spiritualism. aksakof experimented with henry slade and charles williams when they visited st. petersburg, and he made arrangements for kate fox-jencken when the czar desired to consult her for the safe conduct of the coronation ceremonies. william eglinton, elizabeth d esperance, and eusapia palladino were the next mediums who engaged his attention. his wife was herself mediumistic and helped him in his work. in a case of partial dematerialisation (1896, he recorded testimonies of an astounding occurrence with d esperance. his most important book, animismus und spiritismus (1890, was published in answer to dr. edward von

arranged after each attempt. throwing the clue: go alone at night to the nearest limekiln and throw in a ball of blue yarn, winding it off on to a fresh ball. as you come near the end, someone will grasp hold of the thread lying in the kiln. you then ask, who holds? and the name of your future partner will be uttered from beneath. in modern britain, halloween customs have merged with the bonfire ceremonies of guy fawkes day, on november 5th, when effigies of the conspirator who tried to blow up the houses of parliament are burnt all over the country and fireworks set off. in the united states, halloween has become one of the most celebrated holidays of the year. it combines a harvest festival with the ancient associations of halloween with demons and the souls of the dead. today almost to

-in-the-mouth, because he had a trick of producing from his mouth, at any season, what seemed to be fresh wild cherries. he had found some way of preserving cherries, perhaps in whiskey, and it was easy for him to hide them in his mouth before intending to play the trick; but many of the indians considered it wonderful magic. the most astonishing tricks of the indians were displayed in their fire ceremonies and in handling hot substances, accounts of which performances pertain to various tribes. it is said that chippewa sorcerers could handle with impunity redhot stones and burning brands, and could bathe the hands in boiling water or syrup; such magicians were called fire-dealers and fire-handlers. there are authentic accounts from various parts of the world of fire-dancers and fire-walks

by the former, who conserved the knowledge of certain forms of their own. there was also among them a distinct class of medicine men, whose duty it was to discover whose magic had caused the death of anyone. among the central tribes, unlike many others, magic was not made a means of profit or emolument. women were often sternly forbidden to go near the places where the men performed their magical ceremonies. to frighten them away from such spots, the men invented an instrument called a bull-roarer .a thin slip of wood swung at the end of a string that makes a screaming, whistling noise, which was believed to be the voice of the great spirit. aborigines also preserved long oval pieces of wood, which they call churingas. since the spirits of their ancestors were thought to reside within, the

lip of wood swung at the end of a string that makes a screaming, whistling noise, which was believed to be the voice of the great spirit. aborigines also preserved long oval pieces of wood, which they call churingas. since the spirits of their ancestors were thought to reside within, these were kept concealed in the most secret manner. sympathetic magic is integral to aboriginal practice. certain ceremonies are employed to control nature to ensure a plentiful supply of food and water, or to injure an enemy. one of the commonest forms is the use of the pointed stick or bone, which is used in one form or another by all australian tribes. the former is a small piece of wood, varying in length from three to eighteen inches, resembling a skewer, and tapering to a point. at the handle end it is

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

he czech republic) in 1706 and written by charles ferdinand de schertz. reviewing it, dom antoine augustin calmet stated in his dissertation sur les apparitions, des anges. et sur les revenaus et vampires (1746; trans. the phantom world, 2. vols, 1850) that the author related a story of a woman that died in a certain village, after having received all the sacraments, and was buried with the usual ceremonies in the churchyard. about four days after her death and for several months, the inhabitants of the village were frightened by unusual noises and many saw a specter, sometimes shaped like a dog and sometimes like a man, who tried to choke or suffocate them. several were bruised all over and utterly weak, pale, lean, and disfigured. the specter took his fury out even on the beasts: cows we

d monstrous noses. in the spanish cave at cogul, several figures of women wearing halflength skirts and shoulder shawls are represented dancing around a nude male. these females so closely resemble those of bushman paintings that they might, if not for their location, be credited to this interesting people. religious dances among the bushman tribes were associated with marriage, birth, and burial ceremonies; they were also performed to exorcise demons in cases of sickness. dances are to us what prayers are to you, an elderly bushman once informed a european. whether the cave drawings and wood, bone, and ivory carvings of the magdalenian or late paleolithic period at the close of the last ice age are related to magic is a question on which there is no general agreement. it is significant, h

triangle was drawn within it and, according to the position of the magician at its point or base, so the spirits were conjured (summoned up) from heaven or hell. the double triangle, or the sign of solomon, is symbolic of the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magicians wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion

onic order, founded partially in reaction to the papal bull of pope clement xii on april 24, 1738, which condemned freemasonry. immediately after their establishment, they departed from masonic tradition by admitting females to membership and to all the offices, except that of grand master, which was for life. they did, however, create a new office of grand mistress, elected every six months. the ceremonies were a unique variation on masonic ritual, which probably gave rise to rumors of its worshipping a dog. the candidate for admission did not knock, but had to scratch at the door, and, being purposely kept waiting, was obliged to bark like a dog. on being admitted into the lodge, he had a collar placed round his neck, to which a chain was attached. he was blindfolded and led nine times r

s they believed that disrespect or mockery would at once bring down upon them misfortune or disease. an infinite number of guardian spirits were included in the burmese demonological system, and these were chiefly supposed to be brahmanic importations. these dwelt in the houses like the evil nats and were the tutelars of village communities, and even of clans. they were duly propitiated, at which ceremonies rice, beer, and teasalad were offered to them. women were employed as exorcists to drive out the evil nats, but at the festivals connected with the guardian nats, women were not permitted to officiate. necromancy and occult medicine necromancy used to be common among the burmese. the weza or wizards were of two kinds, good and evil, and these were each subdivided into four classes, acco

ESOTERISM AND THE LEFT HAND PATH

derivation of the word indicates that one can only find the keys to the symbols, myths and reality by individual progression where one reaches illumination step by step, in a hermeneutic way. there is no outmost secret if one believes that all is basically secret. esoterism denotes something inner and mysterious, unlike the exoteric which is the outer form. christianity with its outer dogmas and ceremonies could be called exoteric, while gnosticism could be viewed as esoteric. in the same way satanism could be described as exoteric, and the left hand path as esoteric. faivre presents his explanation for the work esoterism: the word esoterism is derived from eso which means inside and ter which leads one to the word opposition. the diffuse etymology of the word have made it elastic and ope

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

shasta. articles in rosicrucian di- gest discussed the mountain s mysteries. then on may 22, 1932, the los angeles times sunday magazine ran a destined-to-be-influential piece by edward lanser. lanser claimed that while taking a train trip on the shasta limited on his way to portland, he observed mysterious lights on shasta in the early dawn. the conductor told him that the lemurians were holding ceremonies. on his way back to portland, lanser wrote, lanser spent time in the shasta area and found that nearly everyone there took the reality of the lemurians for granted. business men, amateur explorers, officials, and ranchers in the country surrounding shasta spoke freely of the community, and all attested to the weird rituals that are performed on the mountainside after sunset, midnight an

FAUST

ore us? my head s near splitting from her shrieking. i seem to hear a whole, great chorus, a hundred thousand idiots speaking. mephistopheles enough, o sibyl excellent, enough! give us your drink, the precious stuff, and fill the goblet quickly to the brim. since he s my friend, the drink will not hurt him. a man of numerous degrees, he s quaffed already many a goodly draught. the witch with many ceremonies pours the drink into a goblet. as faust lifts it to his mouth, a light flame rises. mephistopheles quick, down with it! and make an end! your heart will be delighted by the drink. you are the devil s bosom friend, and yet, afraid of fire, you shrink? the witch breaks up the circle. faust steps out. mephistopheles quick, now, away! you must not rest. the witch may you enjoy the small gul

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ls, plants, metals, stones, and so on. magicians think that we can make the same progress upwards, and draw the virtues of the upper world down to us by manipulating the lower ones. they try to discover 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 mercuriu

philosophy.5 his impressive description of the ascent of an all-powerful magus through the three worlds is reminiscent of the ascents and descents of the magus man of the pimander.6 book iii. ceremonial or religious magic in this book, agrippa rises to yet higher flights, for it is concerned "with that part of magic which teaches us to seek and know the laws of religions, and how by following the ceremonies of religion to form our spirit and thought to know the truth. it is 1 ibid, i i, 59; ed. cit, pp. 244-5. 2 ibid, i i, 55; ed. cit, p. 239. 3 "et mercurius in tractatu quern de communi inscripsit, inquit, totum quod est in mundo, aut crescendo, aut decrescendo movetur. quod autem movetur, id propterea vivit& cum omnia moveantur, etiam terra, maxime mom generativo& alterativo, ipsa quoque

hich is absolutely necessary for a magician, and which is the key to all magical operations, and this is "the dignification of man for such high virtue and power".3 it is through the intellect, the highest faculty of the soul, that miraculous works are done, and it is by an ascetic, pure, and religious way of life that is to be achieved the dignification necessary for the religious magus. certain ceremonies, such as the laying on of hands, give this dignity. whoever without the authority of office, or the merit of holiness and doctrine, or the dignity of nature and of education, presumes to do a magical work will achieve nothing. agrippa is evidently now taking us on from ficino's type of magic, carried much further than ficino took it, to pico's type of magic. the mysterious allusions to

h with angels or sephiroth or the power of divine names, also puts him in touch with the pseudo-dionysian angelic hierarchies, and thus becomes a christian magic which is organically connected with celestial or elemental magic through the continuity linking all the three worlds. in agrippa, this magic is definitely connected with religious practices. he has much in his later chapters on religious ceremonies and rites,s on rich ritual with music, tapers and lamps, bells, altars. in a chapter on magic statues,6 the examples given are mostly ancient but the reference to wonder-working images in 1 ibid, i l l, 12; ed. cit, pp. 279-81. 2 ibid, ill, 16; ed. cit, pp. 287-90. 3 ibid, i l l, 17-25; ed. cit, pp. 291-309. 4 agrippa was in touch with both reuchlin and trithemius, both of whom speciali

perceived by the initiated as rising beyond the strange forms of its gods, activated by elemental and celestial manipulations, to the intellectual world, or to the ideas in the divine mens. the problem of renaissance magic in relation to the religious problems of the sixteenth century is a vast question and one which cannot be tackled here,2 or on the basis of the linking of magic with religious ceremonies by an irresponsible magician like cornelius agrippa. its investigation would demand long study, starting from the pico controversy and leading no one knows whither. 1 quoted from a letter to agrippa by thorndike, v, p. 132. 2 the pioneer in seeing it as a problem is d. p. walker in his spiritual and demonic magic. 142 cornelius agrippa's survey of renaissance magic but certain obvious q

FRATER TENEBROUS CULTS OF CTHULHU

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

initiated as a voodoo-gnostic master in haiti in 1963. in his study of modern-day voodoo, cults of the shadow, kenneth grant describes a ritual practised by the cult with the intention of making contact with the deep ones at a deserted lake in wisconsin, the cult of the deep ones flourishes in an atmosphere of moisture and coldness, the exact opposite of the fire and heat generated by the initial ceremonies which include the lycanthropic rites that evoke the inhabitants of the lake. the participants at this stage actually immerse themselves in the ice-cold water where a transference of sex-magical energy occurs between priests and priestesses while in that element. 10 through the use of this magical rite, bertiaux claims to have established contact with these creatures, which assume an alm

FREEMASON BLUEBOOK

book for use of lodges originally drummond's monitor sixteenth edition copyrighted 1923 maine printing exchange, inc. 1997 preface to the 16th edition the maine masonic text book compiled by p.g.m. josiah. drummond was originally published by the grand lodge of maine in 1877 for the purpose of assisting the lodges in resolving the questions which continually arise, and as a monitor of the various ceremonies. the sixteenth edition has been printed without the "digest of decisions" it is important to publish the "digest of decisions in a format which can be readily updated. in past formats, each grand master's decisions have had to remain unprinted until the supply of text books ran out, and a new edition was printed. not having the digest of decisions printed in the text book allows the boo

e grand lodge of maine. john e. anagnostis grand secretary chapter i masonry. its organizations. history the institution of masonry, or freemasonry (for these terms are used indiscriminately, is founded upon the fatherhood of god and the brotherhood of man: it. therefore, necessarily teaches morality, brotherly love, and charity: its method of teaching is chiefly by symbols: it has many forms and ceremonies, but these are all intended to teach and impress upon the mind the great principles of the institution: its votaries are seeking after truth, symbolized by light. a provincial grand lodge was formed in massachusetts under the authority of the grand lodge of england, in 1733; and another, under the authority of the grand lodge of scotand, in 1769: during the revolution, these bodies decl

your official duty, as symbols of your deputed authority. it is your duty to attend on the master and wardens, and to act under their direction in the active duties of the lodge; and, as from you the first impression of our institution is received by the candidates, you should be particularly careful, by the seriousness of your deportment, to properly prepare them for the dignified and important ceremonies of initiation. stewards. brethren:you are appointed [or, have been elected] senior and junior stewards of this lodge, and i invest you with the jewels of your office, and place in your hands these white rods which you will bear in the performance of the duties of your office,which are to assist the deacons and other officers in performing their respective duties. you are also to see tha

most of the recent monitors have followed the precedent of webb: mackey, however, follows dalcho, and assigns places to "members of the higher degrees" the better practice is to follow dermott's, and dalcho's original rule, except in cases in which a mason of a different grade has been invited, in his distinctive or official character, by the body or officer having charge, to participate in lile ceremonies. but bodies of other grades, recognized as masonic, may properly be assigned positions in masonic processions. knights templar, and similar organizations, appearing as a body, should always act as escort: other bodies are placed immediately in front of the officiating lodge, and the grand lodge, if that is in attendance. at the funeral of past grand master robert p. dunlap, his commande

book of constitutions should be placed in front of the grand master. when the grand master, or the deputy, joins a lodge procession, he should be placed immediately in front of the master and wardens, and two deacons and a sword bearer should be appointed to attend him: a grand warden should be assigned the sarne position and be attended by two deacons: but if such grand officer has charge of the ceremonies, he should be posted immediately in the rear of the master. these forms of processions may be used by the grand, or a subordinate lodge, on all public occasions, for which a form is not specially laid down. it should be remembered, that all masonic processions are under the strict discipline of the lodge room, and, therefore, no one should enter or leave onc without permission of the ma

FREEMASONS SATANISM AND SYMBOLISM

explanation, below. the masonic ring symbol is just a disguised pentagram with both the "good" and "evil" stars represented. thoth "the first hermes was the intelligence or word of god. moved with compassion for a race living without law. god sent to man osiris and isis, accompanied by thoth, the incarnation or terrestrial repetition of the first hermes; who taught men the arts, science, and the ceremonies of religion; and then ascended to heaven or the moon [pike, morals and dogma, p. 255, 17th degree, knights of the east and west; emphasis was in the original. helena petrovna blavatsky was founder of the house of theosophy. her books were all written by her demonic guiding spirits in a form that is called automatic writing. these writings tie thoth together nicely. hermes, the god of wi

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

can now see that freemasonry is most definitely not christian. secondly, you can see that masonry is truly "identical to the mysteries" in fact, one masonic author had the boldness to state that freemasonry was, indeed, a mystery religion. listen "in fact, the respect paid by freemasons to this number[#3] goes far to suggest that our mysteries have affinities not only with the egyptian rites and ceremonies, but with those of a good many other nations [john t. lawrence, the perfect ashlar, london, england, 1912, p. 196; boldness added] freemasonry is a mysteries religion. mystery religions in all of past history have had several things in common: 1) they serve lord satan, most of them openly 2) they reject the one true god of the holy bible. 3) god has brought every one of these mystery re

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

dence can only have been produced by their having had a common origin. barbarism itself has not been able to efface the strong primeval impression. vestiges of the ancient general system may be traced in the recently discovered islands in the pacific ocean; and, when the american world was first opened to the hardy adventurers of europe, its inhabitants from north to south venerated, with kindred ceremonies and kindred notions, the gods of egypt and hindostan, of greece and italy, of phoenicia and britain"[1 [1] pagan idolatry, book i, ch. i "though each religion has its own peculiar growth, the seed from which they spring is everywhere the same"[2 [2] max muller, origin and growth of religion, p. 48. the question as to whether the identity of conception and the similarity in detail observ

notions, the gods of egypt and hindostan, of greece and italy, of phoenicia and britain"[1 [1] pagan idolatry, book i, ch. i "though each religion has its own peculiar growth, the seed from which they spring is everywhere the same"[2 [2] max muller, origin and growth of religion, p. 48. the question as to whether the identity of conception and the similarity in detail observed in religious rites, ceremonies, and symbols in the various countries of the globe are due to the universal law of unity which governs human development, or whether, through the dispersion of one original people, the early conceptions of a deity were spread broadcast over the entire earth, is perhaps not settled; yet, from the facts which have been brought forward during the last century, the latter theory seems altog

undefinable god had been raised. the children of mother earth met in the open air, without the precincts of any man-made shrine, and under the aerial canopy of heaven, acknowledged the bounties of the great deity and their dependence upon her gifts. she was a beneficent and all-wise god, a tender and loving parent--a mother, who demanded no bleeding sacrifice to reconcile her to her children. the ceremonies observed at these festive seasons consisted for the most part in merry-making and in general thanksgiving, in which the gratitude of the worshippers found expression in song and dance, and in invocations to their deity for a return or continuance of her gifts. subsequently, through the awe and reverence inspired by the mysteries involved in birth and life, the adoration of the creative

, or light, as well. as through a study of comparative ethnology, or through an investigation into the customs, traditions, and mythoses of extant races in the various stages of development, have been discovered the beginnings of the religious idea and the mental qualities which among primitive races prompted worship, so, also, through extinct tongues and the symbolism used in religious rites and ceremonies, many of the processes have been unearthed whereby the original and beautiful conceptions of the deity, and the worship inspired by the operations of nature, and especially the creative functions in human beings gradually became obscured by the grossest ideas and the vilest practices. the symbols which appear in connection with early religious rites and ceremonies, and under which are v

udes that isis can not be the moon [33] anacalypsis, book vi, ch. ii. apuleius makes isis say "i am the parent of all things, the sovereign of the elements, the primary progeny of time, the most exalted of the deities, the first of the heavenly gods and goddesses, whose single deity the whole world venerates in many forms, with various rites and various names. the egyptians worship me with proper ceremonies and call me by my true name, queen isis" isis, we are told, is called myrionymus, or goddess with 10,000 names. she is the persian mithra, which is the same as buddha, minerva, venus, and all the rest. faber admits that the female principle was formerly regarded as the soul of the world. he says "isis was the same as neith or minerva; hence the inscription at sais was likewise applied t

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

erty by legacies from his. scottish. relatives, he couldwriteinearnest-muchforthejournals, including waite's unknown world,butlittle66a.e.waite-magicianofmanyparts_more plain'(thingsnearandfar,p. 137. perhaps he found the 'process' in waite'sbookofblackmagicof 1898, for waite might. almost have had machen inmindwhenhe wrote:it would, however, be unsafe to affirm that all persons making use of the ceremonies in the rituals would fail to obtain results. perhaps in the majority of cases most of such experiments made in the past were attendedwithresults of a kind. to enter the path of hallucination is likely to insure hallucination, and in the presence of hypnotic and clairvoyant factsitwould be absurd to suppose that the seering processes of ancientmagic-whicharemany-didnot produce seership

helliott (nobis est victoria)wrote to felkio about this:'ourreal claim to the possession.of these rolls isourconnectionwiththe3rdorder.this of course wecan'tbringforwardbutthe fact remains,l'ordre cest nous.it might be possible to make trustees,butidon'tlike giving upourcontrol over these rolls (letterof26apri11906. elliott also objected to the possibilityofwaite's members working stella matutina ceremonies, for'wecertainly can't confer onthemanyofourspecial knowledge!255 knowledge,thatis, derived fromthesecret chiefs ontheastral plane;thatit had filtereddownthroughdrfelkin's somewhat eccentricmindseemednottobotherthem.theobjections, however, were overcome, andeventually-afterfelkinhadconsulted brodie-innes and obtained his agreement,'onthe understanding that he ifelkini is personally resp

ous and by the endof1910 alltheouterordergrade rituals had been printed, togetherwiththatof'theportal of the rosy cross' and the solemn festivaloftheequinox. felkin was more concerned to find the secret chiefs,whomhe believed were active somewhere in germany, and to this end he sent, in1911,one of his members, neville meakin (exorientelux, to visitrudolfsteiner and to take part in his rosicrucian ceremonies. before his departure meakin had been elevated to gradeofadept usminorby waite 'acting as adeptus exemptus in felkin's stellamatutinatemple at bassett road.-in order, said waite, that he should carrywithhim'thefullestritualadvantagethatwas possible in his case'(slt,p. 221. in fact, waite was intensely curious as to steiner's role in the rosicrucian movement on the continent, and he ques

leman of good position (d) an englishman holding some official appointment under this government;(e)a fewwhomight have belonged to a class inferior to the tradesmen so far as their appearance goes;(f)various representatives of the genevan government.ihad throughout especial marks of kindness&consideration from all thosewhowere evidently the better placed of the gathering (diary, 3 march 1903).the ceremonies themselves impressed him greatly, and he returned to england well pleased. early in may, waite learned that he was to be granted jurisdiction .overthe rite in 'england&the colonies, and in may1907he wasreceived(by correspondence-he never again visited geneva) into the additional degrees of profts andgrand profts; buthe made no attempt to di,sseminate the rite never worked the gradeswhic

uits of cups, wands, swords, and pentacles correspond to the grail hallows,buthe left his readers to draw from thiswhatconclusions theycould-theywere drawn together for the members of his order. at first the synthesis was tentative,butas the last vestiges of magic dropped awaywiththe passing of the independent and rectified rite, and as the rituals of that rite were transformed into the religious ceremonies of the fellowshipofthe rosy cross, it became more sure.andinthe true understanding of the secret tradition lay the essential difference between the oldorderand the new; by its very nature the independent and rectifiedritecouldnotentirely rid itself of the magical practices of the originalr.r.eta.e.-nordid its members wish it to do so. for all that waite urged mysticism upon them, the me

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ntiously scraped.'fromthe viewpointofthe orthodox historian he is quite correct, for his own work, together with the vast moundofstudies on yeats' involvement with theorderthat has built up steadily as a dismaying consequence, is more than enough to keep the most fastidious scholar happy throughout endless future incarnations. equally, the practising magician may play for years with the rites and ceremonies given, in all their oath-breaking glory, in israel regardie's definitive setofpub255lished rituals.butfor the more cautious, armchair studentof'rejected knowledge, and for the merely curious who wish to see what pictures appear on the pieces still missing from the golden dawn puzzle, there is much that remains to be told.theremay even be those who, like myself, are intrigued by yeats' v

ed themselves that he did simply because they wisheditto have been so.hadthere been an english rosicrucianorderin1800it is inconceivable that it would have been unknown to francis barr255 ett,buthe makes no reference to such anorder-eitherpast orpresent-inthemagus,even though he discusses alchemy at length and promises that students of his school will 'acquire the knowledgeofthe rites, mysteries, ceremonies and principlesofthe ancient philosophers, magi, cabalists, adepts &c'.hedid, however, limit the numberofstudents to'nogreater number than twelve' and it is possible, assuming that he everhadany students, that they saw themselves as a secret fraternity and allowed others to label them as rosicrucians. certainly in1833godfrey higgins refers to contemporary rosicrucians, but these were evi

t was the fully-fledged workings of the second order, which was run by mathers formathers255liberty, along with equality, had disappeared. advancement to the adeptus minor grade of 5=6 took place in the outer order, butitwas by means of an examination anditwas, to all intents and purposes, a purely honorary degree that gave the holder little more than the right to act as hierophant at outer order ceremonies.tomany members the outer order gave little enough anyway; arthur machen's experience of it was not entirely untypical 'i must say that i did not seek the order merely in questofodd entertainment. i had experienced strangethings-theystill appear to mestrange-ofbody, mind and spirit, and i supposed that the order, dimly heard of, might give me some light and guidance and leading on these

.0'.were unhappy at seeing their system published, and in1934regardie transferred his allegiance to the stella matutina. even here he became disillusioned by the opposition of elderly members to practical magic. dismayed by an ossified system, regardie determined to risk their deadly and hostile currents ofwill-deemingthese to be equallyossified-andbegan, in1936,to publish'theteachings, rites and ceremonies of the order of the golden dawn. by the time the fourth volume had appeared in1940many membersofthe stella matutina had become reconciled to thework-ifonly for the practical reason that the existence of a printed ritual removed theneedfor manual copying. a further result of his action was the birth of'thebrothersofthe path, a movement founded in yorkshire by anthony greville-gascoigne;

ouofthe deathofour learned friend s.d.a.7=4whose loss is very hard for me.thedeath occurred on20july in a place near to b. we are afraid that the young mani.u.f.,the secretary who has often written letters to you for s.d.a. in recent years, will have to abandon his studies and apply himself to business. but all our wishes are with you, you can be sure.imust inform youthatthe permission to conduct ceremonies in big lodges as you now do and as you had permission from s.d.a. to do (was) against the wishesofseveral other chiefs, who will not correspond with you qr giveyou help at present until they see what sort of effect the change will have on the interests of this society. yet a few papers5and6the propertyofthe lates.d.a.will be sent to you.iam enclosing my private card but only for your ow

GILBERT THE MAGICAL MASON

nowledge of the secret of the ever-burning lamp, which is often referred to in the medieval occult authors.24themagical masonthe power of foresight, as shown by the inscription of the vault door. in the vault were found,inter alia,'wonderful artificial songs; these we may take to be what the eastern adepts called mantrams, that is portions of language in a certain rhythm for recitation in magical ceremonies.they condemned gold-making for profit and luxury as accursed, calling transmutation but a parergon or side work. and lastly we read in thefama:ourphilosophy is not a new invention, but as adam after his fall received it, and as moses and solomon used, also she ought not to be much doubted of or contradicted by other opinions or meanings; but seeing thattruthis always peaceful and brief

.p.,supreme magus, ixo. thomas wm. lemon,d.d.,senior substitute magus, ixo. dr george norman, junior substitute magus, ixo. arthur cadbury jones, secretary-general, 9260. harry tipper, treasurer-general, vlll" charles e. wright, rev, chaplain-general, 9260. r.w. felkin,m.d.,inspector of australasian colleges, 9260. william hammond,m.d.,librarian-general,vm-.wm. john songhurst, director-general of ceremonies, 9260. j.d'amer drew, chief adept of australia, 9260. james m. meek, chief adept of yorkshire, 9260. seymour bell, chief adept of northumbria, 9260. robert j. blackham,m.d.,chief adept of british india,viiio.the present grand secretary of the freemasons of england, sir edward letchworth, 8260, has been for many years a frater of the metropolitan college. the revived rosicrucian lodges o

asis of masonic operations by masculine operatives, has perhaps necessarily excluded females; many military and hierarchical mystical societies have also from their essence consisted of males alone.thevery low state of female culture in the ancient world and duringthemiddle ages, also no doubt contributed towards the exclusion of women from mystic rites and from active interference with religious ceremonies; an exclusion which, were we about to constitute a new form of concealed worship, would hardly be tolerated in the present year of grace, and certainly could not be defended in argument. this ancient exclusion of women from secret rites (to which there were some few exceptions) has been expanded also in another direction, with baneful result: i refer to the complete removal of all femal

ans of their cities and sacred places, and they recognized spiritual and incorporeal person255 alities as presiding over seas, mountains and forest, and rulers of the elemental forces of the fire, earth, air, and water.therewere special groups of such spiritual elementals, and rulers of definite personality were believed in and addressed by names, and they were often worshipped and propitiated by ceremonies, offerings, libations and incense.theearliest work of an important christian character dealing with angels is thehierarchiacalestis attributed to dionysiustheareopagite dated in the 6th century,butit is of course a very fanciful book. his classification was much followed by later writers; he specifies nine classes, archangels, princes, powers, virtues, dominations, seraphs, cherubs, thr

en narrated by some credulous masonic writers: if these spurious details are excluded, the differences between the essenes and the freemasons far exceed the resemblances [reprintedfromars quatuorcoronatorum,vol.28(1915),pp.67-74.]23. the resemblances of freemasonry to the cult of mithramany writers have exercised their ingenuity in finding points of resemblance between freemasonry, its ideals and ceremonies, and certain older institutions whether religious or civil. some have gone beyond the assertion of resemblances and have declared that freemasonry, as we know it to-day, has descended from these institutions, or has been beholdentothem for its inspiration and for many peculiaritiesof doctrine and procedure. freemasonry hasbeenaffiliated by essayists to the ancient mysteries of egypt and

GILBERT THE SORCERER AND HIS APPRENTICE

, a, m, sh, referring to air, water, and fire; seven double letters, b, g, d, k, p, r, th, referring to the seven planets, etc; and twelve simple letters, h, v, z, ch, t, i, l, n, s,0,tz,q, referring to the twelve signs of the zodiac, etc. christian, the disciple of levi, in his recent work on magic, has made the explanation of the twenty-two hieroglyphics of the tarot form part of the initiatory ceremonies of the egyptian mysteries of crata repoa. the symbols of three of the twenty-two trumps of the tarot were thus restored by eliphas levi.7. the chariot.a cubical chariot with four columns, surmounted by an azure and star-decked canopy. within the chariot and between the four columns stands a conqueror crowned with a circlet, from which rise and shine three pentagrams of gold. on his cuir

for some communication of afactunknown to me, but demonstrable afterwards. that such communication is possible, however,byother means, was proved in anotherexperience,some years ago i hypnotized a lady for insomnia, and discovered by accident that under hypnosis she became temarkably clairvoyant, with a peculiar power of recalling scenes of the pastanthis way she gave me many details of old world ceremonies, druidic and others. she was keenly interested in these, though absolutely unconsciousatthe time, or perhaps i should say retaining no conscious memory of what she had said. but to prove the genuineness of her power, she asked me to put a test, by asking her a question to whichneitheri noranyonein the house knew the answer,butto which the answer could be readily ascertained for certain

ye said katherine, and the uther ye said christiane roiss malcumsone held in her awin hand,egyptian ritual and modern witchcraft 133and thow shott two shottis with the said arrow heid att ye said ladie balnagoun, and loskie loncart shott thrie shottis at ye said young laird of fowlis.'inthis trial it is also recorded that certain images were made of butter, which is a curious parallel to certain ceremonies recorded by abbe hue of the tibetans. a distinction strikes one at once in comparing these modern rituals with that against apophi.thewax image in the latter case was that of the great bad god himself, and it was his name that was written in green ink. but the witches never, so far as is recorded, made an image of the devil. the reason of this becomes evident at once when we reflect tha

the glories and the victory of ra. in an old rituale romanum, which is one of the treasures in my library, is a formula of exorcism which opens with the recitation of the psalm 'lift up your heads, 0 ye gates! and be ye lift up, ye everlasting doors! and the king of glory shall come in.'itseems almost like an echo across the centuries of the old egyptian formula. in the temple of amen ra the same ceremonies were gone through, but with more elaboration. the officiating priest spat four times on the image of apophi, he degraded it with his left foot, taking on himself the form of horus, he made a steel lance (this was a later addition to the ritual, which in its origin dated from the time when only flint weapons were known, with this he pierces the heads of theclemonswhom the heart fears, sa

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

er s lodge 17[17. it is just possible that this canadian lodge was beaver no. 234 at thornbury, ont, but this small town is some 100 miles distant from strathroy and there is nothing to indicate that beswick ever had any reason to go there. whatever the truth of his shadowy initiation the text of his book makes it clear that beswick was familiar with standard masonic literature and with the craft ceremonies. the grand lodge of new york, however, was not familiar with him: there is no entry for a samuel beswick in the register card files up to 1853, nor in the post-1853 index volume. it is thus certain that he was not initiated, passed or raised by, nor affiliated with, any lodge under that jurisdiction. his only masonic activity in new york about which we can be certain was within his own

of the rite. if the canadian members had expected beswick to work the degrees when he moved to canada they were doomed to disappointment. he retained the rank of past grand master of the grand lodge and temple of the swedenborgian rite of the u.s.a. he is so described in 1883 in a report of the sovereign sanctuary for canada of the antient and primitive rite, of which he was then grand master of ceremonies 30[30] but he held no office in the canadian body and played no part in the one significant act that the grand lodge and temple of canada did perform. george longley was subordinate to his fellow rulers of the grand lodge and temple in most other masonic bodies also, with one significant exception: in the antient and primitive rite longley was grand master ad vitam of the sovereign sanc

ituted at a meeting held at freemasons hall, manchester, on 13 january 1877, at which the following officers were appointed: john yarker, m.w. supreme g.m. f. g. irwin, r.w. supreme s.g.w. c. scott, r.w. supreme j.g.w. s. p. leather, v.w. supreme grand treasurer t. l. shaw, v.w. supreme grand registrar k. r. h. mackenzie, v.w. supreme grand secretary h. t. f. irwin, v.w. supreme grand director of ceremonies (later altered to s. g. marshall) w. wynn westcott, v.w. supreme grand senior deacon t.w. holmes, v.w. supreme grand junior deacon 35[35] brockbank to yarker, 31 january 1887. the letter is in the library of ugle g. turner, v.w. supreme grand pursuivant benjamin cox, v.w. supreme assistant grand pursuivant. at this stage these eleven brethren apparently comprised the entire membership

414 419) and thus bringing it to the attention of such members of the s.r.i.a. who had not already joined. and when yarker s journal, the kneph, began its erratic career in 1881, mackenzie ensured that the swedenborgian rite was regularly brought to the notice of its readers. nor did he neglect his own royal masonic cyclopaedia (1877) in which he says of the rite, it is difficult to describe its ceremonies, but it is interesting and perfect in its symbolism. none of this, however, brought in many recruits. there was some expansion after 1877: britannia lodge no. 10, at sheffield (17 april 1879; st. hilda lodge no. 12, at lofthouse in cleveland (9 december 1879; and even a lodge of instruction: pythagorean no. 11, at london (1 november 1879, but the rite slowly ground to a halt. administer

. by 1885 westcott was eager to breathe new life into the rite and inserted a letter in the kneph (vol. 5, no. 41, february 1885, p. 10) lamenting the fact that, for some unknown cause the lodges do not now carry on the working. he suggested that there should be an annual meeting, an assemblage of the whole order, in london or in some central situation, in order to receive candidates, and use the ceremonies. it would, he felt, be a great misfortune to let the order lapse into obscurity. he continued to press yarker in the same vein, and when mackenzie was dying, in june 1886, westcott wrote to yarker (17 june 1886, offering to act as grand secretary and make an effort to revive the order of swedenborg, of which i have some years been a warden. at this time he was, by a curious coincidence

GLOBAL FREEMASONRY

in other words, hermeticism is the ancient greek version of ancient egyptian philosophy. master mason selami isindag explains the origins of this philosophy and its place in modern masonry: in ancient egypt there was a religious society that bequeathed a system of thought and belief to hermeticism. masonry held something similar to this. for example, those who had come to a certain level attended ceremonies of the society, revealed their spiritual thoughts and feelings and trained those who were at a lower level. pythagoras was a hermeticist trained among them. again, the organization and the philosophical systems of the alexandrian school and of neoplatonism had their origins in ancient egypt and there are some significant similarities between them and masonic rites.60 isindag is much mor

on, celil layiktez, stated in an article in mimar sinan magazine entitled "the masonic secret: what is secrecy and what is not: in ancient greek, egyptian and roman civilizations there were mystery schools( coles de myst res) which met in the context of a particular science, gnosis or secret knowledge. members of these mystery schools were accepted only after a long period of study and initiation ceremonies. among these schools, the first is thought to have been the school of "osiris" based on the events of this god's birth, youth, struggle against darkness, death and resurrection. these themes were ritually dramatized in ceremonies performed by clergy and in this way the rituals and symbols being presented were much more effective because of the actual participation years later, these rit

broad terms; they express praise and sympathy for the pharaohs who governed that cruel system. in another article from mimar sinan magazine it is stated: the basic duty of the pharaoh was to find light. to exalt hidden light in a much more vivid and powerful way .as we masons are trying to construct the temple of solomon, so did the ancient egyptians try to build ehram, or the house of light. the ceremonies performed in the temples of ancient egypt were divided into several degrees. these degrees had two sections, small and great. the small degree was divided into one, two and three; after these the great degrees began.64 it can be seen from this that the "light" which the pharaohs of ancient egypt and masons search for is the same. this can also be interpreted as suggesting that masonry i

bols and legends, that stretch back to the first ages of history. everywhere in masonic lodges, and frequently in masonic publications, drawings of pyramids and sphinxes and hieroglyphs can be found. in an article in mimar sinan magazine, about the ancient sources of masonry, it states: if we choose ancient egypt as the "most ancient" i don't think we will be mistaken. moreover, the fact that the ceremonies, degrees and philosophy found in ancient egypt are most similar to those in masonry draws our attention there first.66 again, an article in mimar sinan entitled "the social origins and aims of freemasonry" says: kh materialism revisited modern masonry preserved ancient egyptian philosophy and uses symbols to give it expression. in the above photograph of a lodge, the pharaoh's image on

sited kj at the entrance of the grand masonic lodge in washington d. c. there are two ancient egyptian sphinxes. above, left and below: representations of masonic temples a depiction of the ancient egyptian city of memphis. the masons regard this city, with its numerous pagan temples, as the "source of light" global freemasonry kk kl materialism revisited in ancient times in egypt, the initiation ceremonies in the temple of memphis lasted a long time, were performed with the greatest attention and splendor, and showed many similarities to masonic ceremonies.67 let us examine a few examples of the relationship between ancient egypt and masonry: the pyramid under the eye the most well known masonic symbol is found on the seal of the united states of america, also found on the one-dollar bill

GNOSTIC HANDBOOK

darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at receptions of all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and kings. transcendental magic, eliphas levi. gnosticism and other ways of knowing in th

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception of all secret societies, there are found gnostic theurgy page 12 indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy has been the nurse or godmother of all intellectual forces, the key to all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education

ection of images. candles. candles are traditionally used to give light, they may be a bit of a nuisance, but they have far more appeal than electric lighting. they give a minimum of light, and can be varied in colour depending on the ritual. gnostic theurgy page 164 bells. used to mark the commencement and completion of a rite. ritual structure there are many different procedures for rituals and ceremonies, some use liturgy and high religious language, others use more physical and direct methods. in all rituals, regardless of form, certain characteristics can be noted that are the core structure within any given rite. location the location is an important part of the rite. a location should be chosen which is private and accessible only by those to whom the rite is addressed. prior to thi

od of time. even the earliest forms of egyptian civilisation- which concentrated on the stellar worship of the star goddess had a highly evolved structure and form. by the first dynasty a wide range of esoteric and religious cults could be found, and a complex system of burial was evolved to guide the deceased into the treasury of light, bypassing the fallen gnostic theurgy page 191 worlds. these ceremonies later evolved to include complex mummification processes and were chronicled in the egyptian book of the dead. it is also believed that this text (and others) used secret codes to outline the mysteries as taught within the egyptian occult schools. these teachings were complex and sophisticated. for example, it was taught that man was seen as having ten bodies, ranging from the khu or se

GOLDEN DAWN RITUALS Z3

d by the zam who has mastered the whole of this lecture. only let him remember that the formulae of the ceremony of the equinox represents the sudden attraction and sealing of a force in nature then in operation, rather than a continuous and graduated ceremony to build up the same. consequently also, it is well to use the password then in being as an adjunct to the other names employed in magical ceremonies as bringing into operation the link with the solar light. notes on the opening exordium of z the great tho-oth is the highest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel wrffm. it is the archangel of rtk in the briatic world. the mercury of the romans must not be confused with this great hermes* the doctrines of gnosticism and o

GOLDEN DAWN RITUALS ZAM17

ligion and belief we are, we confess to have the knowledge of jesus christ (as the same now in these last days, and chiefly in germany, most clear and pure is professed, and is nowadays cleansed 10 and void of all swerving people, heretics, and false prophets, in certain and noted countries maintained, defended, and propagated. also we use two sacraments, as they are instituted with all forms and ceremonies of the first and renewed church. in politia we acknowledge the roman empire and quartam monarchiam for our christian head, albeit we know what alterations be at hand, and would fain impart the same with all our hearts to other godly learned men, notwithstanding our handwriting which is in our hands, no man (except god alone) can make it common, nor any unworthy person is able to bereave

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

d in his hand and like a ravenous tiger tore out the living heart, which he laid on the plate..3 what kind of culture could have nourished and celebrated such demonic behaviour? here, in chichen itza, amid ruins dating back more than 1200 years, a hybrid society had formed out of intermingled maya and toltec elements. this society was by no means exceptional in its addiction to cruel and barbaric ceremonies. on the contrary, all the great indigenous civilizations known to have flourished in mexico had indulged in the ritualized slaughter of human beings. slaughterhouses villahermosa, tabasco province i stood looking at the altar of infant sacrifice. it was the creation of the 3 friar diego de landa, yucatan before and after the conquest (trans, with notes by william gates, producci n edito

an three square miles. there was something detached and odd about la venta, a sense that its original function had not been properly understood. archaeologists referred to it as a ceremonial centre, and very probably that is what it was. if one were honest, however, one would admit that it could also have been several other things. the truth is that nothing is known about the social organization, ceremonies and belief systems of the olmecs. we do not know what language they spoke, or what traditions they passed to their children. we don t even know what ethnic group they belonged to. the exceptionally humid conditions of the gulf of mexico mean that not a single olmec skeleton has survived.12 in reality, despite the names we have given them and the views we ve formed about them, these peop

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

group they feel seeks to enslave the human race, as steiger puts it, the ufology mythos and the magical mythos are shown clearly to be cut from the same cloth. the nature of that cloth, in the hands of crowley or king, is now no longer obscure. 68 allen h. greenfield ancient gnostic symbol. 69 11 how to defeat the ufonaut body snatchers: law of the battle of conquest the purpose of this series of ceremonies performed by parsons and hubbard was to unseal an inter-dimensional gateway that had been sealed in deep antiquity, thereby allowing other-dimensional entities known as the old ones access to our space/time continuum. george c. andrews, extra-terrestrial friends and foes enochian is the lingua franka of the space races, much as swahili was the lingua franka of the many african !dnguages

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

heir current understanding of themselves and the world in which they live. those who seek for 'scientific answers' and rational explanations for magick will also be drawn, because such explanations are included in this system (detailed in my forthcoming book, enochian physics. enochian magick, with its emphasis on individual study, may better serve those who prefer not to participate in the group ceremonies of more traditional wicca or occult organizations. although similar in theory, enochian magick is probably best practiced alone and in secret. all true religious, philosophical, occult, and magical systems lead the sincere aspirant to the same goal-a dearer understanding of the meaning of l i fe. it is sometimes described as many paths, all leading up the same mountain toward the same i

an exempt adept in enochian magick. remember here that entering any aethyr assumes that you have mastered all of the aethyrs below it and have assimilated all of the lessons and experiences within them. also remember that the aethyrs listed in table vi are not exactly equivalent to the corresponding sephiroth, but do exist on approximately the same cosmic subplane. the formal rites and initiation ceremonies that were bestowed by such groups as the golden dawn at each magical grade are not necessary in enochian magick many organizations pass on candidates simply because they have waited the required time period and have seemed interested 149 in the organization. in some groups, friendship alone is enough to move to a higher grade. formal attainment of a grade in a magical organization does

e formative. telesmatic figures apply quite well to these deities (as well as demons. to build an image, use the information contained in table ix. the sex of the figure depends on the predominance of the mascul ine or feminine letters in the name. actually each letter partakes of both sexes, but for purposes of forming these images, table ix gives the predominate sex. 294 enochian rituals magick ceremonies proper are merely organized and concentrated attempts to impose our will on certain parts of the cosmos. aleister crowley, the commentaries of al the thirteen following rituals that end this manual synthesize all of the major elements of enochian magick. all of the talismans, weapons and formulas of enochian magick presented in this manual are used in these rituals. successful execr'ion

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

e descendeth into hell' and to comprehend in part this strength, and thus to understand the necessity of evil in material creation. wherefore, also, revile not overmuch the evil forces, for they have a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane."10 10 the golden dawn (the original account of the teachings, rites, and ceremonies of the hermetic order of the golden dawn [1937, revealed by israel regardie, 6th ed (st. paul: llewellyn, 1989, p. 1 e i'axloitoit' v* fv v* cection..grj5>fe7 teutonic mythology. jacob geimm. teutonic mythology by jacob grimm. translated from the fourth edition. with notes and appendix james steven stallybrass, vol. iii \c london: george bell& sons, york street, covent garden. 1883. but

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ccident, to which they were continually liable, our provident forefathers always kept a shrew-ash at hand, which, when once medicated, would maintain its virtue for ever. a shreiv-ash was made thus^ into the body of the tree a deep hole was bored with an auger, and a poor devoted shrewmouse tvas thrust in alive and plugged in, no doubt with several quaint incantations long since forgotten. as the ceremonies necessary for such a consecration are no longer undei'stood, all succession is at an end, and no such ti-ee is known to subsist in the manor or hundred. as to that on the area, the late vicar stubbed and burnt it when he was waywarden, regardless of the remonstrances of the bystanders, who interceded in vain for its preservation (see suppl. 1 bob. plot's nat. hist, of staffordshire, oxf

eu, sans jparler a personne et sans saluer personne eu leur chemin, une certaine plante, et la mettent ensuite sur la personne maleficiee ou ensorcelee. lis portent sur eux une racine de chicoree, qu'ils ont touchee a genoux avec de vor et de vargent le jour de la nativite de saint jean baptiste, un peu avant le soleil leve, et qu'ils ont ensuite arrachee de terre avec un ferrement et beaucoup de ceremonies, apres pavoir exorcizee avec v(^jj(ie de judas macliabee/ this again seems to be celtic, and yet resembles the koman practices, warlike judas' patriot sword doing duty for the circle-drawing* ferrum' in superst, i, 581, the lopping is also done ivith gold instead of iron. when renart finds in the meadow the wished-for plant, and cautiously pulls it up, it is said' ne fa trihlee n'esquac

ghing men and animals; who knows but that burning the devil, and dividing and scattering his ashes over the cornfields, a deed the witches were accused of (p. 1073, may have arisen out of their baking a sacrificial cake in the shape of an idol? a cake was also baked at the bealtine, and distributed among the multitude, p. 613. the culture of flax is sure not to have been deficient in speeches and ceremonies of blessing: to this day the girls sing all kinds of songs over this work. in some places, at sowing time, the mistress of the house used to get on the table and dance, then jump oif backwards: the higher she made this leap, the higher the flax would grow (conf. sup. i, 519. lasicz p. 50 says of the samogits' tertio post ilgas die deum waizganthos colunt virgines, ut ejus beueficio tam

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

eathen having had any gods. the gods stood and fell from other causes. water the limpid, flowing, welling up or running dry; fire the illuminating, kindled or quenched; air unseen by the eye, but sensible to ear and touch; earth the nourishing, out of which everything grows, and into which all that has grown dis solves; these, to mankind from the earliest time, have appeared sacred and venerable; ceremonies, transactions and events in life first receive their solemn consecration from them. working as they do with never-resting activity and force on the whole of nature, the childlike man bestows on them his veneration, without any particular god necessarily intervening, though he too will commonly appear in combination with it. even to-day the majesty and might of these eldest born of thing

a peculiar shape. still more important is petrarch s description of the annual bathing of the women of cologne in the rhine: it de serves to be quoted in full/ because it plainly proves that the cult prevailed not merely at here and there a spring, but in germany s greatest river. from the italian s unacquaintance with the rite, one might infer that it was foreign to the country whence all church ceremonies proceeded, and therefore altogether unchristian and heathenish. but petrarch may not have had a minute knowledge of all the customs of his country; after his time at all events we find even there a lustration on st. john s day [described as an ancient custom then dying out. benedict de falco s descrizione de luoghi antiqui di napoli (nap. 1580) has the statement: in una parte populosa d

i equos nigros, quidam albi coloris, propter deos suos non aude -bant aliqualiter equitare/ dusburg 3, 5 (see suppl. 1 the sacrificing of horses, and the eating of horseflesh inseparable from it, have been noticed (pp. 47-49. strabo reports, that the veneti offered a white horse to diomed (v. 1, 9. siebenk. 2, 111. casaub. 215. kramer 1, 339. the indians get up grand horsesacrifices with imposing ceremonies. what is told of the kalmuks appears worthy of notice. among them you see numbers of scaffolds erected, bearing horses hides and heads, the remains of former sacrifices. by the direction of the horse s head to east or west, you can tell if the sacrifice was offered to a good or evil spirit. 2 on the one hand it suggests that sacrificial fixing of horses heads in a particular direction i

s descendit, eichth. 46 (huerssi, thiu thiustera naclit and thi nedkalda winter ur tha tuner hleth. 4 florum prima ver nuntiantium viola alba, pliny 21, 11 (38. heealds of summee. 763 schouwen. h. sachs iv. 3, 49 seq. describes the same festival; round the first summer flower they dance and sing. den ersten uuomen vlehten, ms. 1, 41 b (see suppl. that the first cockchafer also was fetched in with ceremonies, we saw on p. 693-4; to this day the passion for hunting these chafers and playing with them is indestructibly rooted among boys. in like manner the first swallow, the first stork was hailed as messenger of spring (ayye\o$ eapos. the swallow s return was celebrated even by the greeks and romans: athenaeus 8, 15 p. 360 gives a %e\i,b6vi,(7fjla, 1 chanted by children at rhodes, who carrie

he bridge-toll brings to mind the ferrymoney of souls. with all this compare the story of the elf making his passage in a boat by night (d.s. no. 80. then again f the bridge of dread no brader than a thread is a kindred notion, which moreover connects itself with the iron sword- bridge crossed by the soul that has crept out of a sleeping man (see suppl. a minute examination of the various funeral ceremonies of european nations, which is no part of my purpose here, would throw some more light on the old heathen views as to the nature of the soul and its destiny after death. thus the dead,beside the passage-money and the boat, had a particular shoe ^called todtenschuh, on. hel-sm, given them for setting out on their journey, and tied on their feet. the grisla surssonarsaga says]?at er ti^ska

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

s or her regular dues to the lodge to which he or she belongs. by showing a membership card to the secretary of a lodge, indicating that the dues have been paid to one's parent lodge, one may visit any lodge without paying dues to such lodge. arrears in dues to any parent lodge, will prohibit a member from visiting a lodge. grand lodge sanctum members may visit or attend general sessions or feast ceremonies of a regular temple. they may attend an initiation or "class" of the degree they have attained in the grand lodge (or any lower degree, but may not repeat such visit more than twice in succession without becoming members of such lodge and subject to its regulations, except under special circumstances as determined by the officers of the lodge. transfers members may be transferred from o

, the abiding place of life and "death" the tomb of silence, and the place of terror. all [32] these names have been applied to it in the past, and each expresses to the mind of the initiate its function in the first degree initiation. this chamber is guarded, at first degree initiations, first by the conductor in the antechamber, then by the herald, and then by the torchbearer. when not used for ceremonies, it should be reverenced and kept undefiled by the uninitiated. nothing should ever occur in it to profane it (such as levity, unbecoming conduct, or profane labor. the threshold of the temple this is the most beloved place in each lodge to the initiated, for it represents the doorway to light and knowledge. it is the entrance from the chamber to the lodge, and, in the first degree init

ern boundaries of this space are [35] determined by leaving on each side of the lodge sufficient walking space.about 75 to 90 cm (two and one-half to three feet).for reaching either the northern or southern sides of the east. the remainder of the space between the east and the shekinah forms the holy sanctum. the sanctum is kept holy, and reserved exclusively for certain points or parts of sacred ceremonies or convocations held in the lodge, and must not be used for other purposes. it is also the place where neophytes and members stand for the taking of sacred oaths and obligations, and where fratres and sorores are knighted or titled. trespassing between the east and the shekinah, or in other words "crossing the sanctum" is not only forbidden to all but the master or colombe, but is a "se

e cross the rose is placed. at no time should the hand and fingers come nearer the body than 25 cm (ten inches. the sign is not made toward one's body, but from it, and away from the person making the sign. it should be made slowly and with dignity and sincere reverence. it represents the obligation and oath, taken by all initiates at the time of the first degree initiation, and at other times in ceremonies and convocations. the various lines formed in making this sign contain many ancient symbols and signs. it is used by masters, officers, and members, when taking or indicating a solemn obligation to the order or its members. it should never be supplanted by any form of pledge. even in courts of law, and elsewhere, when one is called upon to pledge to an oath or statement, by placing the

lowing. in other words, those things which every member is [44] bound by oath to keep private are: the features of each initiation ceremony, including what was said by the master and each officer, as well as the member, in the temple ceremony; and what was done by the masters, officers, and members during, preceding, or following the ceremony. this includes the methods of opening and closing such ceremonies, the terms, words, phrases, signs, symbols, etc, used in the temple, lodge, or outer chambers on the evening or day of such initiations, as well as the grips, passwords, salutations, and signs of recognition. the foregoing things are to be held sacredly private by the members. the first oath, taken by every initiate before being initiated is as follows "before the sign of the cross, i p

HAMIL THE ROSICRUCIAN SEER

ter than any of his co-members.itis clear from his letterofromarch1872to f. g. irwin that he saw practical spiritualism via the crystal as the most important work to be undertaken by a true rosicrucian.itis difficult to establish what it was in freemasonry that appealed to hockley.toa man of his sensibility the basic principlesofcraft masonry, brotherly love, relief and truth, and the practice of ceremonies which attempt to instil in a candidate a 'system of morality, veiled in allegory and illustrated by symbols, would have had an attraction.toa certain extent the craft ritual is a means towards the same end that the rosicrucians were seeking: the perfection of man in the physical world and the preparation for and contemplation of the eternal world which will open to allmankindat the clos

chose to disregard his guardian spirit's warning, for on21march1864 he was initiated into freemasonry in the british lodgeno.8,then meeting at the freemason's tavern,greatqueen-street,london.heappears to have taken a liking to the ritualofthe craft for as soon as hehadtaken thethirddegree,ofmastermason, he became a memberofthe emulation lodgeofimprovement.thisis a lodgeofinstruction at which the ceremonies and thecatechi255tical lecturesofthe craft (in which the ceremonies, symbols and emblemsofthe craft are explained and moralized upon) are rehearsed, the ultimate goal being the ability torenderthemby heart and without error. his progress in british lodge no. 8lntroduaionisgave his evidence to the london dialectical society in 1869 he had amassed thirty manuscript volumes containing the

hine unworthy servant, that being filled with divine virtue and influence by thy command 0 most holy goditmay show forth its virtue and power to thy praise and glory through jesus christ our lord, amen (thensay)i bless and consecrate this crystal in the name of the father, and of the son, and of the holy ghost.inconsecrating all the instruments &c necessary in thisart,the invocant must repeat the ceremonies &c while placing his hands upon the different articles with his face turned towards the east, having done that, he may then place before the circle the table with the crystal thereon together with a candlestick containing a wax-candle on each side. all being ready the invocant and his companions (if any) may enter the circle in the day and hour of mercury (the moon increasing) and comme

s before he begins his operations, and let the moon be increasing.theinvocant may if he choose have one or two wise and discreet persons as companions to assist him in his operations, but he or they must conform to all the rules and forms necessary to be observed in the practise of thisart.he must be true, patient, courageous and have great confidence, taking great care that no part of the forms, ceremonies &c. be omittedifhe wish to succeed in his operations. for upon the exactness with which these operations are performed depends the accomplishment of his desires.theinvocant may perform at any time of the year if he find the luminaries in fortunate aspect with fortunate planets, when the sun has reached his greatest northern declination, is said to be the best time.concerning the room co

HANDBOOK OF EGYPTIAN MYTHOLOGY

e of the coffin texts. by the thirteenth dynasty royal authority was also in decline, and this may have led to greater freedom of expression in religious art and literature. images of deities started to be shown on votive objects dedicated by nonroyal people, particularly in the holy city of abydos. middle kingdom inscriptions tell of festivals at abydos in which large numbers of people joined in ceremonies that reenacted key events in the myth of osiris.39 it was around this time that an ancient royal tomb at abydos was reidentified as the burial place of osiris. this merging of mythical and physical geography was to become increasingly characteristic of egyptian culture. that culture seemed to suffer a setback when a palestinian dynasty took control of the delta region of northern egypt

al society and that they needed the support of influential egyptians. as a symbol of cultural fusion, the ptolemies established the cult of a new god, serapis, who combined features of the egyptian deities apis and osiris with aspects of greek deities such as zeus and dionysus. many of the ptolemies were crowned in the temple of ptah at memphis, and they often contributed to the cost of religious ceremonies in the ancient capital. ptolemaic kings and queens were happy to identify themselves with egyptian deities and to rule in their names. they encouraged the egyptians to worship them as divine rulers. the memphis decree of king ptolemy v (205 180 bce) ordered the setting up of egyptian-style statues of ptolemy who has preserved egypt in every temple. in the decree, ptolemy refers to slaug

mns, and the scripts for rituals, were commonly inscribed on temple walls. this was thought to allow the temple to function even if there was nobody to perform the rites. some of the most interesting texts are found in the extraordinarily well preserved temple of horus at edfu, which was built between 237 and 57 bce. scenes and inscriptions on the walls have allowed scholars to reconstruct annual ceremonies such as the festival of the beautiful union, which celebrated the coming together of horus and hathor. the festival of victory commemorated the triumph of horus over seth and his followers (see figures 31 and 32. this conflict seems to have been acted out on and around the temple lake.86 a second mythological drama, the legend of the winged disk, has horus defending ra against his enemi

ng down of the grain and its trampling and winnowing were equated with the murder and dismemberment of the good god. the sprouting of the seed that began the next agricultural cycle was celebrated as a resurrection for osiris. there were annual festivals in which corn mummies miniature figures of osiris filled with mud and seeds were planted in sacred areas and watered till they sprouted.51 these ceremonies were not just a remembrance of long-ago events; the death and renewal of osiris were seen as archetypal acts that maintained the cosmos. the mutilation and dismemberment of osiris could also be linked to the lunar calendar (see under moon in deities, themes, and concepts. the full moon could represent both the complete body of osiris and the complete eye of his son, horus. each month as

HEAVEN HELL

er the two last memphitic nor the two herakleopolitan dynasties of kings did anything to p. 6 improve the general condition of the country, and it seems as if they found it necessary to employ all their energies to maintain their position and the little real power in the country which they possessed. as this was the case, we need not wonder that all magnificence disappeared from funeral rites and ceremonies, and that the tombs of the period were small and unimportant. the gods were worshipped and the dead were buried as matters of course, but it goes without saying that kings, whose authority was not consolidated, and whose power was ineffective except in the immediate neighbourhood of the towns in which they lived, who were unable to wage wars in syria and sinai and to bring back much spo

s architect had in mind the rocky platform on which the great pyramids of giza stand, and it seems as if he built it on a massive rectangular base, so that it might appear conspicuous and imposing from a distance. like the earlier royal builders of pyramids, menthu-hetep built a funeral temple in connexion with his pyramid, and established an order of priests, who were to perform the services and ceremonies connected with his worship, and he allowed the ladies of his court to be buried round about it, just as did the kings of old who reigned at memphis. the great feature of menthu-hetep's monument, which has no parallel in the older pyramids in the north of egypt, is the ramp, with a double row of square columns on each side of it, which he built on the front or eastern face of the temple

e book of the dead; these are enclosed within a coloured border, formed of rectangles, painted in blue, green, yellow, and red. above the texts are carefully drawn, and painted as nearly as possible in their natural colours, representations of most of the objects which the deceased hoped he would use in the underworld, and these pictures prove that the knowledge of the elaborate funeral rites and ceremonies, which were observed at memphis under the ivth dynasty, had descended in a complete state to the period when amamu's coffin was made and ornamented. in connection with amamu's coffin reference must be made to a large group of coffins which was excavated a few years ago at al-barsha, a place situated on the north side of a rocky valley, just behind the modern coptic village of der an-nak

r egypt; but the kings of the xivth dynasty reigned at xo s, in the delta, and many of them were contemporaries of the kings in upper egypt. the kings of the xvth and xvith dynasties were hyksos, or "shepherd kings" and their rule was overthrown by seqenen-ra, iii, a king of the xviith dynasty, and a theban, probably about b.c. 1800. in the interval between the xiith and the xviiith dynasties the ceremonies connected with the worship of the gods in their temples, and the funerals of kings and officials, lost the magnificence which had characterized them under the xiith dynasty, and the building of pyramids and the making of rock-hewn tombs ceased for a period of some hundreds of years. with the rise to power of the theban kings, who formed the xviiith dynasty, a marvellous development of t

ed with the worship of the gods in their temples, and the funerals of kings and officials, lost the magnificence which had characterized them under the xiith dynasty, and the building of pyramids and the making of rock-hewn tombs ceased for a period of some hundreds of years. with the rise to power of the theban kings, who formed the xviiith dynasty, a marvellous development of temple and funeral ceremonies took place, and, thanks chiefly to the vast quantities of spoil which were poured into thebes by the victorious armies of egypt on their return from western asia, the cult of the gods and of the dead assumed proportions which it had never reached before in egypt. the chief deity of thebes was amen, the "hidden" or perhaps "unknown" god, in whose honour a shrine was built to the north of

HELENA BLAVATSKY NIGHTMARE TALES

n their invisible deity. they appeared to have lost all power of sight and hearing, for none of themresponded to our questions until a great gaunt figure, wearing a tall cap that made him look at least seven feethigh, emerged from an obscure corner. informing us that he was their chief, the giant gave us to understandthat the saintly brethren, being in the habit of receiving orders for additional ceremonies from allah himself,must on no account be disturbed. but when our interpreter had explained to him the object of our visit, whichconcerned himself alone, as he was the sole custodian of the "divining rod" his objections vanished and heextended his hand for alms. upon being gratified, he intimated that only two of our party could be admitted atone time into the confidence of the future, a

HELENA BLAVATSKY THE KEY TO THEOSOPHY

a period of 311,040,000,000,000; after which the pralaya or dissolution of the universe becomes universal. with the egyptian and greeks the "great age" referred only to the tropical, or sidereal year, the duration of which is 25,868 solar years. of the complete age-that of the gods-they said nothing, as it was a matter to be discussed and divulged only at the mysteries, and during the initiation ceremonies. the "great age" of the chaldeans was the same in figures as that of the hindus. guhya-vidya (sans) the secret knowledge of mystic-mantras. page 153 the key to theosophy- hp blavatsky.txt gupta-vidya (sans) the same as guhya-vidya. esoteric or secret science, knowledge. gyges "the ring of gyges" has become a familiar metaphor in european literature. gyges was a lydian, who, after murder

which reincarnates and clothes itself in a new personality at every new birth. phallic worship or sex worship; reverence and adoration shown to those gods and goddesses which, like shiva and durga in india, symbolize respectively the two sexes. philadelphians lit "those who love their brother-man" a sect in the seventeenth century, founded by one jane leadly. they objected to all rites, forms, or ceremonies of the church, and even to the church itself, but professed to be guided in soul and spirit by an internal deity, their own ego or god within them. philaletheians see neo-platonists. philo judaeus a hellenized jew of alexandria, a famous historian and philosopher of the first century, born about the year 30 bc, and died between the years 45 and 50 ad philo's symbolism of the bible is ve

HEPTAMERON

the petitioners' constitution that is obnoxious to legal objection, and accordingly i have the honor to report that i show no cause why the prayer of the petitioners should not be granted- august w. alexander, amicus curiae. page, 1 heptameron: or, magical elements of peter de abano, philosopher in the former book, which is the fourth book of agrippa, it is sufficiently spoken concerning magical ceremonies, and initiations. but because he seemeth to have written to the learned, and well-experienced in this art; because he doth not specially treat of the ceremonies, but rather speaketh of them in general, it was therefore thought good to adde hereunto the magical elements of peter de abano: that those who are hitherto ignorant, and have not tasted of magical superstitions, may have them in

and for what thing thou makest this conjuration. the spirits of the air of the lords day, are under the north-winde; their nature is to procure gold, gemmes, carbuncles, riches; to cause one to obtain favour and benevolence; to dissolve the enmities of men; to raise men to honors; to carry or take away infirmities. but in what manner they appear, it's spoken already in the former book of magical ceremonies. considerations of monday. the angel of munday, his sigil, planet, the signe of the planet, and name of the first heaven. the angels of munday. gabriel, michael, samael. the angels of the air ruling on munday. arcan, king. his ministers. bilet, missabu, abuzaha. the winde which the said angels of the air are subject to. the west-winde. the angels of the first heaven, ruling on munday, w

HP LOVECRAFT A DARK LORE

reared only in small numbers on account of the longevity of individuals- four or five thousand years being the common life span. markedly defective individuals were quickly disposed of as soon as their defects were noticed. disease and the approach of death were, in the absence of a sense of touch or of physical pain, recognised by purely visual symptoms. the dead were incinerated with dignified ceremonies. once in a while, as before mentioned, a keen mind would escape death by forward projection in time; but such cases were not numerous. when one did occur, the exiled mind from the future was treated with the utmost kindness till the dissolution of its unfamiliar tenement. the great race seemed to form a single, loosely knit nation or league, with major institutions in common, though the

ea- an' a few gold like things naow an' then "wal, as i says, the natives met the things on the little volcanic islet- goin' thar in canoes with the sacrifices et cet'ry, and bringin' back any of the gold-like jools as was comin' to 'em. at fust the things didn't never go onto the main island, but arter a time they come to want to. seems they hankered arter mixin' with the folks, an' havin' j'int ceremonies on the big days- may-eve an' hallowe'en. ye see, they was able to live both in ant aout o' water- what they call amphibians, i guess. the kanakys told 'em as haow folks from the other islands might wanta wipe 'an out if they got wind o' their bein' thar, but they says they dun't keer much, because they cud wipe aout the hull brood o' humans ef they was wiliin' to bother- that is, any as

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

que miskatonic- both veteran whalers in antarctic waters. as we left the inhabited world behind, the sun sank lower and lower in the north, and stayed longer and longer above the horizon each day. at about 62 south latitude we sighted our first icebergs- tablelike objects with vertical sides- and just before reaching the antarctic circle, which we crossed on october 20th with appropriately quaint ceremonies, we were considerably troubled with field ice. the falling temperature bothered me considerably after our long voyage through the tropics, but i tried to brace up for the worse rigors to come. on many occasions the curious atmospheric effects enchanted me vastly; these including a strikingly vivid mirage- the first i had ever seen- in which distant bergs became the battlements of unimag

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

a- an' a few gold like things naow an' then "wal, as i says, the natives met the things on the little vol-canic islet- goin' thar in canoes with the sacrifices et cet'ry, and bringin' back any of the gold-like jools as was comin' to 'em. at fust the things didn't never go onto the main island, but arter a time they come to want to. seems they hankered arter mixin' with the folks, an' havin' j'int ceremonies on the big days- may-eve an' haiiowe'en. ye see, they was able to live both in ant aout o' water- what they call amphibians, i guess. the kanakys told 'em as haow folks from the other islands might wanta wjpe 'an out if they got wind o' their bein' thar, but they says they dun't keer much, because they cud wipe aout the hull brood o' humans ef they was wiliin' to bother- that is, any as

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ut most effective of all is candle glow "a home with candles burning brightly will be visited by sexy woodnymphs nightly" in the beginning, herbs were used to placate gods. man burned herbs to release pungent aromas meant to stimulate the senses of the deity and insure favours. herbs have been included in food, baths, spells, closets, spell potions, medical treatments, magical rites and religious ceremonies. they have been used for emotion-elevators, decorations of the elevated, and dietetic inspiration; they have been expected to honour you, dry you out, fatten you up, make you strong, protect from harm, bring him back, break the tide, cure the plague, bring in money and inhibit infidelity. ancient greece bought courage with thyme, romans cured drunkenness with parsley, and charlemagne gr

you really want to be tricky, you can take a few drops of your blood and drop it into his food. that's a cincher. if fooling around with candles makes you feel odd, consider this: millions and millions of people, for century after century, spent their most thoughtful moments staring at the tongues of fire from candles and torches and, before that, campfires. and untold millions, attending church ceremonies, were conditioned by flickering candlefire as they made their strongest efforts to contact the supernatural, god. odd? not a bit. if thought has any force beyond our own small persons, then no greater communication with the thought energies of millions could be approached than through the common human fascination with controlled fire. 13. the coleopterous charm one charm that will have

ISIS UNVEILED

nt creeds been speedily obliterated, it would have been found impossible to preach the christian religion as a new dispensation, or the direct bevelation from god the father, through god the son, and under the influence of god the holy ghost. as a political exigence the fathers had to gratify the wishes of their rich convctts instituted even the festivals of pan. they went so far as to accept the ceremonies hitherto celebrated by tbe pagan world in honor of the god of the gardmt, in all their primitive nncerity^ it was time to sever the connexion. either the pagan worship and the neo- putonic theurgy, with all ceremonial of magic, must be crushed out for- ever, or the christians become neo-platonists. the fierce polemics and single-handed battles between irenaeus and the gnostics are too w

howitt's eutory of the supemaiund "in what came to be called pnmimaiologia occulta et vera, all the forms of adjuration and conjuration were laid down" says thb veteran writer. he then proceeds to give a long description of the favorite modut operandi. the dogme et ritud de la haute magie of the late lipbas l vi, treated with so much abuse and contempt by des mousaeaux, tells nothing of the weird ceremonies and practices but what was pnc- tjsed legally and with the tacit if not open consent of the church, by the priests of the middle ages. the exorcist-priest entered a circle at mid- night; he was clad in a new surplice, and had a consecrated band hanging from the neck, covered with sacred characters. he wore on the head a tall pointed cap, on the front of which was written in hebrew the h

from the fountains of philosophy. the ascetic idea which carried away the church was like that whidi was practised by flotinus. all through the middle ages there rose up men who accepted the interior doctrines which were pro- mulgated by the renowned teacher of the academy* to substantiate our accusation that the latin church first despoiled the kabalists and theurgists of their magical rites and ceremonies, before hurling anathemas upon their devoted heads, we will now translate for the reader fragments from the forms of exorcimt employed by kabalists and christians. the identity in phraseology may perhaps disclose one of the reasons why the romish church has always desired to keep the faithful in ignorance of the meaning of her latin prayers and ritual. only those directly interested in

the title of this personage [the hierophant. ttiere is in these facts some reminder of the peculiar circumstances of the mosmc law. and also of the claim of the pope to be the successor of peter, the hierophant or interpreter of the christian religion^ as such we must concede to him, to some extent, the right to be such an interpreter. the latin church has faithfully preserved in symbols, rites, ceremonies, architecture, and even in the very dress of ha clergy, the tradition of the pagan worship of the pubtic or exoteric ceremonies, we should add; otherwise her dogmas would embody more sense and contain less blasphemy against the majesty of the supreme and invisible god. an inscription found on the coffin of queen menihu-futep, of the eleventh dynasty (2782 b. c, now proved to have been t

round an engraving 190. he prieita^ isii were todstued. 191. ancient pofon and modem ckrielian jsirmbotum, pp. 51. b, digilizocb, google catbouc bells from the buddhist pagodas 9s of serapis and isis, described by kng, in the gnoi^ict and their remmnt, h kypia eicic atnh. the very terms applied afterwards to that personage (the virgin mary) who succeeded to her form, titles, sym- bols, rites, and ceremonies. thus, her devotees carried into the new priesthood the former badges of their profession, the obligation to celi- bacy, the tonsure, and the surplice, omitting, unfortunately, the frequent ablutions prescribed by the ancient creed "the 'black virgins' so highly reverenced in certain french cathedrals. proved, when at last critically examined, to be basalt figures of isis* before the sh

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

us in the fire that was constantly to be kept up, and in things to be sacrificed; and they proceeded from one step to another, till at length they filled up the measure of their aberration, which was in reality instigated by their zeal, and by their intense desire to mitigate the displeasure of their divinities for religion was much more intense as a feeling in early days by passing into dreadful ceremonies in regard to this fire, which they reverenced as the last possible physical form of divinity, not only in its grandeur and power, but also in its purity. it arose from this view that human sacrifices came to be offered to the deities in many parts of the world, particularly in phoenicia, and in the colonies derived from thence into africa and other places. in the intensity of their mind

s (as waves) to nations in the latter divisions of that great roll of periods called time; yet so totally unguessing of the preternatural mystery seeming the key of all belief, and the reading of all wonders which they speak. it is to be noted that all the above religions all the creeds of fire were exceedingly similar in their nature; that they were all fortified by rites, and fenced around with ceremonies; and that, associated as they were with, mysteries and initiations, the disciple was led through the knowledge of them in stages, as his powers augmented and his eyes saw, until, towards the last grades (as he himself grew capable and illuminate, the door was closed upon all afterpressing and unrecognised inquirers, and the admitted one was himself lost sight of. chinese pagodas. 89 the

e office of the officiating sacerdote; the 96 the rosicrucians. hidden fires of the ancient persians, and of the grimmer (at least in name) guebres; the whole mystic meaning of flames on altars, of the ever-burning tomb-lights of the earlier peoples, whether in the classic or in the barbarian lands; everything of this kind was intended to signify the deified fire. fires are lighted in the funeral ceremonies of the hindoos and of the mohammedans, even to this day, though the body be committed whole to earth. wherefore fire, then? cremation and urn-burial, or the burning of the dead practised in all ages imply a profounder meaning than is generally supposed. they point to the transmigration of pythagoras, or to the purgatorial reproductions of the indians, among whom we the earliest find the

g, which it actuates from without. hence it is evident that the speech of an angel and of a spirit with man is heard in man, and, since it equally affects the organs of hearing, that it is equally sonorous (swedenborg; also occult sciences, p. 93; london, 1855. the greek bacchanals were well acquainted with the mythos of eve, since they constantly invoked her, or a person under her name, in their ceremonies. black is the saturnian colour also that of the egyptian isis. under the strange head of the embodiment of deity under darkness, the following remarkable facts may be considered: the virgin and child are depicted black at the cathedral at moulins, at the famous chapel of the virgin at loretto, in the church of the annunciation at rome, at the church of st. lazaro and the church of st. s

le things. in this connection, the addition to the name of simon peter (petra, or pietra, cephas. jonas, bar-jonas, lonas) will be recalled as suggestive. there is a sacred stone in every temple in india. the stone, or pillar, or pillow, of jacob was sacred among the jews. it was anointed with oil. there was a sacred stone among the greeks at delphi, which was also anointed with oil in the mystic ceremonies. the stone of caaba, or black stone at mecca, is stated to have been there long before the time of mohammed. it was preserved by him when he destroyed the dove and images. the obelisks at rome were, and are, lingas (or linghas. in the temple of jerusalem, and in the cathedral of chartres, they are in vaults. they are the idea of 168 the rosicrucians. the abstract membrum, or affluence

KETAB E SIYAH

d 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. 10. i am pure fire. i consume all falsehood in my path and i know no fear. 11. i am not to be sought in arcane rituals and the ceremonies of deluded charlatans. i am answerable to no commands or formulae, for i am power itself. 12. neither pray to me, for those who pray i hold in the highest contempt. pray not, rather act, and you will be rewarded. 13. my power can neither be contained nor compelled. i act as i will for my own purposes, and those who would seek to bind me in service i will surely destroy. i am your master

LAITMAN M THE KABBALAH EXPERIENCE

dies the attribute of the creator called benevolence. it is revealed above the barrier, which is the border between our world and the upper world. it is a psychological barrier, which limits a certain spiritual development of a person. when one reaches that level of development, one begins to feel the upper world. attaining such a level is possible only through the study of kabbalah. there are no ceremonies in the study of kabbalah. it deals solely with bringing a person above the barrier. kabbalah has no dealings below the barrier, in the level of our world. here there are corporeal forces, animate, and there are good forces and bad forces among them, such as the evil eye, the ability to predict the future, etc khowever, all that relates only to the destiny of our world. the soul begins o

in the universe. it is revealed in the reciprocal relation between the poles, in electric and magnetic fields, and forms the basis of every connection between components of both the corporeal and the spiritual worlds. it is also the basis for the existence of corporeal and spiritual substance. c u lt s a n d c e r e m o n i e s q: there are many spiritual groups in the world that practice various ceremonies that are seemingly related to kabbalah. do these customs have any bearing on the world? a: they are not related to kabbalah whatsoever. there is no point in searching for a link between kabbalah and various teachings that use kabbalistic symbols. that link does not exist! it is hard to imagine how many superstitions, religions, cults, etc, there are in the world. it is amazing how many

ways! one may believe that one is closer to the truth, to the source, and to eternity, but it is all an illusion. you see for yourself how many people go to india in order to seek enlightenment, all in order to attain some immediate psychological feeling of internal freedom. when we truly climb to the spiritual world, we will see that only kabbalah was given from above, and all other customs and ceremonies are the fruits of the human mind, which serve our imagination and desire for pleasure. but it is impossible to convince anyone of that, because what kabbalah teaches you cannot see with your eyes. e s o t e r i c t e ac h i n g s q: is there anything in esoteric teachings that helps us understand the kabbalah? a: on the contrary, when a student with no background in foreign teachings co

ntrol. 281 all shall know me. 281 d e t a i l e d t a b l e o f c o n t e n t s 437 gradual evolution. 282 kabbalah is above our world. 284 the teachings of the east..285 kabbalah is not mysticism. 286 fortune tellers v social assistance. 287 false links to the upper worlds. 289 becoming a great egoist. 291 witchcraft and kabbalah. 291 meditation. 292 tarot cards. 293 pleasure hunt. 294 cults and ceremonies. 294 esoteric teachings. 295 evil eye. 295 a curse. 296 satan is within. 297 the truth behind the supernatural. 297 shambalah. 298 the physical body is meaningless here. 298 man is alone with his purpose. 299 ufos. 299 an eclipse of the sun and a lunar eclipse. 300 parapsychology. 301 astrology..302 gimatria. 305 graves of righteous people. 305 the well of miriam. 306 t h e k a b b a l

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

use for the uplifting of the world. we no longer ask: gwhat is the great work? we see gthat it is nothing less than a concerted effort to carry out the duty that is laid upon us, as those who possess the light, to spread that light abroad through the world, and actually to become fellow-labourers with t.g.a.o.t.u. in his great plan for the evolution of our brn h. the detailed explanations of the ceremonies are profoundly interesting and illuminative, and i commend them very heartily to all true freemasons. our v. e. e. i. e. e. brother has added a heavy debt of gratitude by this book to the many we already owe him. let us be honest debtors. adyar annie besant december 25, 1925 author fs preface the masonic fellowship differs from all other societies in that candidates for membership have

ny we already owe him. let us be honest debtors. adyar annie besant december 25, 1925 author fs preface the masonic fellowship differs from all other societies in that candidates for membership have to join it blindfold, and cannot receive much information about it until they actually enter its ranks. even then the majority of masons usually obtain only the most general idea of the meaning of its ceremonies, and seldom penetrate further than an elementary moral interpretation of its principal symbols. in this book it is my object, while preserving due secrecy upon those matters which must be kept secret, to explain something of the deeper meaning and purpose of freemasonry, in the hope of arousing among the brn. a more profound reverence for that of which they are the custodians and a full

many who thought that it could be traced no further back than the mediaeval guilds of operative masons, though some regarded these in turn as relics of the roman collegia. there may still be some who know no better than that, but all students of the ancient mysteries who are also freemasons are aware that it is along that line that we find our true philosophical ancestry; for there is much in our ceremonies and teachings which could have had no significance for the mere operative mason, though when examined by the light of the knowledge received in the mysteries it is seen to be pregnant with meaning. many masonic writers claim various degrees of antiquity for the craft, some assigning its foundation to king solomon, and one at least boldly stating that its wisdom is all that now remains o

ysteries of egypt. i am quite aware that this is a startling statement; i can only say that it is literally true. no mistake is possible; coincidence will not serve as an explan-ation. the placing of the three chief officers is unusual; the symbols are significant and distinctive, and their combination is peculiar; yet they all belonged to ancient egypt, and i knew them well there. almost all the ceremonies are unchanged; there are only a few differences in minor points. the s c ps taken, the k c s given- all have a symbolical meaning which i distinctly remember. 4. egyptian evidences 5. knowing these facts to be so from my own experience, i set to work to collect ordinary physical-plane corroborative evidence for them from such books as were within my reach, and found even more than i had

illuminative books, signs and symbols ofprimordial man and the arcana of freemasonry, also in the arcane schools, by bro. john yarker, and freemasonry and the ancient gods, by bro. j. s. m. ward. i will proceed to summarize, with grateful acknowledgment, the information derived from these volumes. masons of various degrees will be able to select from it the features which remind them of their own ceremonies. 6. some interesting illustrations have been collected from the wall-pictures of ancient egypt, and from vignettes on various papyri, chiefly from the book of the dead, of which there are many recensions. it is clear from these sources that the formation of the temple in egypt was 7. figure 1 8. 9. a double square, and in the centre were three cubes standing one upon another, forming an

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

r lines of investigation there are four main schools or tendencies of masonic thought, not in any way necessarily defined or organized as schools, but grouped according to their relation to four important departments of knowledge lying primarily outside the masonic field. each has its own characteristic approach towards freemasonry; each has its own canons of interpretation of masonic symbols and ceremonies, although it is clear that many modern writers are influenced by more than one school. the authentic school we may consider first what is sometimes called the authentic school, which arose in the latter half of the nineteenth century in response to the growth of critical knowledge in other fields. the old traditions of the craft were minutely examined in the light of authentic records w

the master mason, including the supreme order of the holy royal arch(*book of constitutions, 1884, p. 16) all other degrees and rites are, among the more rigid followers of this school, looked upon as continental innovations and are accordingly rejected as spurious masonry. 10. as far as interpretation goes, the authentics have ventured but little further than a moralization upon the symbols and ceremonies of masonry as an adjunct to anglican christianity. 11. the anthropological school 12. a second school, still only in process of development, is applying the discoveries of anthropology to a study of masonic history, with remarkable results. a vast amount of information upon the religious and initiatory customs of many peoples, both ancient and modern, has been gathered by anthropologist

raft and higher degrees, in the wall-paintings, carvings, sculpture and buildings of the principal races of the world. the anthropological school, therefore, allows a far greater degree of antiquity to masonry than the authentics have ever ventured to do, and traces striking analogies with the ancient mysteries of many nations, which clearly possessed our symbols and signs, and in all probability ceremonies analogous to those worked in masonic lodges to-day. 13. the anthropologists do not confine their studies to the past alone, but have investigated the initiatory rites of many existing tribes, both in africa and australia, and have found them to possess signs and gestures still in use among masons. striking analogies to our masonic rites have also been found among the inhabitants of indi

ols of other neighbouring lands, and its purpose is still to serve as a gateway to the true mysteries of the great white lodge. it offers to its initiates far more than a mere moralization upon building tools, and yet it is founded upon the purest principles of piety and virtue, for without the practice of morality and the living of the ethical life no true spiritual progress is possible. 35. the ceremonies of freemasonry (those at least of its higher degrees) are dramatizations, as it were, of sections of the invisible worlds, through which the candidate must pass after death in the ordinary course of nature- which also he must enter in full consciousness during the rites of initiation into those true mysteries of which masonry is a reflection. each degree relates to a different plane of

of the holy eucharist, and of other services of the church, and that it is attained by the invocation of an angel to build a spiritual temple in the inner worlds with the aid of the forces generated by the love and devotion of the people, and the charging of that temple with the enormous power called down at the consecration of the sacred elements. a somewhat similar result is achieved during the ceremonies performed by the masonic lodge, although the plan is not exactly the same, being indeed far older; and each of our rituals, when properly carried out, likewise builds a temple in the inner worlds, through which the spiritual power called down at the initiation of the candidate is stored and radiated. thus masonry is seen, in the sacramental sense as well as the mystical, to be an art of

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

o used to ward off vampires. for further reading: lockhart, j. g. curses, lucks, and talismans. detroit, mi: single tree press, 1971. ravenwolf, silver. to ride a silver broomstick: new generation witchcraft. st. paul, mn: llewellyn, 1996. angel heart william hjortsberg s 1978 novel falling angel inspired the 1987 film angel heart. violence and religion intertwine with diabolical scenes of voodoo ceremonies, grizzly murders, and hallucinations of bloody horror for the protagonist and for the imaginations of the audience members who are able to sit through this film. robert de niro stars in the part of lou cyphre, who hires detective harry angel (played by mickey rourke, to find a famous singer named johnny favorite who mysteriously disappeared the anticult movement 7 before making good on

uld make witches fall to the ground when they were flying in the night sky. also, the sound of bells of any kind could keep villages safe from storms and other natural calamities. bells are also sometimes used by religious satanists. thus in the satanic bible, for instance, anton lavey lists bells among the devices used in a satanic ritual. this ritual bell, which signals the beginning and end of ceremonies, should be loud and penetrating, rather than soft and tinkling. lavey asserts that a bell should be used to both purify and pollute: the priest rings the bell nine times, turning counter clockwise and 26 belphegor directing the tolling toward the four cardinal points of the compass. this is done once at the beginning of the ritual to clear and purify the air of all external sounds, and

orresponding to a western satan.nevertheless, there is a significant body of belief and practice associated with such evil spirits, referred to as kuei in chinese. fear of demons is significant enough to support professional exorcists who drive the spirits out of spaces as well as out of people. as described in v. r. burkhardt s chinese creeds and customs, exorcisms of dwellings involve elaborate ceremonies that include admonitions for the kuei to depart: evil spirits of the east get you back to the east, or the south return thither. let all demons seek their proper quarters and vanish forthwith (burkhardt 1953 1958, vol. 2, 143. exorcisms of individuals possessed by demons can be even more dramatic, as reflected in peter goullart s account of an exorcism by a taoist exorcist in the monast

aborate 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 the other hand, are used in religious ceremonies as well as in some magic rituals. they constitute an invitation to an entity to be present and to protect the rite. the details of such a ritual may vary, in that entities can the exorcist 85 be invoked by name, as well as by visual and sensory perceptions associated with them. the invocation of satan used by the original church of satan is contained in the satanic bible. it opens with

ges. some of these are still used as references in modern witchcraft. the intent of the majority of grimoires was to teach magicians how to summon and control the power of spirits and demons. the sources were ancient egyptian,greek,hebrew, and latin texts. the rituals illustrated in grimoires are usually very complicated. they suggest ways of dressing and of behaving during and prior to evocation ceremonies. they contain prayers and incantations, directions for the creation of amulets, instructions on how to sacrifice animals, and provide lists of demons and spirits who can be summoned through the grimoire. grimoires users were not necessarily devilworshipers. very often their intent was to summon a demon and, after making a pact with him, deceive him and take advantage of his powers. the

LIBER O

that he should attain. too often, moreover, he mistaketh the first resting-place for the goal, and taketh off his armour as if he were a victor ere the fight is well begun. it is desirable that the student should never attach to any result the importance which it at first seems to possess. 6. first, the, let us consider the book 777 and its use; the preparation of the place; the use of the magic ceremonies; and finally the methods which follow in chapter v "viator in regnis arboris" and in chapter vi "sagitta trans lunam (in another book will be treated of the expansion and contraction of consciousness; progress by slaying the chakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty swami, etc, etc) ii. 1. the student must first obtain a thorough knowledge of book 7

LIBER ASTARTE

re be an image of the deity;3 first, because in meditation there is mindfulness induced thereby; and second, because a certain power enters and 1 the yoni [marginal note added by crowley in a copy of equinox i (7, trasncribed by yorke] 2 its clitoris [marginal note added by crowley, as above] 3 the [marginal note added by crowley, as above] astarte vel liber berylli 2 inhabits it by virtue of the ceremonies; or so it is said, and we deny it not. let this image be the most beautiful and perfect which the devotee is able to procure; or if he be able to paint or to carve the same, it is all the better. as for deities with whose nature no image is compatible, let them be worshipped in an empty shrine. such are brahma, and allah. also some postcaptivity conceptions of jehovah. 5. further concer

t and pale herbs, and pure water. further, it is well to support the shrine with talismans of the planets, signs and elements appropriate. but these should be made accord-ing to the right ingenium of the philosophus by the light of the book 777 during the course of his devotions. it is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 6. concerning the ceremonies. let the philosophus prepare a powerful invocation of the particular deity, according to his ingenium. but let it consist of these several parts. first, an imprecation, as of a slave unto his lord. second, an oath, as of a vassal to his liege. third, a memorial, as of a child to his parent. fourth, an orison, as of a priest unto his god. fifth, a colloquy, as of a brother with his broth

chus, a white robe for vesta. so also, for vesta, one might use for instrument the lamp; or the sickle, for chronos. 10. concerning the incense and libations. the incense should follow the nature of the particular deity; as, mastic for mercury, dittany for persephone. also the libations, as, a decoction of nightshade for melancholia, or of indian hemp for uranus. 11. concerning the harmony of the ceremonies. let all these things be rightly considered, and at length, in language of the utmost beauty at the command of the philosophus, accompanied, astarte vel liber berylli 4 if he have skill, by music, and interwoven, if the particular deity be jocund, with dancing. and all being carefully prepared and rehearsed, let it be practised daily until it be wholly rhythmical with his aspiration, an

, in language of the utmost beauty at the command of the philosophus, accompanied, astarte vel liber berylli 4 if he have skill, by music, and interwoven, if the particular deity be jocund, with dancing. and all being carefully prepared and rehearsed, let it be practised daily until it be wholly rhythmical with his aspiration, and as it were, a part of his being. 12. concerning the variety of the ceremonies. now, seeing that every man differeth essentially from every other man, albeit in essence he is identical, let also these ceremonies assert their identity by their diversity. for this reason do we leave much herein to the right ingenium of the philosophus. 13. concerning the life of the devotee. first, let his way of life be such as is pleasing to the particular deity. thus to invoke ne

hich bears upon this matter, and ponder them, and comment thereupon. for therein is a wisdom and a magic too deep to utter in any other wise. 20. concerning the meditations. herein is the most potent method of attaining unto the end, for him who is thoroughly prepared, being purified by the practice of the transmutation of deed into devotation, and consecrated by the right performance of the holy ceremonies. yet herein is danger, for that the mind is fluid as quicksilver, and bordereth upon the abyss, and is beset by many direns and devils that seduce and attack it to destroy it. therefore let the devotee beware, and precise accurately his meditations, even as a man should build a canal from sea to sea. 21. continuation. let then the philosophus mediate upon all love that hath ever stirred

LIBER CLXV A MASTER OF THE TEMPLE

i call it adonai when i give it a name at all. most often the mind slips into that state without reason or argument [yes: it does appear that more time ought to be given to the work. but the progress is not bad for all that. however, i don t quite like the complacent feeling. nothing replaces hard work. somebody i know (or don t know) does more actual grind than he ever did. 24 full dress magick ceremonies in the first weeks of 1914, and about 2 hours every morning writing up the records. and in this please include 2 bad goes of influenza and bronchitis! o.m] july 9, 7:20 7:24 a.m. dragon. rather bad. tried to do practice outside in the rain, there being no room in the tent. note: man, wife and baby together with all one s earthly belongings in a tent 12 10 in wet weather, is certainly a

LIBER DCCCLX JOHN ST

forcibly. perhaps .tis none the worse for that. i think the unconscious training of the brain to an even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the .herb dangerous.1 for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will .whirling forth with re-echoing roar, so that it may comprehend with invincible will ideas omn

LIBER LVII

h the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the .barbarous names of evocation. of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has an ineffable power. but what kind of power? by the qabalah we can find out the force of the name iao. we can spell it in hebrew way or oay. the qabalah will even tell us which is the true way. let us however suppose that it is spelt way. this adds up to 17. but first of all it strikes us that i, a, and o are the three letters associated with the three letters h in the great name

LIBER LXVII THE SWORD OF SONG

i hold your christianity a lie, abortion and iniquity, the most immoral and absurd.(a priest.s invention, in a word. of all religions, i have hope in the good dhamma.s59 wider scope, nay, certainty! that all at last, however came they in the past, move, up or down.who knows, my friend. but yet with no uncertain trend unto nibbana in the end. i do not even dare despise your doctrines, prayers, and ceremonies! far from the word .you.ll go to hell. i dare not say .you do not well. i must obey my mind.s own laws accept its limits, seek its cause: my meat may be your poison! i hope to convert you by-and-by? never! i cannot trace the chain60 that brought us here, shall part again our lives.perhance for aye! i bring my hand down on this table-thing,61 and that commotion widens thus and shakes the

the doctrine of karma is identical with determinism. on this subject much wisdom, with an infinite amount of rubbish, has been written. i therefore dismiss it in these few words, confident that the established identity can never be shaken. vi. the ten fetters or sanyoganas. 1. sakkaya-ditthi. belief in a .soul. 2. vikikikkha. doubt. 3. silabbata-par- reliance on the effim sa cacy of rites and and ceremonies. 4. kama. bodily desires. 5. patigha. hatred. 6. ruparaga. desire for bodily immortality. 7. aruparaga. desire for spiritual immortality. 8. mano. pride. 9. udhakka. self-righteousness. 10. avigga. ignorance (1) for this is a petitio principii (2) this, to a scientist, is apparently anathema. but it only means, i think, that if we are not settled in our minds we cannot work. and this is

LIBER O

n, moreover, he mistaketh the first resting-place for the liber o vel manvs et sagitta 2 goal, and taketh off his armour as if he were a victor ere the fight is well begun. it is desirable that the student should never attach to any result the importance which it at first seems to possess. 6. first, then, let us consider the book 777 and its use; the preparation of the place; the use of the magic ceremonies; and finally the methods which follow in chapter v .viator in regnis arboris* and in chapter vi .sagitta trans lunam (in another book will it be treated of the expansion and contraction of consciousness; progress by slaying the cakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty sw.mi &c &c.2) ii 1. the student must first obtain a thorough knowledge of book 77

LIBER SAMEKH

-besz2( gthe truth in matter h. 7. thou art ia-apophrasz3( gthe truth in motion h. 8. thou hast distinguished between the just and the unjust. 9. thou didst make the female and the male. 10. thou didst produce the seed and the fruit. 11. thou didst form men to love one another and to hate one another. section aa. 1. i am ankh-f-n-khonsu4 thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of khem.5 2. thou didst produce the moist and the dry, and that which nourisheth all created life. 3. hear thou me, for i am the angel of ptah-apophrasz-ra6 (vide the rubric: this is thy true name, handed down to the prophets of khem. liber samekh svb figvra dccc 4 section b. air hear me. ar g o breathing, flowing sun! h thiaf*7 g o sun iaf! o lion-serpent sun the beast that whirlest fo

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 necromancy. london: 1898. second edition as the book of ceremonial magic, london: rider, 1911; reprinted ne

LIBER XXXIII AN ACCOUNT OF AA

ge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that inte

, and such persons are employed as agents to spread the light according to man fs capacity and to revivify the dead letter. an account of a a 3 through these instruments the interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter a

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

nversion to christianity. as a roman, tacitus used the vocabulary of his own era and therefore called the man who accompanied nerthus a gpriest, h but he could easily have been something like a go.i, a person of status and a secular leader on the days when the goddess was not present. it is the ggo.i h who notices when the goddess is present, and unlike the slaves, he survives to preside over the ceremonies another day. most or all cults must have been of this nature, led by the chieftain when public ritual was enacted and by the head of household in the case of private ritual. many historians of religion have argued for a close connection between law, society, and religion, and this connection would be embodied in the men who presided over secular and sacred affairs. although tacitus says

oned above, is difficult to discount, but it must be remembered that the end of the eleventh century, when adam was writing, was a time of enormous christian influence in sweden, and it is quite conceivable that the notion of a building reserved for religious purposes could have resulted from such influence. scandinavian pagans had probably much earlier come in out of the rain for their religious ceremonies: scholars now agree that large homesteads were the sites of cult activities as well as of other social activities. the sources mention something called a horgr, which i have translated galtar h in this book. the eddic poems suggest the horgr was something that could be reddened, and they make it appear to be some sort of altar, at least in the sense that sacrifices were made upon it. et

gunnar flees the court for sweden. there he meets the woman who has been chosen by the pagans to serve as the wife of frey, actually a statue with a demon in it. in a humorous series of dialogues, she allows gunnar to stay with her longer and longer, each time warning him of frey fs displeasure, which gunnar says he will gladly endure if he has her good wishes. then the time arrives for the pagan ceremonies, and gunnar must pull frey fs wagon. when he tires of that, he wrestles with frey. things are going badly until he calls on olaf tryggvason, at which point the demon abandons the statue and runs off. gunnar now decides to impersonate frey. the swedes are impressed that their god can eat and drink, and they are especially happy that his wife is pregnant, although they do wonder somewhat

LUCIFERIAN SORCERY

genius of earth bound force often presented in egyptian lore as a human headed bird. the ba is the psyche and force which exists beyond the veil. balefire ritual fire used in coven gatherings. black flame the illuminated essence of being, the concept that we perceive ourselves and our separate aspect from the natural order. the gift of set or azazel. chalice the magickal cup used for philters and ceremonies. while some covens and individuals use the silver cup, one may use a kapala as well, which is a human skull cap often imported from tibet. coven a small group of magickal practitioners. often 13 in number. covens may be of a smaller size as well. daemon from the greek daimon, meaning spirit. the daemon is the root of demon therefore represents the spirit of the sorcerer and the exterior

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

in nearly all the early pagan mysteries. this indicates the probability of their atlantean origin, for the people of atlantis were sun worshipers. the solar deity was usually personified as a beautiful youth, with long golden hair to symbolize the rays of the sun. this golden sun god was slain by wicked ruffians, who personified the evil principle of the universe. by means of certain rituals and ceremonies, symbolic of purification and regeneration, this wonderful god of good was brought back to life and became the savior of his people. the secret processes whereby he was resurrected symbolized those cultures by means of which man is able to overcome his lower nature, master his appetites, and give expression to the higher side of himself. the mysteries were organized for the purpose of a

e purpose of procuring tin. others are of the opinion that the mysteries as celebrated by the druids were of oriental origin, possibly buddhistic. the proximity of the british isles to the lost atlantis may account for the sun worship which plays an important part in the rituals of druidism. according to artemidorus, ceres and persephone were worshiped on an island close to britain with rites and ceremonies similar to those of samothrace. there is no doubt that the druidic pantheon includes a large number of greek and roman deities. this greatly amazed c sar during his conquest of britain and gaul, and caused him to affirm that these tribes adored mercury, apollo, mars, and jupiter, in a manner similar to that of the latin countries. it is almost certain that the druidic mysteries were not

and terrestrial, and as fruitful only when bathed in the glory of the solar orb. the mithraic cult is a simplification of the more elaborate teachings of zarathustra (zoroaster, the persian fire magician. click to enlarge the ground plan of stonehenge. from maurice's indian antiquities. the druid temples of places of religious worship were not patterned after those of other nations. most of their ceremonies were performed at night, either in thick groves of oak trees or around open-air altars built of great uncut stones. how these masses of rock were moved ahs not been satisfactorily explained. the most famous of their altars, a great stone ring of rocks, is stonehenge, in southwestern england. this structure, laid out on an astronomical basis, still stands, a wonder of antiquity. p. 24 ac

n led by a statue of iacchus, and on the seventh an athletic contest. the eighth day was devoted to a repetition of the ceremonial for the benefit of any who might have been prevented from coming sooner. the ninth and last day was devoted to the deepest philosophical issues of the eleusinia, during which an urn or jar--the symbol of bacchus--was exhibited as an emblem of supreme importance. p. 30 ceremonies were performed at midnight. some of those sleeping spirits who had failed to awaken their higher natures during the earth life and who now floated around in the invisible worlds, surrounded by a darkness of their own making, occasionally slipped through at this hour and assumed the forms of various creatures. the mystics of eleusis also laid stress upon the evil of suicide, explaining t

uate personality. the nine days of initiation were also symbolic of the nine spheres through which the human soul descends during the process of assuming a terrestrial form. the secret exercises for spiritual unfoldment given to disciples of the higher degrees are unknown, but there is every reason to believe that they were similar to the brahmanic mysteries, since it is known that the eleusinian ceremonies were closed with the sanskrit words "konx om pax" that part of the allegory referring to the two six-month periods during one of which persephone must remain with pluto, while during the other she may revisit the upper world, offers material for deep consideration. it is probable that the eleusinians realized that the soul left the body during steep, or at least was made capable of leav

MASTERING WITCHCRAFT

, out of which all things are born and to which all return. it is seen as female in nature and is analogous with night, darkness, space, and, of course, the all-encompassing sea. water is the traditional element of the wise related to it. the cup or chalice is used to contain the salt water of exorcism or, alternatively, the wine of libation. this is the sacramental wine which is consumed in some ceremonies, and also used to consecrate things at times. the cup is also used to compose philters in. during persecution times the use of the chalice or cup was generally discontinued, owing to the fact that should a witch or warlock be found in possession of one, it usually led to an immediate bout of prolonged torture, the reason being, of course, that church authorities inevitably suspected the

tion to the members about time and place of the next sabbat, what to wear, what food to bring and so on. in the absence of the magister, the summoner could and would frequently lead the coven. in those covens which concentrate on knowledge and power, the lady or high priestess holds little or no executive power. she sits at the magister's right hand during the feasts, leads some of the dances and ceremonies, and on occasion performs the task of a seer or spiritistic medium under the magister's control. on the other hand, in the goddess-oriented covens, the high priestess is definitely leader, the high priest being merely her consort. the magister may wear furs or pelts, a robe, or nothing at all, depending on the variety of coven he leads. upon his head he may wear the traditional shamanic

d. inasmuch as the candidate's individual interests fit into harmonious rapport with the aims and ideals inherent in the coven, so in the same measure will he be able to draw from the coven "energy pool" most coven initiations are performed at one of the eight sabbats if possible, preferably one of the grand sabbats of beltane or hallows, when the whole coven, such as it exists, is present. those ceremonies performed at esbats are just as valid however, though usually of a less spectacular nature. in accord with the magical orientation of the coven, so will the initiation ritual, and indeed all the other rites, differ. because of this factor, coven initiation ceremonies such as they exist today contain many divergencies from one another. in fact, it would be almost true to say that there a

erson, properly prepared, within such a circle as i am now in; and that i shall never deny the secrets to such a person should he be properly vouched for by a fellow member of this coven. all this i swear upon my life, now and hereafter, and may those powers i possess, now or hereafter, turn against me should i break this most solemn oath! so mote it be! at this point, the coven workbook, book of ceremonies (or book of shadows, as it is called in some covens) is produced, and the candidate signs his witch name in the register section and dates it. some covens also measure the height of the candidate and record it by the name, the traditional process of "taking the measure" likewise a drop of the candidate's blood taken with a sterilized needle or, alternatively, a few hairs of the candidat

nd he is presented to the four quarters, saluted at each in the name of the gods as newly made priest or priestess and witch. a second degree or grade is sometimes bestowed to elevate the witch in the coven hierarchy and enable him or her to form his own coven, which differs only from the first in that the candidate, though bound, remains unhoodwinked, gives no passwords, and joins in the initial ceremonies and chants. after an oath on "his mother's womb" he or she is consecrated by the pentacle as opposed to triangle; this involves anointing with oil, wine, and lips the genital organ, right breast, left hip, right hip, left breast, and genital organ again, in that order; an inverted pentacle, in fact. the new initiate, after being empowered by the laying on of the initiator's hands, is th

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

onversing with spirits, therein thou must learn to construct a certain particular circle; that being done surround that circle with the circle of art for better caution and efficacy. the key of solomon page 16 chapter iii concerning the arts. if thou wishest to succeed, it is necessary to make the following experiments and arts in the appropriate days and hours, with the requisite solemnities and ceremonies contained and laid down in the following chapters. experiments, then, are of two kinds; the first is to make trial of what, as i have said, can be easily performed without a circle, and in this case it is not necessary to observe anything but what thou wilt find in the proper chapters. the second can in no way be brought to perfection without the circle; and in order to accomplish this

ng hither and thither over the face of the sky. on the last day let the master go with his disciples unto a secret fountain of running water, or unto a flowing stream, and there let each of them taking off his clothes, wash himself with due solemnity, as is rehearsed in book ii. and when they are clean and pure, let each put upon him garments of white linen, pure, and clean, using the prayers and ceremonies described in book ii. after which let the master alone say the confession. the which being finished, the master in sign of penitence will kiss the disciples on the forehead, and each of them will kiss the other. afterwards let the master extend his hands over the disciples, and in sign of absolution, absolve and bless them; which being done he book one page 17 will distribute to each of

ting the aged, by not keeping my word, by disobedience to my parents, by ingratitude towards those from whom i have received kindness, by indulgence in sensual pleasures, by irreverent behaviour in the temple of god, by unseemly gestures thereat, by entering therein without reverence, by vain and unprofitable discourse when there, by despising the sacred vessels of the temple, by turning the holy ceremonies into ridicule, by touching and eating the sacred bread with impure lips and with profane hands, and by the neglect of my prayers and adorations. i detest also the crimes which i have committed by evil thoughts, vain and impure meditations, false suspicions, and rash judgments; by the evil consent which i have readily given unto the advice of the wicked, by lust of impure and sensual ple

god the living one, whose glory, honour, and kingdom shall extend unto the ages of the ages. amen. the key of solomon page 24 chapter v. prayer and conjurations. prayer. o lord god, holy father, almighty and merciful one, who hast created all things, who knowest all things and can do all things, from whom nothing is hidden, to whom nothing is impossible; thou who knowest that we perform not these ceremonies to tempt thy power, but that we may penetrate into the knowledge of hidden things; we pray thee by thy sacred mercy to cause and to permit, that we may arrive at this understanding of secret things, of whatever nature they may be by thine aid, o most holy adonai, whose kingdom and power shall have no end unto the ages of the ages. amen. the prayer being finished, let the exorcist lay hi

f almighty god; by the seal of david, by the ring and seal of solomon, which was revealed unto him by the most high and sovereign creator; and by the nine medals or pentacles, which we have among our symbols, which proceed and come from heaven, and are among the mysteries of mysteries or secrets of secrets, which you can also behold in my hand, consecrated and exorcised with the due and requisite ceremonies. by these, then, and by all the secrets which the almighty encloseth in the treasures of the sovereign and highest wisdom, by his hand, and by his marvellous power; i conjure, force, and exorcise ye that ye come without delay to perform in our presence that which we shall command ye. i conjure ye anew by that most holy name which the whole universe fears, respects, and reveres, which is

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

er, and clothe thyself again with the consecrated garment which thou hast taken off; cense thyself, and surround thyself with odours, as will be told farther on, when we speak of perfumes and suffumigations. the which being done, thou shalt go unto the ordained place with thy companions, and all things being prepared, thou shalt make the circle, as hath been already said, with all other necessary ceremonies; then shalt thou commence to invoke the spirits by the exorcisms; thou shalt also repeat anew the foregoing confession as hath been already said in the first book. after which, in sign of amendment and of repentance, each shall mutually kiss the other. mark well, that up to this point, the disciples should do the same things as the master. let the master now give his commands unto his d

ted houses, whither rarely and scarce ever men do come, mountain, caves, caverns, grottos, gardens, orchards; but best of all are cross-roads, and where four roads meet, during the depth and silence of night. but if thou canst not conveniently go unto any of these places, thy house, and even thine own chamber, or indeed, any place, provided it hath been purified and consecrated with the necessary ceremonies, will be found fit and convenient for the convocation and assembling of the spirits. these arts or operations should be carried out at the prescribed time, but if there be no time specially appointed it will be always better to perform them at night, which is the most fit and proper time for the operations of necromancy; this is also a symbol that it is just and right to hide them from

e, truth, chief, speech, word, splendour, light, sun, fountain, glory, the stone of the wise, virtue, shepherd, priest, messiach immortal; by these names then, and by the other names, i conjure thee, o sword, that thou servest me for a protection in all adversities. amen. this being finished thou shalt wrap it also in silk like all the other instruments, being duly purified and consecrated by the ceremonies requisite for the perfection of all magical arts and operations. three other swords should be made for the use of the disciples. the first one should have on the pommel the name cardiel or gabriel (see figure 71; on the lamen of the guard, region (figure 72; on the blade, panoraim heamesin (figure 73. the second should have on the pommel the name auriel (figure 74; on the lamen of the g

n of the book, to summon all the angels whose names are written therein in the form of litanies, the which thou shalt do with devotion; and even if the angels and spirits appear not in the consecration of the book, be not thou astonished thereat, seeing that they are of a pure nature, and consequently have much difficulty in familiarizing themselves with men who are inconstant and impure, but the ceremonies and characters being correctly carried out devoutedly and with perseverance, they will be constrained to come, and it will at length happen that at thy first invocation thou wilt be able to see and communicate with them. but i advise thee to undertake nothing unclean or impure, for then thy importunity, far from attracting them, will only serve to chase them from thee; and it will be th

e sacrificed it should be drawn also from virgin quadrupeds or birds, but before offering the oblation, say: may this sacrifice which we find it proper to offer unto ye, noble and lofty beings, be agreeable and pleasing unto your desires; be ye ready to obey us, and ye shall receive greater ones. then perfume and sprinkle it according to the rules of art. when it is necessary, with all the proper ceremonies, to make sacrifices of fire, they should be made of wood which hath some quality referring especially unto the spirits invoked; as juniper or pine unto the spirits of saturn; box, or oak, unto those of jupiter; cornel, or cedar, unto those of mars; laurel unto those of the sun; myrtle unto those of venus; hazel unto those of mercury; and willow unto those of the moon. but when we make s

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ate the darkness and the light. thou art osorronophris: whom no man has seen at any time. thou art j bas thou art j pos: thou hast distinguished between the just and the unjust. thou didst make the female and the male. thou didst produce the seed and the fruit. thou didst form men to love one another, and to hate one another. i am mosheh thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of ishrael: thou didst produce the moist and the dry, and that which nourisheth all created life. hear thou me, for i am the angel of paphro osorronophris: this is thy true name, handed down to the prophets of ishrael. hear me, ar: thiao: rheibet: atheleberseth: a: blatha: abeu: ebeu: phi: thitasoe: ib: thiao. hear me, and make all spirits subject unto me: so that every spirit of the fi

MEANING OF MASONRY

ions and conditions of progress. this is the sole aim and intention of masonry. behind its more elementary and obvious symbolism, behind its counsels to virtue and conventional morality, behind the platitudes and sententious phraseology (which nowadays might well be subjected to competent and intelligent revision) with which, after the fashion of their day, the eighteenth-century compilers of its ceremonies clothed its teaching, there exists the framework of a scheme of initiation into that higher path of life where alone the secrets and mysteries of our being are to be learned; a scheme moreover that, as will be shown later in these pages, reproduces for the modern world the main features of the ancient mysteries, and that has been well described by a learned writer on the subject as" an

roduced into our masonic system. from them, too, also issued many fraternities and orders, such, for instance, as the great o rders of chivalry and of the rosicrucians, and the school of spiritual alchemy. lastly, from them too also issued, in the seventeenth century, modern speculative freemasonry. to trace the genesis of the movement, which came into activity some 250 years ago (our rituals and ceremonies having been compiled round about the year 1700, is beyond the purpose of my present remarks. it may merely be stated that the movement itself incorporated the slender ritual and the elementary symbolism that, for centuries previously, had been employed in connection with the medieval building guilds, but it gave to them a far fuller meaning and a far wider scope. it has always been the

and superficial side appears to be merely a series of symbolic rites, or whether we allow those symbols to pass into our lives and become realities therein. whatever formalities we may have gone through in connection with our admission into the order, we cannot be said to have been" regularly initiated" into masonry so long as we regard the craft as merely an incident of social life and treat its ceremonies as but rites of an archaic and perfunctory nature. the craft, as i have already suggested, was given out to the world, from more secret sources still, as a great experiment and means of grace, and as a great opportunity for those who cared to avail themselves of what is little known and little taught outside certain sanctuaries of concealment. it was intended to furnish forth an epitome

with masonry which we have long emphasized so strongly, valuable in their own way as they are, are not after all the primary and proper work of the order. the work of the order is to initiate into certain secrets and mysteries, and obviously if the order fails to expound its own secrets and mysteries and so to confer real initiations as distinguished from passing candidates through certain formal ceremonies, it is not fulfilling its original purpose whatever other incidental good it may be doing. now as these facts are the basis upon which this lecture proceeds, let me at the outset make my first point by stating that as the progress in the craft of every brother admitted into its ranks is by gradual, successive stages, in like manner the understanding of the masonic system and doctrine is

cipation in them. this large subject is mirrored in miniature in the craft ceremonial. the east of the lodge is the symbolic centre; the source of all light; the place of the throne of the master of all life. the west, the place of the disappearing sun, is this world of imperfection and darkness from which the divine spiritual light is in large measure withdrawn and only shines by reflection. the ceremonies through which the candidate passes are symbolic of the as a stages of progress that every man--whether a formal member of the craft or not- may mak e by way of self-purification and self-building, until he at length lies dead to his present natural self, and is raised out of a state of imperfection and brought once more into perfect union with the lord of life and glory into whose image

MICHAEL FORD WITCHMOON

r window. this of course by my own acceptance. i understood that i had actually known her once, in order to be waking into her dream. she was within a cold, stone constructed ruin of a building, something of an ancient temple. worn with age and often bitter temperatures, i could feel the vast solar and nocturnal rites which had taken place long before. time frozen traces of solar birth rites, and ceremonies which celebrated strength and joy. these ruins now held the tomb and chamber of my woman who continued to call me. it was her essence, extended astrally, which caused me something like the day side loss of breath. i felt cold yet strong. strength was because of lack of fear. the snow which collected in this forgotten temple only added to the sense of isolation and what desolate kind of

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ets of freemasonry have been lost but rather more to the point is that the old mysteries wereshunned by the hanoverian inventors of the english system (based on a york rite, which retains onlyvague allegories and obscure ritual. there is no alchemical science now taught in these lodges, as wasthe case with the early scottish rite; the emphasis is now on charitable works, coupled with meaning-less ceremonies that leave lodge members quite bewildered as to the true scientific nature of the order.(p. 161)canaanitesnamed after the cursed son of noah, canaan (see p. 162)the canaanites were generally perceived as enemies of the hebrews who emerged from the linefrom shem (p. 162)abrahams familyhis wife sarai is renamed sarah, meaning princess. she is said to be barren but conceives issac any-way

MORALS AND DOGMA

the legislative, which makes the laws; the judiciary, which interprets the laws, applies and enforces them, between man and man, between the state and the citizens. the three invisible faces, are liberty, equality, and fraternity--the threefold soul of the state--its vitality, spirit, and intellect* though masonry neither usurps the place of, nor apes religion, prayer is an essential part of our ceremonies. it is the aspiration of the soul toward the absolute and infinite intelligence, which is the one supreme deity, most feebly and misunderstandingly characterized as an "architect" certain faculties of man are directed toward the unknown--thought, meditation, prayer. the unknown is an ocean, of which conscience is the compass. thought, meditation, prayer, are the great mysterious pointin

ge among the stars, used in the mithraic mysteries, was a ladder reaching from earth to heaven, divided into seven steps or stages, to each of which was a gate, and at the summit an eighth one, that of the fixed stars. the symbol was the same as that of the seven stages of borsippa, the pyramid of vitrified brick, near babylon, built of seven stages, and each of a different color. in the mithraic ceremonies, the candidate went through seven stages of initiation, passing through many fearful trials and of these the high ladder with seven rounds or steps was the symbol. you see the lodge, its details and ornaments, by its lights. you have already heard what these lights, the greater and lesser, are said to be, and how they are spoken of by our brethren of the york rite. the holy bible, squar

obvious or familiar. thus the knowledge now imparted by books and letters, was of old conveyed by symbols; and the priests invented or perpetuated a display of rites and exhibitions, which were not only more attractive to the eye than words, but often more suggestive and more pregnant with meaning to the mind. masonry, successor of the mysteries, still follows the ancient manner of teaching. her ceremonies are like the ancient mystic shows--not the reading of an essay, but the opening of a problem, requiring research, and constituting philosophy the arch-expounder. her symbols are the instruction she gives. the lectures are endeavors, often partial and one-sided, to interpret these symbols. he who would become an accomplished mason must not be content merely to hear, or even to understand

es, which you will find to constitute a great, complete, and harmonious system. if you have been disappointed in the first three degrees _as you have received them, and if it has seemed to you that the performance has not come up to the promise, that the lessons of morality are not new, and the scientific instruction is but rudimentary, and the symbols are imperfectly explained, remember that the ceremonies and lessons of those degrees have been for ages more and more accommodating themselves, by curtailment and sinking into commonplace, to the often limited memory and capacity of the master and instructor, and to the intellect and needs of the pupil and initiate; that they have come to us from an age when symbols were used, not to _reveal_ but to _conceal; when the commonest learning was

rovost and judge [illustration [illustration] viii. intendant of the building. in this degree you have been taught the important lesson, that none are entitled to advance in the ancient and accepted scottish rite, who have not by study and application made themselves familiar with masonic learning and jurisprudence. the degrees of this rite are not for those who are content with the mere work and ceremonies, and do not seek to explore the mines of wisdom that lie buried beneath the surface. you still advance toward the light, toward that star, blazing in the distance, which is an emblem of the divine truth, given by god to the first men, and preserved amid all the vicissitudes of ages in the traditions and teachings of masonry. how far you will advance, depends upon yourself alone. here, a

MOTTA MARCELO THE COMMENTARIES OF AL

ry act soever? yes; i meant it to do so. it is not possible to utter word or do deed without producing the exact effect proper and necessary thereto. thus magick is the art of life itself. magick is the management of all we say and do, so that the effect is to change that part of our environment which dissatisfies us, until it does so no longer. we "remould it nearer to the heart's desire. magick ceremonies proper are merely organized and concentrated attempts to impose our will on certain parts of the cosmos. they are only particular cases of the general law. but all we say and do, however casually, adds up to more, far more, than our most strenuous operations "take care of the pence, and the pounds will take care of themselves" your daily drippings fill a bigger bucket than your geysers

explained in "energized enthusiasm (equinox i, ix) that there are three gods whose function is to bring the soul to the realization of its own glory: dionysus, aphrodite, apollo; wine, woman, and song. the ancients, both in the highest civilizations, as in greece and egypt, and in the most primitive savagery, as among the buriats and the papuans, were well aware of this, and made their religious ceremonies 'orgia, works 'christian' foulness, failing to understand what was happening, degraded the word 'orgies' to mean debauches. it is the old story of the fox who lost his tail. if you cannot do anything, call it impossible; or, if it is evidently absurd that it should be impossible, call it wicked! it is critics who deny poetry, people without capacity for ecstasy and will who call mystici

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

fleetest of foot received in token of her victory an olive-wreath and a piece of the flesh of the sacrifices. these races, like the olympic games, were celebrated at intervals of four years, and were called hera. a beautiful robe, woven by sixteen women chosen from the sixteen cities of elis, was always offered to hera on these [42]occasions, and choral songs and sacred dances formed part of the ceremonies. hera is usually represented seated on a throne, holding a pomegranate in one hand and a sceptre surmounted by a cuckoo in the other. she appears as a calm, dignified matron of majestic beauty, robed in a tunic and mantle, her forehead is broad and intellectual, her eyes large and fully opened, and her arms dazzlingly white and finely moulded. the finest statue of this divinity was that

l, but that her fatal curiosity had rendered this impossible, adding, however, that the child, having slept in her arms, and been nursed on her lap, should ever command the respect and esteem of mankind. she then desired that a temple and altar should be erected to her on a neighbouring hill by the people of eleusis, promising that she herself would direct them how to perform the sacred rites and ceremonies, which should be observed in her honour. with these words she took her departure never to return. obedient to her commands, celeus called together a meeting of his people, and built the temple on the spot which the goddess had indicated. it was soon completed, and demeter took up her abode in it, but her heart was still sad for the loss of her daughter, and the whole world felt the infl

a torch and a sword. her feet and hair are formed of snakes, and her passage is accompanied by voices of thunder, weird shrieks and yells, and the deep baying and howling of dogs. her favour was propitiated by offerings and sacrifices, principally consisting of black lambs. her festivals were celebrated at night, by torchlight, when these animals were offered to her, accompanied by many peculiar ceremonies. these ceremonies were carried out with the minutest attention to details, as it was believed that the omission of the slightest particular would afford to her ministers, the evil spirits of the lower world, who hovered round the worshippers, an opportunity for entering among them, and exerting their baneful influence. at the end of every month food was placed wherever two roads met, in

ht were of the highest moral character is universally admitted "the souls of those who participated in them were filled with the sweetest hopes both as to this and the future world" and it was a common saying among the athenians "in the mysteries no one is sad" the initiation into these solemn rites (which was originally the exclusive privilege of the athenians) was accompanied with awe-inspiring ceremonies; and secrecy was so strictly enjoined that its violation was punished by death. at the conclusion of the initiation great rejoicings took place, chariot-races, wrestling matches &c, were held, and solemn sacrifices offered. the initiation into the lesser mysteries served as a preparation for the greater. thesmophoria. page 228 the thesmophoria was another festival held in honour of deme

titutions resulting from the spread of agriculture. this festival was celebrated exclusively by women. dionysia. a joyous spring festival was held in honour of dionysus, in the month of march, and lasted several days [198] this festival, which was called the greater dionysia, was celebrated with particular splendour at athens, when strangers flocked from all parts of the world to take part in the ceremonies. the city was gaily decorated, the houses were garlanded with ivy-leaves, crowds perambulated the streets, everything wore its holiday garb, and wine was freely indulged in. page 229 in the processions which took place during these festivities, the statue of dionysus was carried, and men and women, crowned with ivy and bearing the thyrsus, were dressed in every description of grotesque

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

n transferred to his service, laden with treasures, and with the ashes of the sage in a costly urn, the french officer returns to his native country. he makes his abode in provence, spending his days in experiments with the black pullet. such is the legend of the black pullet, a handbook of magic written in egypt in 1740, and how one may acquire riches through the application of magical rites and ceremonies. the magic of herbs herbs have always been a staple item in the witch s world of chants, spells and rituals. they have a long wiccan tradition, being used for all kinds of weird and wonderful purposes. the historical record shows that they were part of the wiccan tradition amongst the ancient egyptians, celts, druids, romans and greeks. herbs can be obtained in one of two ways. from the

t is the spell that draws out your power and sends it on its way. when it comes to spellcasting, there's always a chance of first time success if the desire is strong, though it usually does take time and practice to achieve results. the thing that makes most spells work is the emotion you invest in them. chapter 4 sex magic today modern day witches make loud noises about how straight-laced there ceremonies are, but witches from all times and all places have always recognized the enormous level of magical power contained in the sex act. the idea behind the wide and traditional uses of sex in witchcraft is that at the moment of sexual climax you release a power that can be tapped for magical ends. the practice of sex magic is widespread. generally, something along these lines: the flickerin

ves. covens hold great feasts on certain nights each year. special nights on which white witches gather to celebrate their devotion to the moon goddess diana, and the goat-footed god of fertility, pan, indulging in drink, laughter, love, and song. the more interesting covens indulge in an orgy of wickedness where all the instincts are given free reign. there are various forms of secret initiation ceremonies depending on the type of coven one seeks to join. the initiate is led naked to the center of the circle with her hands tied behind her back, and blindfolded. at the center of the circle she repeats a solemn vow, then she is presented to each member of the coven who greet her with a kiss. contrary to popular belief not all witches belong to covens. many work alone and with just as good r

h these forces. gnomes are the elemental spirits of the earth, and a simple spell to help you to enlist their aid in your affairs. the easiest way to remember all the practical expressions of your magical workings is to keep a small notebook in which you write your occult experiences. you call this notebook your personal grimoire. modern day witches make loud noises about how straight-laced there ceremonies are, but witches from all times and all places have always recognized the enormous level of magical power contained in the sex act. sex magic rituals and ceremonies are still secretly practiced today. sexual offerings are made to the dark spirits attracted to the ceremonies. the demon of lust is summoned on the night of the new moon. the occult seduction spell is best worked on the nigh

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

tion in teos was assigned to them as a residence by the kings of pergama around 300 b.c. they had a specific initiation as well as words and signs by which they recognized one another and were divided into separate communities called synods, colleges, or societies. each of these communities was under the direction of a teacher and chairmen or supervisors who were elected annually. in their secret ceremonies the dionysians made symbolic use of the tools of their trade. at certain times they threw banquets during which the most skilled workers were awarded prizes. the richer members gave help and assistance to the indigent and the sick. in greece the dionysians were organized in the same way, and solon's legislation gave them some special privileges.4 it is important to note that banquets ha

ofessional secrets. it is generally thought that it was for reasons of this nature that early christianity readily adopted pagan rituals, symbols, and even gods, whom it made into legendary saints. by giving these deities souls, they assured the perpetuation of the values the gods symbolically represented* baronius, annates (xxxvi "it was permissible for the holy church to appropriate rituals and ceremonies used by the pagans in their idolatrous worship because it regenerated them with its consecration" saint gregory did not wish to see these customs suppressed "purify the temples" he wrote to his missionaries "but do not destroy them, for so long as the nation witnesses the survival of its former places of prayer, it will use the ancient corporations: colleges of builders in rome 15 the c

ck to ancient assyria."31 the templar master builders and workers had to have been in contact with their assassin colleagues, who were also great builders. these assassins, we are told by guillaume de tyr, possessed notably ten fortified castles in the province of tyre.32 going beyond simple architectural instruction, the influence of the ismailians and the assassins also left its mark on templar ceremonies as well as on many of their customs "ismailism clearly seems to have been the practical model that the templars adopted almost immediately after the formation of the order, with respect to its hierarchy and the obedience to a grand master and commanders on whom the order firmly established its discipline."33 this hierarchy in fact was derived from the pythagorians and the egyptian myste

emplars can be credited with the transformation of the hansa, home to the hanseatic league of paris, into a municipality under saint louis, with freedoms and an administration that it helped to develop further.9 in support of this theory, we can note that the seat of municipal government was originally located within the templar censive district. the religious seat of the order, where the worship ceremonies of the brotherhood were performed, was the sainte madeleine church on the rue de la juiverie, in the cite. this street, which was originally part of the censive and justice district of the saint eloi priory and the order of saint eloi, had passed into templar possession following the agreement reached by the two orders in 1175. as for the church, it was a former synagogue that had been

pot of nuts and oublies* on the wall as a sign of [these are thin, wafflelike pastries that have been rolled on a cylinder. trans] mason corporations in france 151 emancipation. they then entered the house, where a place had been reserved for them at hearth and table. a group meal was served to which all masters contributed one denier, even if they were not attending. it is probable that similar ceremonies took place in other trades, although etienne boileau's book remains mute on this subject. in addition, while this is what could be seen from the outside regarding initiation, it is likely that esoteric rites were also included but were not revealed in public, falling instead under the heading of trade secrets. the practice of these rites eventually alarmed both civil authorities and the

NECRONOMICON ALAZIF

h from cock-crow till sunset. all this being accomplished the incense shall be ready for use and possessed of such vertue that he that useth it with knowledge shall have power to call forth and command the infernal legions. nota: when employed in ye ultimate rites the incense may be rendered more efficacious by the addition of one part powdered mummy-egypticus. employ the perfume of zkauba in all ceremonies of ye ancient lore casting ye essences upon live coals of yew or oak. and when ye spirits drawn near, the vaporous smoke shall enchant and fascinate them, binding their powers to thy will. editor's note: in the published edition a series of planetary glyphs and sigils are shown in reference to the above formula. these have been omitted as they are not illustrated in the original manuscr

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ers impossible to catch. but anansi, with his wife s help, traps them all, adding his own mother for good measure! the sky god is so impressed that he gives anansi his stories with his blessing. since then, they have been called spider-stories. anansi or nancy stories are now commonly told in the west indies as well as ghana. this headpiece belonged to the yoruba people in nigeria and was used in ceremonies to impersonate the trickster hare. hare s ears hare orb-web spider the cosmic serpent 88 the cosmic serpent t he fon people of africa tell how the cosmic serpent, aida-hwedo, was brought into being at the beginning of time by the creator, an androgynous god with two faces: mawu the female moon and lisa, the male sun. aido-hwedo helped with the creation by carrying the creator in his mou

of a ravine, he called on talking god, grandfather of the gods, and god of the dawn and the eastern sky, to rescue him. so talking god appeared through the lodge smokehole as a flash of lightning, and they escaped. on his way home, the young man met many animals and people, including the holy people, who made him as beautiful as they were and taught him the shamanistic secrets of the mountainway ceremonies. the sandpainting here is part of these ceremonials and relates to the young man s night in a cave with four bears. the bears unrolled this picture for him on a sheet of cloud. it shows the holy people of cultivated plants. when reared-within-the-mountain first saw the bears, they were lying by a fire in the same positions as the holy people in the picture. eventually reared-within-the

ing out a rainbow, which led reared-within-the- mountain to the bear cave. this represents rainbow woman, goddess of the rainbow. navajo sand paint ing this painting is a representation of the painting that reared-within-the-mountain saw in the bears home. sand paintings such as this are sacred. their navajo name means place where the gods come and go. mountainway is one of many navajo chantways, ceremonies that express myths through song, prayer, dance, ritual, and sand-painting, usually for healing purposes. the painting is created and destroyed as part of the ritual and the sand transferred to the body of the person who is being sung over. the sand painting here is one of the first to be recorded in a fixed medium, with the approval of the singer; some argue that to make a permanent rec

as a sea creature like a rainbow snake. but he never came back to land. wives when lumaluma emerged from the sea, he stole two wives while the men were out fishing. these wives traveled with him and shared in his death; their skeletons lie next to his. like lumaluma, they continued to teach the religious rituals as they were speared to death and were responsible for teaching the women s religious ceremonies. log coffin this log coffin depicts a water python on one side and a goanna on the other (hidden from view. above it is a long tom fish also carved by yiridja clan members. these traditional designs are also used in body painting, ground sculptures, and bark paintings. moieties in arnhem land, everything in the universe is cla ssified as belonging to either the dua or yiridja moieties

moieties (see below, right) are shown embarking in their canoes; on the left, they kill lumaluma; his skeleton and those of two wives are shown bottom left. various sacred objects are depicted to the right of the skeletons. sacred objects when lumaluma died, the men gathered up his clapping sticks and ritual basket and other sacred objects that were released from his body to be used in religious ceremonies. this sacred rangga emblem is carved by dua clan members to represent a yam. also shown are a stone ax, a yiridja dilly bag (with handle, a dua dilly bag (without handle, and between the dilly bags, a bondok, or spear-thrower. dilly bag dilly bags are baskets made of woven treefiber and are used to carry sacred objects. the contents of the bag are secret, but the bag itself is worn open

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

d costumer, and who was aptly styled the stormy petrol of high-grade masonry, received the work in b i g b, or prior to that date, is not recorded by the rite s proponents. he was at this time also a member of the ancient accepted scottish rite, northern masonic jurisdiction, in which he held the d c x. he was then advanced to the d d x in b i f j, and on june c e, b i g a, became grand master of ceremonies of the supreme council. he was expelled by the supreme council on december b e, b i g f, for gross un- masonic conduct.1. seymour went to france in the summer of b i g c. let us tell of his reception there in his own words: i arrived in paris in july b i g c, where i was cordially received by grand hierophant,marconis de negre, and was by him introduced to the leading masons of france

sonic only those organizations or bodies which it shall declare so to be or with which it is in masonic affiliation.any mason under the jurisdiction of this grand lodge who shall hereafter take or receive, confer or be present at, or assist in the conferring of any degree, grade or order, in or under the authority of any organization or body claiming to be masonic, or which uses or employs in its ceremonies, either directly or indirectly, or by reference to or otherwise, any part of the esoteric work, signs or symbols of the three degrees of ancient craft masonry, and which is not declared to be recognized as such masonic organization or body by this grand lodge, is guilty of a masonic offence. the section following the above lists the same bodies as previously referred to as duly recogniz

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

pproach to a vast subject with almost infinite ramifications. once this counsel has been well heeded, and closely adhered to, then the student could start dealing with the simplest elements of ritual and ceremonial procedures. an attempt to handle the complex initiatory rituals of the grades without proper preparation and guidance, can only end in failure. much the same is true of the complicated ceremonies described in the third volume. leave them severely alone until you have studied them sufficiently to know what you are doing. this may take considerable time. start off first with what is known as the lesser banishing ritual of the pentagram (p. 106, volume i. this is a simple procedure. follow the written instructions to the letter-literally, and then the ritual itself will present no

elemental initiations. naturally, this involves a great deal of effort and time, and should be extended over many weeks or months. hurrying through it in order to get to the next grade will only defeat your own purpose, and you will derive next to nothing from what you do. again and again, it has to be stated-make haste slowly! don't hurry. some of the speeches made by various officers during the ceremonies are magnificent and are well worth memorizing. the adoration that is a constant through all the rituals and which is of gnostic origin is certainly one of these: holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and the mighty one. lord of the light and the darkness. another lovely passage which deserves a place in all of one's priv

y phase of the work. he is still unknownhe, or a line of continental rosicrucian adepts, or. we do not know! volume 111 (of the first edition) contains the 2-2 document, which the student will recognize as being a finely structured analysis of the neophyte ritual, breaking it down into several movements and sections. this then serves as the basis for the construction of several elaborate types of ceremonies. these will be altogether without meaning until and unless the students have thoroughly studied the neophyte ritual. nor will it convey much if he has neglected to master the basic principles of the qabalah, particularly the dynamics involved in tetragrammaton, the four-lettered nameand how, by the descent of the divine fire, it becomes converted into the pentagrammaton. with a display

the continental adepts were domiciled. some, but by no means all, suggested therefore that in england open temple work might be inaugurated. and dr. felkin here adds, though without the least word of explanation as to what machinery was set in motion towards the attainment of that end "and so it was. it came about then that temples arose in london, bradford, weston-super- mare, and edinburgh. the ceremonies we have were elaborated from cipher manuscripts, and all went well for a time" since the history of the hermetic order of the golden dawn subsequent to this period has already been narrated elsewhere there is little need to repeat it. those who may be interested in a detailed meticulous history of the rosicrucian claim as it has existed in europe during the past three hundred years are

estion mark against the validity of their attainment. he that is exalted is humble. and to have tasted that which is conveyed by the adeptus minor grade is so lofty an experience that few in their right minds, unless they were extremely saintlike in character, would consider themselves as having passed officially to a higher spiritual state. before proceeding to an analysis of the grades, and the ceremonies which were supposed to confer them, it has been thought advisable to consider the nature of initiation itself, which was the avowed function and purpose of the order. what exactly is initiation? those of us who <31> have read some of the neo-occult and pseudo-theosophical literature will also have heard the word initiation just too often to feel wholly at ease. lesser initiations and gr

RELIGIOUS TENANTS OF THE YEZIDI

he goetia) trans. s.l.mcgregor mathers, ed by aleister crowl.m during our stay at mosul in 1842-44, we made several excursions among the yezeedees, visiting all their principal villages in the neighbourhood, and holding frequent intercourse with the beads of their community. in 1850 we resided for two months at ba-sheaka, where we had an opportunity of witnessing many of their religious rites and ceremonies, and of gleaning a mass of information respecting them which i shall now proceed to lay before my readers. the family name of the tribe is d seni (pl. duasen) by which title they are frequently spoken of both by christians and mohammedans. they themselves also use the term, but can give no other account of its origin than that it is the ancient appellation of their race, which according

frequent the mohammedan baths of the country has, i have no doubt, some connexion with this superstition. for the same reason they consider fish moob rak, i.e. blessed, the term which they apply to every thing sacred, and which reminds one of the aghiasmata of the greeks. i have been informed that only a few of the lowest classes among them ever eat any produce of the waters. the above rites and ceremonies form the sum of the religious worship offered up by the yezeedees to the good deity. they have no forms of prayer, and it is shocking to any christian mind to bear them allow with the utmost indifference that they never pray. i have frequently urged upon them the duty of acknowledging their dependence on god on the ground of common gratitude, natural instinct, and what they admit to be

it was served, as also with the general neatness of the people. after we had tasted of the different dishes, the place was again swept, an old yezeedee near observing the meanwhile that 'cleanliness is next to heaven' a number of kaww ls sat smoking in the court-yard waiting the coming of sheikh n sir, their religious head, who had just reached the village and was expected to conduct their sacred ceremonies the same night. we made many inquiries respecting the object of these festivities, but the yezeedees were by no means communicative: all they informed us was that on the present occasion they celebrated the nuptials of sheikh mohammed, whom they believe to be married once every year "on reaching home we received a visit from sheikh n sir, who wits accompanied by a younger brother of hus

erwards that the colour objected to was blue, especially dark blue; fr. 1 and that the prohibited vegetables were lettuce and cabbage. a new levy of soldiers was about to take place, which seemed to cast a gloom over sheikh n sir and the yezeedees generally "on leaving the chief told us that he should spend the night with the kaww ls in the shrine of sheikh mohammed, where the principal religious ceremonies were to be performed. what those were we could not learn, but were told that they danced to the music of the tambourines and flutes. this evening none of the cattle were milked, but all the cows, sheep, and goats with their young were turned out into the fields, and permitted to feast themselves at their pleasure "april 19th--this morning the sound of fife and drum at dawn of day announ

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

i am the transgressor of the void eternal azal- abad in whom all is opposition. i am the bridge across the abyss that hath but a single edge. my way is lighting- bright and swift. these words are but the echo that marketh mine absence. silence- the birth-cry to herald the presence: of otherness entire made fleircan make the following observations. they arestrikingly different from the golden dawn ceremonies for the equivalent grades. clearly whoeverwrote the golden dawn cipher manuscripts was not deriving them on the sria.the ceremonies tell a four part story concerning a member of the original order, frater gualdi. hardat work trying to find the elixir vitae, he rang the ceremonial bell in the middle of the night 226 whichannounced his success. however, when the other brethren reached him

st await further revelation ofscience. yet in the "scheme of suns" we know that many equal and may surpass our sun inmagnitude and splendour, and that many star-cloudlets are of themselves "schemes of suns, andthe sun-stars are incandescent orbs like unto our sun.chief adept gives, all rise and form a circle about the c.adept, cond. of n. and candidate,arms crossed.before our further purposes and ceremonies can be revealed to you, we must again pledge you to ourbrotherhood. to this end you will now raise your right arm with the forefinger pointing towardheaven, and listen to your pledge of honour.pledge of secrecydo you promise and declare in the presence of these rosicrucian brethren, upon your word ofhonour as a man, calling upon the ruler of the sun, moon and stars as witness of the san

osicrucians, which you already know, or may by any process whatsoever becomepossessed of, unless it be to a brother of this grade of philosophus and not unto him, until after duerituals of the societas rosicrucianis in angliaphilosophus42 trial, strict examination or sure information by you had that he is constitutionally entitled to thesame; or by the sanction of the ordinances in presenting the ceremonies, or giving instruction toinitiates lawfully entitled to the same.practicus:to all of these i pledge my sacred honour.cond. of n. removes the green veil and moon from the head.chief adept:now look around you. those whose eyes are directed toward you, are your brethren; ready todischarge all the offices of that intimate relation, they now bid you welcome to their number andfellowship; to

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

darkness and strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception by all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy seems to have been the nurse or god-mother of all intellectual forces, the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests a

is not closed! thy sense is obtuse, thy heart is dead! arise! bathe, o adept of science, thy breast, still enveloped by an earthly veil, in the splendours of the dawning day (faust, part i. sc. i) on 24 july in the year 1854, the author of this book, eliphas levi, made an 28 the doctrine of transcendental magic experiment of evocation with the pentagram, after due preparation according to all the ceremonies indicated in the thirteenth chapter of the ritual. the success of this experiment, details of which, as regards its principles, will be found in the corresponding chapter of the present doctrinal part, establishes a new pathological fact, which men of true science will admit without difficulty. the experience, repeated even to a third time, gave results truly extraordinary, but positive

solute tranquillity on mind and heart; we must have quitted the world of passions and be assured of perseverance in the spontaneous operations of an inflexible will. we must reiterate frequently the acts of this will, for, as we shall see in the introduction to the ritual, it is by acts only that confidence is assured to the will, as the power and perpetuity of religions depend on their rites and ceremonies. there are intoxicating substances, which, by increasing nervous sensibility, exalt the power and consequently the allurements of astral representations; by the same means, but pursuing a contrary course, spirits may be terrified and disturbed. these substances, of themselves magnetic and magnetized further by operators, are what people term philtres and enchanted potions. but we shall

elebrated for their occult power and their unpopularity, is established upon the plan and follows the conditions of the most potent magical chains. herein is the secret of their force, which they attribute solely to the grace or will of god, a vulgar and easy solution for every mystery of power in influence or attraction. in the ritual it will be our task to estimate the sequence of truly magical ceremonies and evocations which constitute the great work of vocation 54 the doctrine of transcendental magic under the name of the exercises of st. ignatius. all enthusiasm propagated in a society by a scheme of intercourse and fixed practices in common produces a magnetic current, and is maintained or increased by the current. the action of the current is to transport and often to exalt beyond m

these phenomena, which would not have been less wonderful had they been only the product of my imagination, so real did they seem. for the rest, i may state that i was in no sense frightened, and during their occurrence i was engaged upon something quite foreign to the occult sciences. by the repetition of similar phenomena i was led to attempt an experience of evocation, assisted by the magical ceremonies of the ancients, when i obtained truly astounding results which will be set forth in the thirteenth chapter of this work. 58 xii s l the great work discite crux the great work is, before all things, the creation of man by himself, that is to say, the full and entire conquest of his faculties and his future; it is especially the perfect emancipation of his will, assuring him universal do

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

e dragon's blood or menstruum of the earth. blood or salt corresponds by opposition with the father, azotic or mercurial water with the word or logos, and the ether with the holy spirit. but the things of transcendent symbolism can only be understood rightly by the true children of science. the threefold repetition of names with varied intonations were united to triangular combinations in magical ceremonies. the magic wand was frequently surmounted with a small magnetized fork, which paracelsus replaced by the trident represented below. 26 the ritual of transcendental magic this trident is a pantacle expressing the synthesis of the triad in the monad, thus completing the sacred tetrad. he ascribed to this figure all the virtues which kabalistic hebrews attribute to the name of jehovah and

lambskin the symbol of integrity and light. the marble should be virgin, that is, should never have been used for another purpose; the lambskin should be prepared under the auspices of the sun. the lamb must have been slain at paschal time with a new knife, and the skin must be salted with salt consecrated by magical operations. the omission of even one of these difficult and apparently arbitrary ceremonies makes void the entire success of the great works of science. the pentagram is consecrated with the four elements; the magical figure is breathed on five times; it is sprinkled with holy water; it is dried by the smoke of five perfumes, namely, incense, myrrh, aloes, sulphur and camphor, to which a little white resin and ambergris may be added. the five breathings are accompanied by the

agram. we have said that signs are the active voice of the word of will. now, the word of will must be given in its completeness, so that it may be transformed into action; and a single negligence, representing an idle speech or a doubt, falsifies and paralyses the whole process, turning back upon the operator all the forces thus expended in vain. we must therefore abstain absolutely from magical ceremonies or scrupulously and exactly fulfil them all. the pentagram, engraved in luminous lines upon glass by the electrical machine, exercises also a great influence upon spirits and terrifies phantoms. the old magicians traced the sign of the pentagram upon their doorsteps, to prevent evil spirits from entering and good spirits from departing. this constraint followed from the direction of the

eep or to see, and he will obey despite himself. should he resist, a fixed glance must be directed towards him, one thumb placed between his eyes and the other on his breast, so touching him lightly with a single and swift contact; the breath must be slowly drawn in and again breathed gently and warmly forth, repeating in a low voice, gsleep! h or gsee! h 42 chapter vii the septenary of talismans ceremonies, vestments, perfumes, characters and figures being, as we have stated, necessary to apply imagination to the education of the will, the success of magical works depends upon the faithful observation of all the rites, which are in no sense fantastic or arbitrary. they have been transmitted to us by antiquity and obtain permanently by the essential laws of analogical realization and of th

the book so notorious and decried formerly under the name of little albert belongs mainly to the latter category: some talismanic figures, and some calculations borrowed from paracelsus, are its only serious parts. in any matter of realization and ritual, paracelsus is an imposing magical authority. no one has accomplished works greater than his, and for that very reason he conceals the virtue of ceremonies and merely teaches in his occult philosophy the existence of that magnetic agent which is omnipotence of will; he sums also the whole science of characters in two signs, the macrocosmic and microcosmic stars. it was sufficient for the adepts, and it was important not to initiate the vulgar. paracelsus therefore did not teach the ritual, but he practised, and his practice was a sequence

ROBERT KIRK WALKER BETWEEN WORLDS

h the subterranean people and the seers who perceive them retain fragments of ancient religious and philosophical tradition, often at variance with the religious and scientific viewpoints of the day. introduction 13 9. there are spiritual or psychic healers in the human world who work through methods laid down by tradition, often using corrupted prayers and incantations to accompany their healing ceremonies. these are of a different category to the seers, and do not seem to receive aid from the subterranean or underworld the aim of the commentary although the secret commonwealth is only a short book, making a detailed and properly cross-referred commentary upon kirk's thesis would be a monumental task, fit to occupy the work of a polymath scholar, or perhaps a number of scholars from varie

by function in the absence of direct description or visual imagery. the thorn tree is one of the triad of oak, ash, and thorn, the three sacred trees of oral tradition, to which other trees may be added from ancient lore. this triad, however, is of considerable importance in connection to the three underworld trees. thorn is the tree at the gate between the worlds, with its associations with may ceremonies, ill luck if picked at the wrong time, combined beauty of blossom and pain of thorn. hawthorn, incidentally, is also a fruit bearing tree, and at one time the fruit was eaten and preserved. like the rose, it carries blossom, thorns and fruit (rosehips, showing in nature the three stages of transformation: promise, pain and fulfillment. in the ballad of tam lin, fair janet summons tam fr

RUBY TABLET OF SET

y of the principal sacred institutions in divers other parts of syria, not undergoing these things out of superstition, as may be imagined; but out of love to knowledg, and a fear, lest any thing worthy to be known, which was preserved amongst them, in the miracles or mysteries of the gods, might escape him. withal, not being ignorant, that the rites of those places were deduced from the egyptian ceremonies, by means whereof he hoped to participate of the more sublime and divine mysteries in egypt, which he pursued with admiration, as his master thales had advised him. the sphinx: two rather intriguing points. first that mesopotamian initiatory priesthoods were thought to be corruptions or derivations of their egyptian counterparts, and secondly that pythagoras undertook his quest on the a

e universe is far too impersonal to care about the happiness or misery of flesh and blood creatures."13 thus the christian concept of a personal god was rejected, as was moral absolutism and the belief that god was the well-spring of morality. in the beginning, satan was conceived of as a metaphor for hedonistic self-indulgence, freespiritedness, and freedom of thought and action; and rituals and ceremonies performed in his name were seen as psychodramas aimed, by and large, at ridding the individual of irrational guilt fostered by his upbringing in the oppressive milieu of christianity. 14 however, as time progressed, the satanic philosophy was to take two quite distinctive directions: the first being a form of psychodramatic atheism in which satan was seen as merely an allegory for the c

lyrics, symbolism, and influence of rock and roll, heavy metal, and black metal music. teenage "stoner" gangs, their symbols, and their vandalism. teenage suicide by adolescents dabbling in the occult. crimes committed by self-styled satanic practitioners, including grave and church desecrations and robberies, animal mutilations, and even murders. ritualistic abuse of children as part of bizarre ceremonies and human sacrifices. organized, traditional, or multigenerational satanic groups involved in organized conspiracies, such as taking over day care centers, infiltrating police departments, and trafficking in human sacrifice victims. the "big conspiracy" theory, which implies that satanists are responsible for such things as adolph hitler, world war ii, abortion, illegal drugs, pornograp

enemies, and intimidate co-conspirators. the leaders of a group may want to play upon the beliefs and superstitions of those around them and try to convince accomplices and enemies that they, the leaders, have special or "supernatural" powers. the important point for the criminal investigator is to realize that most ritualistic criminal behavior is not motivated simply by satanic or any religious ceremonies. at some conferences, presenters have attempted to make an issue of distinguishing between "ritual "ritualized, and "ritualistic" abuse of children. these subtle distinctions, however, seem to be of no significant value to the criminal investigator. what is "ritual" child abuse? i cannot define "ritual child abuse" precisely and prefer not to use the term. i am frequently forced to use

for investigative understanding. most people today use the term to refer to abuse of children that is part of some evil spiritual belief system, which almost by definition must be satanic. dr. lawrence pazder, coauthor of michelle remembers, defines "ritualized abuse of children" as "repeated physical, emotional, mental, and spiritual assaults combined with a systematic use of symbols and secret ceremonies designed to turn a child against itself, family, society, and god (presentation, richmond, va, may 7,1987. he also states that "the sexual assault has ritualistic meaning and is not for sexual gratification" this definition may have value for academics, sociologists, and therapists, but it creates potential problems for law enforcement. certain acts engaged in with children (i.e. kissin

SATANGEL

on, commanding sixty or seventy legions of demons. archdemon of netzach (waite. king commanding 66 legions. speaks hoarsely. gives the power of invisibility (goetia. the title of baal is syrian and means god or lord. baal-berith (syrian. patron devil of disobedience, who tempts humans into blasphemy, quarrels, contention, and murder. ex-prince of cherubim, now grand pontiff and master of infernal ceremonies, chief secretary of hell, minister of foreign affairs, and infernal archivist. his name appears as a counter-signatory in the infernal pacts. baal-chanan, baal-hanan archdemon corresponding to netzach (waite. balam (goetia, 51st spirit. once of the order of dominations, now a demonic king ruling 40 legions, with the heads of a man, a bull, and a ram, with the tail of a serpent. rides a

f the world. said to be very faithful. the name itself, however, is probably corrupted from orabous, the serpent swallowing its tail, a sacred sign of the gnostics. paimon (goetia, 9th spirit. formerly of the angelic order of dominations. appears as a man with a glorious crown, or as a female devil wearing a crown and riding a camel, who supplants the thoughts of mortals with her own. mistress of ceremonies in hell, ruling over 25 demonic legions. demon king/queen of fire. possibly related to the tamil pey, who were necrophagian demons and goblins. phenex, pheynix, phoenix (goetia, 37th spirit. marquis commanding 20 legions. appears as a phoenix with the voice of a child. speaks of all sciences, and writes poetry. told solomon he hoped to return to the 7th throne. phosphoros (greek, the mo

khuit, myself made perfect, who no man has seen at any time thou art ia besz, the truth in matter thou art the truth in motion thou hast distinguished between the just and the unjust thou didst make the female and the male thou didst produce the seeds and the fruit thou didst form men to love one another, and to hate one another i am [n, thy servant, unto whom thou didst commit thy mysteries, the ceremonies of albion thou didst produce the moist and the dry and that which nourisheth all created life hear thou me, for i am the angel of lucifer; this is thy true name handed down to the initiates of albion. east: air hear me ar thiao rheibet a-thele-ber-set a bel-atha abeu ebeu phi-theta-soe ib thiao hear me, and make all spirits subject unto me so that every spirit of the firmament and of th

lood in a small vessel over which thou shalt say- almaighty adonai, arathron, ashai, elohim, elohi, elion, asher, eheieh, shaddai, o god the lord, immaculate, immutable, emanuel, messiach, yod, he, vau, he, be my aid, so that this blood may have power and efficacy in all wherein i shall wish, and in all that i shall demand. perfume it and keep it for use. when it is necessary, with all the proper ceremonies, to make sacrifices of fire, they should be made of wood which hath some quality referring especially unto the spirits invoked; as juniper of pine unto the spirits of saturn; box, or oak, unto those of jupiter; cornel, or cedar, unto those of mars, laurel unto those of the sun; myrtle unto those of venus; hazel unto those of mercury; and willow unto those of the moon. but when we make s

SATANIC BIBLE

fteenth key the sixteenth key the seventeenth key the eighteenth key the nineteenth key introduction burton h. wolfe on a winter's evening in 1967, i drove crosstown in san fransisco to hear anton szandor lavey lecture at an open meeting of the sexual freedom league. i was attracted by newspaper articles describing him as "the black pope" of a satanic church in which baptism, wedding, and funeral ceremonies were dedicated to the devil. i was a free-lance magazine writer, and i felt there might be a story in lavey and his contemporary pagans; for the devil has always made "good copy, as they say on the city desk. it was not the practice of the black arts itself that i considered to be the story, because that is nothing new in the world. there were devil-worshipping sects and voodoo cults be

, 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 ceremonies conducted by groups such as the knights templar in fourteenth-century france, the hell-fire club and the golden dawn in eighteenth- and nineteenth-century england. the intent of some of these secret orders was to blaspheme, lampoon the christian church, and address themselves to the devil as an anthropomorphic deity that represented the reverse of god. in lavey's view, the devil was not

psychodramas, in lieu of christianity's self-debasing services, thereby exorcising repressions and inhibitations fostered by white-light religions. there was a revolution in the christian church itself against orthodox rites and traditions. it had become popular to declare that "god is dead. so, the alternative rites that lavey worked out, while still maintaining some of the trappings of ancient ceremonies, were changed from a negative mockery to positive forms of celebrations and purges: satanic weddings consecrating the joys of the flesh, funerals devoid of sanctimonious platitudes, lust rituals to help individuals attain their sex desires, destruction rituals to enable members of the satanic church to triumph over enemies. on special occasions such as baptisms, weddings, and funerals i

ay gluttony; and everyone knows that lots more than bible reading goes on in the bushes. the fund-raising adjunct to many church bazaars is commonly known as a carnival, which used to mean the celebration of the flesh; now a carnival is okay because the money goes to the church so that it can preach against the temptations of the devil! it will be said that these things are only pagan devices and ceremonies- that the christians borrowed them. true, but the pagans revelled in the delights of the flesh, and were condemned by the very same people who celebrate their rituals, but call them by different names. priests and ministers are in the front lines of peace demonstrations, and lying on railroad tracks in front of trains carrying war materials, with as much dedication as their brothers of

istianity. white magic is supposedly utilized only for good or unselfish purposes, and black magic, we are told, is used only for selfish or "evil" reasons. satanism draws no such dividing line. magic is magic, be it used to help or hinder. the satanist, being the magician, should have the ability to decide what is just, and then apply the powers of magic to attain his goals. during white magical ceremonies, the practitioners stand within a pentagram to protect themselves from the "evil" forces which they call upon for help. to the satanist, it seems a bit two-faced to call on these forces for help, while at the same time protecting yourself from the very powers you have asked for assistance. the satanist realizes that only by putting himself in league with these forces can be fully and un

SATANIC RITUALS

blasphemy of heretical thought. modern satanism realizes man's need for an "other side" and has realistically accepted that polarity-at least within the confines of a ritual chamber. thus a satanic chamber can serve -depending upon the degree of embellishment and the extent of the acts within-as a meditation chamber for the entertainment of unspoken thoughts, or a veritable palace of perversity. ceremonies such as the german wahsinn der logisch actually weld the concepts of satanism and the manifestations of insanity into a total assumption of the role of needed social adversary. this phenomenon has been eloquently defined by* inaccurate assumption; the traditional messe noir employs a parody of matthew 6:9 rather than a word-order inversion. psychiatrist thomas s. szasz in the manufactur

at author's bold work, a razor for a goat; and henry t. f. rhodes' comprehensive study, the satanic mass. approximately half of the rites contained in this volume can be performed by four or less persons, thereby eliminating problems or failures which can arise if quantity takes precedence over quality in the selection of dramatis personae. where group solidarity and singleness of purpose exists, ceremonies such as das tierdrama, homage to tchort and the call to cthulhu, can be celebrated effectively by a larger number of participants. for the most part, the rites should be begun and ended with the procedures standard to satanic liturgy. these are presented in detail in the satanic bible, and are indicated wherever the term standard sequence, or customary manner (or die equivalent, appears

tuals than a group with both heterosexual and homosexual participants. the reason is that each person in an aflhomophile group is usually more aware of the individual active/passive propensities of his associates, and this ensures accurate role casting. it must be stressed that both male and female principles must be present, even if the same sex portrays both. with few exceptions the rituals and ceremonies in this book have been written to meet existing conditions and requirements. because a workable format depends on fairly recent standards of language, readily-understandable rubrics and emotion- producing litany cannot be set down without a certain degree of "satanic license" there are virtually no satanic rites over one hundred years old that elicit sufficient emotional response from t

al transmission, the black order rites also used concepts of geometry, utilized reflective planes, paradoxical sound frequencies, and atmospheric ionization. ritual chambers looked like sets from the schauerfilmen of the period, and indeed they should have, for they were often designed by the same architects. angles of non-euclidian incidence and lovecraftian aspect were prime visual ingredients. ceremonies like das wahsinn der logisch (the madness of logic) were marat/sade type playlets in which the craziest patients became the asylum heads, using their standards of behavior as criteria in selecting those they deemed mad enough to be safely released into society. the lunatic became a magic influence on those outside the asylum, and controlled people's actions from the safety of confinemen

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

mbue within the creation the energy of the dark gods themselves. the black mass the most infamous satanic ritual is the rite known as the black mass. the development of the black mass is not, as some authors have understood it, a recent development, but one that has occurred over a period of 1200 years and its origin, far from lying in an established satanic tradition, lies within the rituals and ceremonies of the early christian church. the mass of the dead is considered by some(6) to be the originator of the black mass and, although considerably different from the modern versions of the black mass, it's sole function was to procure the death of a person. this variation of the early christian mass was performed by a christian priest accompanied by a female server, with whom he had copulat

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

me atheists and agnostics, just like christians, jews, muslims, and members of other organized religions, feel a personal need for fellowship in a community of like-minded people. they enjoy the sense of togetherness in gathering with others at church services. they find strength and support in such a community. they enjoy the act of singing together in hymns or of acting out deeply held ideas in ceremonies and rituals. while these approaches may appeal to some atheists and agnostics, however, many also reject organized religion and do not participate in such things. it is difficult to come up with an accurate number of atheists and agnostics, either worldwide or country-by-country. both agnostics and atheists are often vague about their personal beliefs. since most atheists and agnostics

n fired if the people felt they were not getting satisfaction and that their offerings were being wasted. they would adopt another personal god in the hopes of getting better results from their prayers. early on, the priests in mesopotamian religion took charge of the temples and storehouses and also of the care of the gods. by the babylonian period these priests had created elaborate rituals and ceremonies, including offerings and sacrifices. they were responsible for foretelling the future and created more elaborate rituals for such acts of divination, or reading of the signs of the gods. wind, storms, rain, fire, eclipses of the sun or moon, the appearance of a lion, the shape of a sheep s liver, and the movement of the stars all were signs from the gods according to mesopotamian religi

but in practical terms, he appointed priests as his representatives to serve at the various temples. initially, this priestly class was voluntary and was divided into four groups who served for one month and then returned to private life for three months. there were different levels of priests as well, from high priests down to the lowest class who carried water for drinking and for purification ceremonies. as the rituals of national cults became more centralized, the priestly class became professional and a powerful force in the country. the image or statue of the god or goddess was the center of cult activity. once made, the statue acquired a ka and a ba through a ritual called opening the mouth. the ka of the god lived in the statue in the same way that the ka of a person lived in that

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

: almanac baha establishment of vocational programs, classes in health care, and tree-planting programs for the benefit of society. leadership and rituals baha u lla h did not trust ritual worship or a controlling clergy or priesthood. thus, in the baha faith, there is no regular church service and no permanent clergy. likewise, there are no initiation rituals to the baha faith and no sacraments, ceremonies that convey spiritual blessing. the community is open to all who want to participate, but members have certain duties that must be performed. these include daily prayer, avoidance of drugs and alcohol, and the practice of monogamy, or having only one marriage partner. parents must grant permission for a marriage before it can take place. baha s are expected to make financial contributio

SEPHER YETZIRAH WESTCOTT

he general idea of the several chapters may become in the mind one concrete whole. a separate consideration of the several parts should follow this general grasp of the subject, else much confusion may result. this hook may be considered to he an allegorical parallel between the idealism of numbers and letters and the various parts of the universe, and it sheds much light on many mystic forms and ceremonies yet extant, notably upon freemasonry, the tarot, and the later kabalah, and is a great aid to the comprehension of the astro-theosophic schemes of the rosicrucians. to obtain the full value of this treatise, it should he studied hand in hand with hermetic attributions, the "isiac tablet" and with a complete set of the designs, symbols and allocation of the trump cards of the tarot pack

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

your countenance; yet i task in vain my recollections of the past "i will assist you. recall the time when, led by curiosity, or perhaps the nobler desire of knowledge, you sought initiation into the mysterious order of martines de pasqualis (it is so recorded of cazotte. of martines de pasqualis little is known; even the country to which he belonged is matter of conjecture. equally so the rites, ceremonies, and nature of the cabalistic order he established. st. martin was a disciple of the school, and that, at least, is in its favour; for in spite of his mysticism, no man more beneficent, generous, pure, and virtuous than st. martin adorned the last century. above all, no man more distinguished himself from the herd of sceptical philosophers by the gallantry and fervour with which he comb

d sincere christian. before his execution, he demanded a pen and paper to write these words "ma femme, mes enfans, ne me pleurez pas; ne m'oubliez pas, mais souvenez-vous surtout de ne jamais offenser dieu("my wife, my children, weep not for me; forget me not, but remember above everything never to offend god) ed "ah, is it possible! you are one of that theurgic brotherhood "nay, i attended their ceremonies but to see how vainly they sought to revive the ancient marvels of the cabala "such studies please you? i have shaken off the influence they once had on my own imagination "you have not shaken it off" returned the stranger, bravely "it is on you still, on you at this hour; it beats in your heart; it kindles in your reason; it will speak in your tongue" and then, with a yet lower voice

nt marvels of the cabala "such studies please you? i have shaken off the influence they once had on my own imagination "you have not shaken it off" returned the stranger, bravely "it is on you still, on you at this hour; it beats in your heart; it kindles in your reason; it will speak in your tongue" and then, with a yet lower voice, the stranger continued to address him, to remind him of certain ceremonies and doctrines, to explain and enforce them by references to the actual experience and history of his listener, which cazotte thrilled to find so familiar to a stranger. gradually the old man's pleasing and benevolent countenance grew overcast, and he turned, from time to time, searching, curious, uneasy glances towards his companion. the charming duchesse de g archly pointed out to the

science, thanks to you, if now, for the first time, some record of the thoughts and actions of no false and self-styled luminary of your order be given, however imperfectly, to the world. many have called themselves of your band; many spurious pretenders have been so-called by the learned ignorance which still, baffled and perplexed, is driven to confess that it knows nothing of your origin, your ceremonies or doctrines, nor even if you still have local habitation on the earth. thanks to you if i, the only one of my country, in this age, admitted, with a profane footstep, into your mysterious academe (the reader will have the goodness to remember that this is said by the author of the original ms, not by the editor, have been by you empowered and instructed to adapt to the comprehension of

nd slackening his pace, the guide turned his dark eyes on glyndon with an arch expression, and said "your excellency was not, perhaps, prepared for the hearty welcome we have given you "why, in truth, i ought to have been prepared for it, since the signor, to whose house i am bound, did not disguise from me the character of the neighbourhood. and your name, my friend, if i may so call you "oh, no ceremonies with me, excellency. in the village i am generally called maestro paolo. i had a surname once, though a very equivocal one; and i have forgotten that since i retired from the world "and was it from disgust, from poverty, or from some some ebullition of passion which entailed punishment, that you betook yourself to the mountains "why, signor" said the bravo, with a gay laugh "hermits of

SIR WALLIS BUDGE EGYPTIAN MAGIC

ken of esteem for a great astronomer, and a mark of true regard for a friend. p. vii preface. a study of the remains of the native religious literature of ancient egypt which have come down to us has revealed the fact that the belief in magic, that is to say, in the power of magical names, and spells, and enchantments, and formula, and pictures, and figures, and amulets, and in the performance of ceremonies accompanied by the utterance of words of power, to produce supernatural results, formed a large and important part of the egyptian religion. and it is certain that, notwithstanding the continuous progress which the egyptians made in civilization, and the high intellectual development to which they eventually attained, this belief influenced their minds and, from the earliest to the late

ntellectual development to which they eventually attained, this belief influenced their minds and, from the earliest to the latest period of their history, shaped their views concerning things temporal as well as spiritual in a manner which, at this stage in the history of the world, is very difficult to understand. the scrupulous care with which they performed their p. viii innumerable religious ceremonies, and carried out the rules which they had formulated concerning the worship of the divine power or powers, and their devotion to religious magic, gained for them among the nations with whom they came in contact the reputation of being at once the most religious and the most superstitious of men. that this reputation was, on the whole, well deserved, is the object of this little book to

sessor of the power; but the object of egyptian magic was to endow man with the means of compelling both friendly and hostile powers, nay, at a later time, even god himself, to do what he wished, whether the were willing or not. the belief in magic, the word being used in its best sense, is older in egypt than the belief in god, and it is certain that a very large number of the egyptian religious ceremonies, which were performed in later times as an integral part of a highly spiritual worship, had their origin in superstitious customs which date from a period when god, under any name or in any form, was unconceived in the minds of the egyptians. indeed it is probable that even the use of the sign which represents an axe, and which stands the hieroglyphic character both for god and "god" in

om the knowledge of ordinary mortals. now if views such as these concerning the magician's power were held by the educated folk of ancient egypt there is little to wonder at when we find that beliefs and superstitions of the most degraded character flourished with rank luxuriance among the peasants p. xii and working classes of that country, who failed to understand the symbolism of the elaborate ceremonies which were performed in the temples, and who were too ignorant to distinguish the spiritual conceptions which lay at their root--to meet the religious needs of such people the magician, and in later times the priest, found it necessary to provide pageants and ceremonies which appealed chiefly to the senses, and following their example, unscrupulous but clever men took advantage of the i

hristian sects may be traced directly to them. many interesting proofs might be adduced in support of this statement, but the limits of this book will not admit of their being given here. when we consider the lofty spiritual character of the greater part of the egyptian religion, and remember its great antiquity, it is hard to understand why the egyptians carefully preserved in their writings and ceremonies so much which savoured of gross and childish superstition, and which must have been the product of their predynastic or prehistoric ancestors, even during the period of their greatest intellectual enlightenment. but the fact remains that they did believe in one god who was almighty, and eternal, and invisible, who created the heavens, and the earth, and all beings and things therein; an

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

s i walked through st. peter's square and looked up at the sculptures of the 12 apostles staring down at me from the vatican roof. rome is like a huge small town with many neighborhoods, functioning like dozens of little villages within the city proper, each having its own distinct feel and flavor. that particular day after trying to uncover the exact location of the illuminati's secret induction ceremonies, i stopped for cheese and a glass of white wine on the first narrow, cobblestone street next the vatican, known in english as the "street of the whores" according to the locals, the street received this rather unusual name since for hundreds of years it housed many of the whores whose primary clientele were the vatican cardinals, bishops and priests, as well as any visiting members of t

i feel so empty and alone. dio have mercy on me" after maria died, i began searching harder and harder to connect the dots of the vatican's involvement in the illuminati, as well as the bank scandal, the pope's 1978 mysterious death and other stories related to marcinkus, calvi, financier licio gelli known as the head of the p-2 lodge. although i could never pinpoint or verify the secret vatican ceremonies, enough information surfaced to prove beyond a reasonable doubt that the vatican functioned as the nerve center of the illuminati, as the appointment of john paul ii revealed he never followed through on his predecessors final orders to investigate the operations of the vatican bank, marcinkus and ties to the mafia and the illuminati. instead, john paul ii protected marcinkus, quashed a

"gimase" sposito, luigi. pontifical commission for the archives of the church in italy. head administrator of the apostolic seat of the vatican. suenens, leo. cardinal. title: protector of the church of st. peter in chains, outside rome. promotes protestant pentecostalism (charismatics. destroyed much church dogma when he worked in 3 sacred congregations: 1) propagation of the faith; 2) rites and ceremonies in the liturgy; 3) seminaries. 6-15-67# 21-64 "lesu" trabalzini, dino. bishop of rieti (reate, peruga, italy. auxiliary bishop of southern rome. 2-6-65# 61-956 "tradi" travia, antonio. titular archbishop of termini imerese. head of catholic schools. 9-15- 67# 16-141 "atra" trocchi, vittorio. secretary for catholic laity in consistory of the vatican state consultations. 7-12-62# 3-896 "t

a different subject here. sv: sure. gs: you say this is quite different for you, when you were growing up, than it is for most children. can you just kind of briefly tell us what you meant by that? sv: yeah, um (sighs) i mean, we had trees and presents and things like that. but for most children, christmas is just happy time, you know, lots of presents. but in the group, there are some very high ceremonies that are celebrated. several times, in fact many times, i flew into germany. and there, there wasn't a santa claus. they had a figure called father yule. gs (crosstalk) mm hm. sv..who represents christmas there. but he is not the kind of benevolent santa that you see here. this is a man with a golden scepter dressed in a white robe and a golden sash around. i was once at the german fath

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

rally thousands of secret signs, grips, and symbols to consider in evaluating photographic evidence. my opponents the men of the secret societies and the illuminists would agree that this is the case. in the royal arch mason, an official publication of freemasonry, dr. william l. cummings commented on how many hundreds of rites, rituals, and degrees existed.3 obviously, in each of the hundreds of ceremonies a number of secret handshakes and signs are taught and practiced. thus, cummings remarks, masons themselves are in a state of confusion: it generally comes as a surprise and sometimes as a shock when the mason who has never given any attention to the subject learns at least a hundred masonic and quasi-masonic rites and systems have existed and no less than eight hundred socalled masonic

ed to the profane, lewd, and unworthy."10 how does it feel, dear reader, to realize that the wicked men of the illuminati and of the lodge and other secret societies consider you, me, and everyone outside their own special preserve, as "profane, lewd, and unworthy" symbols as secrets to maintain their rotten and corrupt body of secrets, the illuminati leaders and groups employ symbols. the rites, ceremonies, hand signs, and grips of the illuminists are based on the science and art of symbolism. it is said that symbolism began as recorded in the bible's book of genesis when god put a "mark" or sign on cain who had slain his brother, abel. throughout human history, marks, signs, pictures, and hieroglyphs came to be used to convey words, ideas, concepts, and secrets "by symbols" wrote thomas

with non- masons, he is purposely misled by "false explanations and misinterpretations" and according to pike, he deserves to be misled. secret doctrine withheld george steinmetz, yet another masonic author, notes "there is a secret doctrine in freemasonry! that secret doctrine is concealed, rather than revealed by the very lectures which, we (masons) are told, offer a rational explanation of the ceremonies of initiation."21 oh my! so the poor masons must sit and listen to a bunch of boring lectures, with superiors rattling on and on about what are described as the "mysteries" when, really, it's all just malarkey because the true explanations the secret doctrine is concealed to all except the few favored "adepts" this is why, when i interview lower-level masonic friends of mine who are mor

t. that is, the greater the force of magic that will be applied. a great entity, perhaps a prince or other high-up territorial potentate in the demonic spiritual realm, is naturally thought to possess the power to force changes in the real world. it is no accident that in the bible, the last day, endtimes world ruler and his earthly human companions are said, to worship the "god of forces" ritual ceremonies and demons of secret societies the leaders of the secret societies of the illuminati would have to be supreme dullards not to recognize the demonic forces that are invoked in the ceremonial working of the various ritual degrees. c.w. leadbetter, a 33rd degree mason and occultist who was allied with annie besant and her theosophical society in the 1920s, is just one of many masonic leade

es a great world leader in the last days as a "he goat" this he goat, say the scriptures, becomes very strong and his power is symbolized by a horn that arises from his forehead. this strange and evil creature makes war on the host of god and stamps upon them. is this not an image of the beast, baphomet, worshipped in secret by the llluminati? baphles me! 101 the baptism of a satanic witch in the ceremonies of pagan religions, baptisms counterfeits of the christian sacrament were conducted as rites of initiation. below is the modern-day account of one such dark baptism, exactly as it is recorded in the book, the satanic witch, by anton lavey, head of the church of satan. lavey has declared that the goal of his unholy church is to usher in a "new age (the person being baptized is lavey's da

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s religious background, it is in the presence of death that all humans find themselves face to face with the single greatest mystery of their existence: does life extend beyond the grave? whether one believes in a supernatural heavenly kingdom, the inescapable laws of karma, or a state of eternal bliss, death remains a dreadful force beyond one s control. for untold millions of men and women the ceremonies of religion provide their only assurance that life goes on when the darkness of physical death envelops them. m delving deeper carter, john ross and mahinda palihawadana, trans. buddhism: the dhammapada. new york: oxford university press for the book of the month club, 1992. crim, keith. the perennial dictionary of world religions. san francisco: harper collins, 1989. eerdmans handbook

covery of these relics, as well as of the pyramid itself, will be crucial in learning more about both the spiritual and earthbound life of the peoples of the hongshan culture. sources: xinhua. china daily.http//www.chinadaily.net/cndy/2001-07- 10/19256.html. 10 july 2001. hongshan pyramid discovered in china the pyramid texts were inscribed on the stone walls of five pyramids at saccara. uals and ceremonies carefully performed to prepare the dead for the afterlife journey indicate that the body was as important an aspect of the complete entity as were the ka and the ba. nor can it truly be known if the ka and the ba were viewed strictly as spiritual entities, for they, as well as their mummified human-self, were left food and drink in the mortuary offerings so they might live on in their r

eceased husband, while other members of the family bring food daily for her and the spirit of the deceased. in the mosquito tribe, the widow is obligated to supply the grave of her husband with provisions for a year. it has been suggested that the religious aspects of funerals grew out of the belief that death was nothing more than a journey to another world and that the newly dead expect to have ceremonies performed for them to hasten their travels and to lessen the dangers of the journey. among most tribal cultures, therefore, it is customary to dance and feast at the time of death for purposes of pleasing the spirit of the departed and to stamp upon the ground to frighten away evil spirits. m delving deeper steiger, brad. medicine power. new york: doubleday, 1974. sullivan, lawrence e

umber of the earthworks suggest that the construction of the burial mounds was a community project. hundreds of tribespeople had to dig soil from nearby areas, then over a period of weeks or months carry innumerable baskets or buckets, and dump them on the growing mound. the work may have been directed by a shaman, for it appears from the presence of fire pits in some of the mounds that religious ceremonies were conducted and funeral rites were observed. in pike county, ohio, on the banks of the scioto river, there is a mound consisting of a circle and square, constructed with great geometric accuracy. in native american pictography, the ring or circle is generally an emblem of the sun, the stars, and the great spirit, the divine being. the oval also represents the creator or the act of cr

considered and maintained as a priestly and literary language of the sacred veda scriptures and other classical texts. shaman a religious or spiritual leader, usually possessing special powers, such as that of prophecy, and healing, and acts as an intermediary between the physical and spiritual realms. shofar a trumpet made of a ram s horn, blown by the ancient and modern hebrews during religious ceremonies and as a signal in battle. soul the animating and vital principal in human beings, credited with the faculties of will, emotion, thought and action and often conceived as an immaterial entity, separate from the physical body. the spiritual nature of human beings, regarded as immortal, separable from the body at death, and susceptible to happiness or misery in a future state. the disembo

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s element entered the process and a divinity or a deity was invoked to help strengthen the ties that bound bride and groom. there are many different individual denominations under the general theological umbrella of christian and under the two main divisions of roman catholic and protestant. there may be many distinctive elements involved in what may be termed a christian wedding, but most of the ceremonies are similar. in most circumstances, the wedding takes place within about three or four months of the couple s engagement announcement. although christian weddings need not take place in a church before an altar, most marriage cere- 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 210 superstitions, strange customs, taboos, and urban legends inthe

e the groom. the clergyperson reads passages from the bible that speak of the harmony of the marriage state and god s pleasure in the union of man and wife. the clergyperson may also deliver a brief sermon that encourages the couple to remain true to one another and adhere to christian teachings. the couple may then offer pledges to one another that they have written themselves. in most christian ceremonies, the bride and groom place the wedding band on one another s left hand ring finger and repeat the vows of marriage as the clergyperson reads them aloud. the clergyperson asks god to bless them and help them remain with one another until death parts them, then pronounces them man and wife. in some denominations, after the newlyweds have stated their vows, they and the assembled guests wi

ced a small coin in their hands so they might be able to pay charon. a similar idea of the dead needing some ready currency for their advent to the other world is found among the chinese, who furnish the dead with paper money and passports. the religious service associated with many modern funerals quite likely originated in the belief that death is but a journey to another world and that certain ceremonies may be performed by the living to expedite the spirit s travels and to lessen the dangers of the journey. among the earliest type of structured burial observances are people dancing for purposes of stamping upon the ground to frighten away evil spirits and to keep them from harassing the soul of the dearly departed. great feasts were given to please the spirit of the deceased, who watch

he food. large fires were built around the place of feasting in order to present an additional barrier to evil spirits that might wish to seize the soul of the dead. the fear of evil spirits also gave rise to the universal dread of cemeteries and the belief that burial grounds are haunted. as shall be shown in this section, many early funeral observances were transformed into aspects of religious ceremonies that still exist today. preserving the body. as early religions began to teach that there was a spirit within each person who died that might some day wish to return to its earthly abode, it became increasingly important that efforts be made to preserve the body. burial ceremonies, which had at first been intended solely as a means of disposing of the dead, came to be a method of preser

of the body, became one of the earliest methods of disposing of the dead. cremation appears to have been practiced widely in the ancient world, except in egypt, in china, and among the hebrews. in ancient greece only suicides, infants who had not yet grown teeth, and persons who had been struck by lightning were denied the privilege of cremation and were buried. when cremation was conducted, the ceremonies were elaborate and solemn and the ashes of the deceased were placed in urns of burned clay and buried. later, when burial became the custom in greece, the bodies were enclosed in elaborate stone caskets, similar to the roman sarcophagi. the vikings of old scandinavia sometimes buried their kings and queens in their ships, but the traditional viking funeral was to set the dragon-headed l

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f, passing judgment on all those whom they decided should receive a death sentence. because the society began with only a handful of members and violent retaliation could be expected from any gang of outlaws who might learn the identities of those commoners who dared to oppose them, an oath of secrecy was imposed upon all those with the courage to join the ranks of the vehm. during the initiation ceremonies, candidates vowed to kill themselves and even their spouses and children, rather than permit any society secrets to be betrayed. once the oath had been made, one of the vehm fs stuhlherren or judges, would move his sword across the initiates f throats, drawing a few drops of blood to serve as a silent reminder of the fate that awaited all traitors to the society. after this ritual had b

ory, rather than legend, was a secret society formed in bavaria in 1776 with the political goal of encouraging rebellion of the people and the abolition of the established monarchies. structuring the society along the lines of the classes and orders of the freemasons, the illuminati included levels of enlightenment that could be achieved by undergoing initiation through various mystical rites and ceremonies. although the society fs founder, a professor of religious law named adam weishaupt, sought to establish a new world order in the late eighteenth- century, the illuminati was destroyed within 15 years of its founding. the term gilluminati h was first used by spanish occultists toward the end of the fif- 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

the society. he had also managed to create around himself a great aura of mystery, permitting himself to be seen by none but those in the highest ranks of the society, encouraging the myth that he was an adept of such great power that he existed largely as an invisible presence. initiates into the ranks of the illuminati underwent secret rites, wore bizarre costumes, and participated in grotesque ceremonies that were designed to give complete obedience to weishaupt. soon the illuminati became a force to be reckoned with behind the scenes in germany fs political life, and its members worked secretly to overthrow both church and state. as their influence as a secret society grew, weishaupt and knigge became concerned that a good many authorities were beginning to take seriously the rumors of

o guide the spirits of the dead to rest. for many centuries a leopard cult has existed in west africa, particularly in nigeria and sierra leone, wherein its members kill as does the leopard, by slashing, gashing, and 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 24 secret societies mauling their human prey with steel claws and knives. later, during gory ceremonies, they drink the blood and eat the flesh of human victims. those initiates who aspire to become members of the cult must return from a night fs foray with a bottle of their victim fs blood and drink it in the presence of the assembled members. the cultists believe that a magical elixir known as borfima, which they brew from their victim fs intestines, grants them superhuman powers and en

ke its origins, is shrouded in ancient african tribal mysteries and covered in blood. on the other hand, some authorities claim that the name was invented by european settlers and applied to the native insurrectionists in kenya. at any rate, the name was first heard among the white population of africa in 1948 when police officials in the british colony of kenya began to receive rumors of strange ceremonies being held late at night in the jungle. these midnight assemblies were said to be bestial rituals that mocked christian rites and included the eating of human flesh and the drinking of blood. then came the reports of native people being dragged from their beds at night, being beaten or maimed, and forced to swear oaths of initiation to a secret society. in each case, their assailants we

THE GOD OF THE WITCHES

m whose principal belief is in a supreme dei a the god of the witchesmargaret alice murraythe god of the witchesmargaret alice murraythis page copyright 251 2001 blackmask online.http//www.blackmask.comforeword to the first edition267 introduction267 chapter i. the horned god267 chapter ii. the worshippers267 chapter iii. the priesthood267 chapter iv. the rites267 chapter v. religious and magical ceremonies267 chapter vi. the divine victim267 references267 foreword to the first editionthis book being intended for the general reader as well as for the student of anthropology the authority foreach statement is not always given in the text. for the benefit of those who wish to pursue the study furtherthere is a bibliography for each chapter at the end of the book. for a complete bibliography

ail of ajackal;[3] as in the ari350ge example the body, hands and feet are human; he plays on a flute, and like thepalaeolithic god he is in the midst of animals. the other link is in the ceremonial dress of the pharaoh, whoon great occasions wore a bull's tail attached to his girdle. the sed-heb or tail-festival, when the king wasinvested with the tail, was one of the most important of the royal ceremonies. a sacred dance, performed bythe pharaoh wearing the bull's tail, is often represented as taking place in a temple before min, the god ofhuman generation. the worship of horned gods continued in egypt until christian times, especially inconnection with the horned goddess isis.the indian figures of the horned god, found at mohenjo-daro, are of the earliest bronze-age. there aremany examp

is very prominent at the great assemblies. thehorns and animal disguise were his "grand array, but in his ordinary intercourse with his flock the incarnategod appeared in the dress of the period. here again the congregation would see no difference between their the god of the witcheschapter i. the horned god11own and the christian priest, who also wore special vestments when performing religious ceremonies. thisalteration of costume is specially noted by de lancre,[24 "it is always observable that at any time when he isabout to receive anyone to make a pact with him, he presents himself always as a man, in order not to scare orterrify them; for to make a compact openly with a goat smacks more of the beast than of a reasonablecreature. but the compact being made, when he receives anyone fo

his legend occurs, in scotland as well as englandrobin hood was well known, and he belonged essentially to the people, not to the nobles. he was alwaysaccompanied by a band of twelve companions, very suggestive of a grandmaster and his coven. one of thosecompanions was little john, a name which may be compared with the basque janicot. robin hood and hisband were a constituent part of the may-day ceremonies, they had special dances and always wore the fairies'colour, green. he was so intimately connected with the may-day rites that even as early as 1580 edmundassheton[41] wrote to william ffarington about suppressing "robyn hoode and the may games as beinglewde sportes, tending to no other end but to stir up our frail natures to wantonness" in all the stories andtraditions of robin hood hi

supper,and officers among them, abominably resembling those of our lord. his statement is abundantly proved bythe evidence in the trials, and the priesthood can be recognised in the covens. the word coven was used bothin england and scotland to designate a band of people of both sexes, who were always in close attendance ontheir god, who went to all the meetings, large or small, who performed the ceremonies either alone or incompany with the grandmaster, and who were conspicuous in the ritual. to them the god taught the prayersthey were to say, to them he gave his counsel and help in a special manner, and in all the rites and ceremoniesthey were near his person. in short, they were set apart to perform the duties and ceremonies alwaysassociated with priests and priestesses, and must be reg

THE KEY TO THE MYSTERIES

ity of god; with zoroaster, hermes and plato, it recognizes in him the infinite trinity of its own regeneration; 78 it reconciles the living numbers of pythagoras with the monadic word of st. john<gospel legend itself is a macedoine of those of bacchus, adonis, osiris, and a hundred others, and that the mass, and christian ceremonies generally, have similarly pagan sources- o. m> so much, science and reason will agree. it is then in the eyes of reason and of science themselves the most perfect, that is to say the most complete, dogma which has ever been produced in the world. let science and reason grant us so much; we shall ask nothing more of them "god exists; there is only one god, and he punishes those who do ev

ices which stupidity alone could credit or knavery counsel. in fact, it is a book complete of its kind; it is consequently become very rare, and the bibliophile pushes it to very high prices in the public sales "my dear sir" said the workman, sighing "since i was ten years old, i have not missed once performing the orison. this book never leaves me, and i comply rigorously with all the prescribed ceremonies. why, then, have those who used to visit me abandoned me? eli, eli, lama "stop" said eliphas "do not parody the most formidable words that agony ever uttered in this world! who are the beings who visited you by virtue of this horrible book? do 154 you know them? have you promised them anything? have you signed a pact "no" interrupted the owner of the "grimoire "i do not know them, and i

THE MAGICIAN S KABBALAH

of words. add to this dictionary as you advance your studies, and perhaps you will find numbers being presented to you in dreams, or sets of letters which then turn out to have significance in your own personal dictionary. chapter nineteen; the rituals of the sapphire temple the following rituals have been composed to demonstrate the application of kabbalistic methods in the production of magical ceremonies. each ritual is based around the letters that compose the title of the sephiroth to which the ritual is allocated. in addition, the letters of the implements and furnishing of the ritual have been analysed to provide further expansion of their functions. such analysis is useful to the magician using kabbalah, but each individual must develop their own basic "language" from which these e

ated. in addition, the letters of the implements and furnishing of the ritual have been analysed to provide further expansion of their functions. such analysis is useful to the magician using kabbalah, but each individual must develop their own basic "language" from which these expansions can be derived. the rituals have been written in such a way that they can act as templates for more elaborate ceremonies, but contain within themselves a simple statement about the nature of each particular sephiroth in its manifestation through the hebrew letters. the rites are modular in format, and can be pieced together as required to accomplish a variety of tasks. they are given here as designed to follow a particular project, giving it focus and meaning through the ceremonies associated with it. thu

THE MIDDLE PILLAR

his 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 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 c

chefs alike cared little for magic, other than as an irritating prerequisite for examinations in order to obtain exalted titles. regardie concluded that the teachings of the order would not survive unless they were published, so shortly after attaining to the grade of theoricus adeptus minor in 1934,2 regardie left the order in december of that year. in 1937 he published much of the golden dawn's ceremonies and teachings in four volumes titled the golden dawn. he clearly stated his reasons for doing this in his previous book my rosicrucian adventure (1936) which documented his own experiences with the golden dawn.(i)t is essential that the whole system should be publicly exhibited so that it may not be lost to mankind. for it is the heritage of every man and woman-their spiritual birthrigh

, ebb and flow, systole and diastole. nature itself is the embodiment of the two extremes, the two opposites of the trinity. to the student of the psyche, to the one who the knowledge of his higher self, the counsel given to avoid the opposites. his task is to refrain of extreme actions. in certain schools of magic, where the rites of by adepts who at one time thoroughly they employed, initiation ceremonies depicted higher self and its rebirth by means of a techrucal and meditation. therein, the higher self was always some sacred figure of the major religions-a man always shown as the son of cod. the essence of these systems was to develop the son w be born in you "look with; thou are buddha" these images could possibly have reference to any we know of. but rather i surmise these refer int

hese sensations. accept them as a part of you. sensations will come and go in different areas of the body. study them. it is sometimes a good idea to verbally express what you are feeling or experiencing. this exercise will result in a profound relaxation of nervous tension. daily practice will heighten the function of self-awareness, something that is vital to the work of a magician. all complex ceremonies and rituals actually begin with this heightening of self-awareness. the art of relaxation 143 no special time period needs to be found to practice this. lying in bed at night or in the morning provides an excellent opportunity to rehearse body awareness. this exercise should be done twice daily for about six months. in addition to this, short periods of temporary pause from activity can

inest method created for such a purpose. the basic introductory formula of the middle pillar can be easily adapted into a variety of exercises with varying levels of complexity and spiritual development. this simple yet potent exercise is the foundation of a diverse number of magical techniques, and it can be layered with a virtually endless number of correspondences, leading to ever more complex ceremonies. a number of such rites are given in this chapter. there are also egyptian, greek, gaelic, and shamanic renditions, as well as several exercises for healing. additional middle pillar-style rituals can be found in "this holy invisible companionshpu2 by adam p. forrest and in our book experiencing the kabbalah. the exercise of the middle pillar establishing the pillar (this exercise can b

THE NECRONOMICON SIMON VERSION

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

called shadu, and are the hiding places of the serpents of kur. a spell to cause ultimate destruction) shadu yu liktumkunushi shadu yu liklakunushi shadu yu lini yix kunushi shadu yu li yixsi kunushi shadu yu lite kunushi shadu yu lini kunushi shadu yu linir kunushi shadu yu likattin kunushi shadu yu dannu elikunu limqut ina zumri ya lu yu tapparrasama! the book of calling this is the book of the ceremonies of calling, handed down since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the

! adu en i ba ninib ninib ba firik firik ba pirik pirik ba agga ba es agga ba es ba akka bar! akka bar ba akka ba es akka ba es ba akka bar akka bar ba agga ba es agga ba es ba pirik pirik ba firik firik be ninib ninib ba adu en i iaiaiaia! kur bur ia! edin ba ega erim ba egura e! e! e! ia ia ia! ekhi iak sakkak ekhi azag-thoth ekhi asaru ekhi cuthalu ia! ia! ia! what spirits may be useful in the ceremonies of calling, any type of spirit may be summoned and detained until it has answered your questions or provided you with whatever you desire. the spirits of the dead may be invoked. the spirits of the unborn may be invoked. the spirits of the seven spheres may be invoked. the spirits of the flame may be invoked. in all, there may be one thousand-and-one spirits that are of principal import

s, do but hide well so that they do not see thee, else they will surely kill thee and make of thee a sacrifice to their gods, and thy spirit will be in grave danger, and the howling of the wolves will be for thee and the spirit which escapes from thee. this, if thou be lucky to die quickly, for these cults rejoice in the slow spilling of blood, whereby they derive much power and strength in their ceremonies. watch well, however, all that they do and all that they say, and write it down in a book that no one will see, as i have done, for it will serve thee well at some future time when thou wilt recognize them by their words or by their actions. and thou mayest procure amulets against them, by which their spells are rendered useless and dull, by burning the name of their gods upon parchment

THE ROSICRUCIAN MANIFESTOS

religion and belief we are, we confess to have the knowledge of jesus christ (as the same now in these last days, and chiefly in germany, most clear and pure is professed, and is now adays cleansed and voyd of all swerving people, hereticks, and false prophets) in certain and noted countries maintained, defended and propagated: also we use two sacraments, as they are instituted with all forms and ceremonies of the first renewed church. in politia we acknowledge the roman empire and quartam monarchiam for our christian head; albeit we know what alterations be at hand, and would fain 14 impart the same with all our hearts, to other godly learned men; notwithstanding our hand-writing which is in our hands, no man (except god alone) can make it common, nor any unworthy person is able to bereav

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

rudite persons on the authority of a divine book she had rendered obscene by her whorish thumbmarks; nevertheless, in spite of her lodges and her logic, the greatest of her sons and daughters, as we have already seen, were mystics and magicians pure and simple; this no doubt accounts for the comparative safety and dignity with which the early fathers travelled in the east, and the greatest of her ceremonies were entirely of a magical nature. i defy any one to find any essential difference between the spiritual exercises of st. ignatius and the practices of raja yoga; space here does not permit me to draw parallels, though i have collected a considerable number. and as with ignatius, so with other true saints of the church,*2. and so also with the countless magical ceremonies which have tin

THE BOOK OF GATES

s we had no idea could exist. it is a sarcophagus of the finest oriental alabaster, 9 ft. 5 in. long, and 3 ft. 7 in. wide. its thickness is only 2 in, and it is transparent, when a light is placed in the inside of it. it is minutely sculptured within and without with several hundred figures, which do not exceed 2 in. in height, and represent, as i suppose, the whole of the funeral procession and ceremonies relating to the deceased, united with several emblems &c. i cannot give an adequate idea of this beautiful and invaluable piece of antiquity, and can only say, that nothing has been brought into europe from egypt that can be compared with it. the cover was not there; it had been taken out, and broken into several pieces, which we found in digging before the first entrance. the sarcophag

n the ground, by the side of each of which stands a god, with his body bent forward in adoration before a bearded god, who holds the symbol of life in the right hand and a sceptre in the left. the four gods are called "masters of their pits" and their lord is called the "master of earths" p. 135 the text referring to horus reads "horus worketh on behalf of his father osiris, he performeth magical ceremonies for him, and restoreth to him the crown, saying 'my heart goeth out to thee, o my father, thou who art avenged on those who would work against thee, and in all the matters which concern thee thou art guided by magical ceremonies. thou hast the mastery, o osiris, thou hast the sovereignty, o khenti amenti, thou hast whatsoever is thine as governor of the tuat, o thou whose forms (or, att

the beatified spirits hold thee in fear, and the dead are terrified at thee. thy crown hath been restored unto thee, and i, thy son horus, have reckoned thy weakness there" the twelve gods who are in front of the shrine of khenti amenti say "let him of the tuat be exalted! let khenti amenti be adored! thy son horus hath restored to p. 136 thee thy crown, he hath protected thee by means of magical ceremonies, he hath crushed for thee thine enemies, he hath brought to thee vigour for thy arms, o osiris, khenti amenti" in reply to this address of the twelve gods khenti amenti saith unto his son horus "come to me, o my son horus, and avenge me on those who work against me, and cast them to him that is over the things which destroy [for] it is he who guardeth the pits [of destruction" then sait

THE DARK FORCES

gly, we- as representatives of those dark forces which have always shaped our evolution proclaim the following about our sinister way and its living- 1) the dark gods are means to self- fulfillment, self- understanding and self-divinity. 2) we believe that only through journeying through the darkness within and without, in passing the abyss, can true self- understanding be attained. 3) our rites, ceremonies and magick are life-affirming and show us and bring us the ecstasy of existence, the laughter of life and the self-overcoming of the true adept. 4) we are feared because we understand and because we rejoice in living- in its pleasures but most importantly in its possibilities. we extend the frontiers of evolution while others sleep and cry. 5) all that enervates we despise: we have noth

THE SECRET RITUALS OF THE OTO

(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 the use of an incense compounded of storax, olibanum, saffron, poppy seeds, agaric spores, cinnamon, nutmeg and mastic; at least two, and probably more, of these substances are possessed of hallucinogenic properties, so it is not surprising that the elect cohens seem to found their magic effective! the invocation of

o. this, of course, was led by crowley regarded by the stella matutina as a black magician. it is impossible to explain felkin s membership of the o.t.o, and consequent association with crowley, except on the assumption that either steiner or one of his german lieutenants had suggested it to him (f) descriptions of steiner s rituals published in the french press before 1914 are reminiscent of the ceremonies of the o.t.o (g) there is some evidence that steiner referred to his group as esoteric rosicrucians; this was the name given to initiates of the eighth degree of the o.t.o. whatever the truth about steiner s possible membership of the o.t.o. there is no reason of course to believe that he ever practised sexual magic; indeed, the poem dedicated to steiner by crowley18 seems to imply that

st. andrew royal arch students or lay brothers full instruction in the scottish degrees of ancient and accepted masonry. 5 rose-croix knight of rose-croix knight of pelican knight of east and west esoteric instruction and introductory remarks on the passing into rosicrucianism and hermetic science. 6 historical templar knight kadosh grand inspector general a full history of the templars and their ceremonies. 7 mystic templar (colour violet) mystic masonry theoreticus magus of light grand master of light general theoretical studies of the o.t.o. magical system. 8 oriental templar (colour white) esoteric rosicrucianism practicus adeptus princeps illuminatus practices that taught in seventh degree. technical perfection of practice. achievement of technical results. mystical interpretation of

THE HOLY BIBLE KING JAMES VERSION

their charge. 9:1 and the lord spake unto moses in the wilderness of sinai, in the first month of the second year after they were come out of the land of egypt, saying, 9:2 let the children of israel also keep the passover at his appointed season. 9:3 in the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it. 9:4 and moses spake unto the children of israel, that they should keep the passover. 9:5 and they kept the passover on the fourteenth day of the first month at even in the wilderness of sinai: according to all that the lord commanded moses, so did the children of israel. 9:6 and there were certain men, who were defiled by the dead body of a man, that they coul

TURNER ROBERT ARBETEL OF MAGICK

good and laudable, that we may avoid every thing that is repugnant to the divine power. the fourth is, to be remote and cleer from all manner of superstition; for this is superstition, to attribute divinity in this place to things, wherein there is nothing at all divine; or to chuse or frame to our selves, to worship god with some kinde of worship which he hath not commanded: such are the magical ceremonies of satan, whereby he impudently offereth himself to be worshipped as god. the fifth thing to be eschewed, is all worship of idols, which bindeth any divine power to idols or other things of their own proper motion, where they are not placed by the creator, or by the order of nature: which things many false and wicked magitians faign. sixthly, all the deceitful imitations and affections

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

t preston. 170 pagan rites of the early christians. 171 gnostics, manich ans, nicolait, followers of florian &c. 173 the bulgarians, and their practices. 176 walter mape s account of the patarini, and their secret rites. 176 the waldenses and cathari. 178 popular oaths and phallic worship. 181 secret society in orleans for celebrating obscene rites. 182 the stedingers of germany, and their secret ceremonies. 184 the knights templar charges brought against them. 185 spitting on the cross, and the denial of christ. 188 the kiss. 189 intercourse with women prohibited. 190 the cat and idol worship. 194 baffomet, or baphomet. 198 von hammer s description of the templars images or idol. 199 the witches sabbath the last form which the priapeia and liberalia assumed in western europe 206 contents

th women prohibited. 190 the cat and idol worship. 194 baffomet, or baphomet. 198 von hammer s description of the templars images or idol. 199 the witches sabbath the last form which the priapeia and liberalia assumed in western europe 206 contents. xi page. trial of witches at arras, in france. 207 sprenger and others on witchcraft in the fifteenth century. 209 bodin s description of the sabbath ceremonies. 210 pierre de lancre s full account of the witches sabbath. 212 pictorial representation of the ceremonies. 245 similarity of the proceeding of the sabbath to those of the templars. 246 intermixture of priapic orgies with christian rites and ceremonies. 247 traces of phallic worship still existing on the western shores of ireland 248 index. 249 list of illustrations note. as frequent r

ers, and the furious zeal and bigotry with which they maintain their own; while perhaps, if both were equally well understood, both would be found to have the same meaning, and only to differ in the modes of conveying it. of all the profane rites which belonged to the ancient polytheism, none were more furiously inveighed against by the zealous propagators of the christian faith, than the obscene ceremonies performed in the worship of priapus; which appeared not only contrary to the gravity and sanctity of religion, but subversive of the first principles of decency and good order in society. even the form itself, under which the god was represented, appeared to them a mockery of all piety and devotion, and more fit to be placed in a brothel than a temple. but the forms and ceremonials of a

ochus.3 what they were before this calamity, we have no direct information; for herodotus is the earliest traveller, and he visited this country when in ruins. it is observable in all modern religions, that men are superstitious in proportion as they are ignorant, and that those who know least of the principles of religion are the most earnest and fervent in the practice of its exterior rites and ceremonies. we may suppose from analogy, that this was the case with the egyptians. the learned and rational merely respected and revered the sacred animals, whilst the vulgar worshipped and adored them. the greatest part of the former being, as is natural to suppose, destroyed by the persecution of the persians, this worship and adoration became general; different cities adopting different animal

f the sea, and the mournful silence of the dead; whose single deity the whole 1 pausanias (lib. ii) says he knew the meaning of this symbol, but did not choose to reveal it, it being a part of the mystic worship. 2 plate iii, fig. 1. 3 lib. i. 40 on the worship world venerates, in many forms, with various rites, and various names. the egyptians, skilled in ancient learning, worship me with proper ceremonies, and call me by my true name, queen isis. 1 according to the egyptians, isis copulated with her brother osiris in the womb of their mother; from whence sprung arueris, or orus, the apollo of the greeks.2 this allegory means no more than that the active and passive powers of creation united in the womb of night; where they had been implanted by the unknown father, kronoj, or time, and by

TYSON DONALD SOUL FLIGHT

e candidate was able to achieve contact with his tutelary spirits, it was believed they would shield his feet from the glowing ember^ a member of the jivaro tribe of south america is forced to go for days without food, and drinks large amounts of tobacco juice. when a spirit finally appears to him, the master who is controlling the initiation proceeds to beat the initiate into unconsci usness. in ceremonies of initiation, there are two factors at work. one is the use of pain, hunger, and fatigue to induce an altered state of consciousness that is conducive to the 8. eliade, 112. 9. ibid, 84. 10 soul flight perception of spiritual beings. the other factor is the ordeal as a barrier that must be overcome in order to demonstrate worthiness to gain admission into the society of shamans. even i

ugh visualization, which hitler would use so effectively in later years. he may even have introduced hitler into experiments with peyote, the drug employed by the shamans of the new world for soul flight, as suggested by wulf schwarzwaller in his book the unknown hitler. however, there is no reliable evidence to support either of these conjectures. hitler himself was not greatly interested in the ceremonies of ritual occultism. he manipulated occult symbolism and the intense emotion it generated for his political purposes, but he probably did not engage in overtly occult practices. what is beyond question is that the nazi party arose directly out of the thule society, an occult organization founded on august 17, 1918, by rudolf von sebottendorff (1875-1945. it adopted as its symbol a dagge

TYSON DONALD THE MAGICAL WORKBOOK

of the compass. also important is the relationship between the twenty-two tarot trumps and the twelve zodiac signs, seven astrological planets, and three simple elements. it is essential that beginners learn both the occult correspondences and the basic ritual techniques taught by the original golden dawn, even if they have no special interest in the order and no intention of studying its complex ceremonies and system of magic as a whole. the golden dawn correspondences are the nearest thing to a standard that exists in modern western magic. as for the basic rituals of the order, no techniques are more effective in awakening latent magical ability. they form the backbone of modern magic, and must be thoroughly understood in a practical way by every serious magician. the golden dawn materia

invoking the light can be used for a wide variety of ritual purposes merely by inserting ritual actions and text designed to accomplish desired purposes directly after the adoration of the light. it is a valid ritual in its own right, but also the framework upon which an infinite number of other rituals can be based. although the ritual is original, it uses elements from more complex golden dawn ceremonies, such as the golden dawn method of evocation. the various texts quoted play a prominent role in golden dawn magic. the invocation pronounced during the triple circumambulation to draw down the light, which begins "see that holy and formless fire" was modified somewhat from its golden dawn model. this was not a sacrilegious act on my part. the text was derived by the founders of the gold

TYSON DONALD THE POWER OF THE WORD

veral generations before the fall of jerusalem to the romans in a.d. 70, the priests had ceased to speak the name openly even within the confines of the temple. under the veil of holiness, they adopted the duplicitous device of whispering it in so low a voice that it was drowned out amid the chants and other sounds of ritual. with the seizing of the temple, the public use of the name in religious ceremonies ceased altogether, but it continued to be preserved in the schools of the rabbis, who according to one tradition (qiddushin 71a) communicated the true pronunciation of the name to their disciples "mouth to ear" once every seven years. it was the most serious blasphemy for a layman to speak the name. philo says the penalty was death. it shocked and enraged the rabbis that for some time a

wer ritual objects or actions. water of cleansing it is necessary to first cleanse the rings of any lingering psychic associations they may have picked up along their travels before charging them with light and consecrating them to their magical purposes. for this, you will need a supply of water that has been ritually purified. its function is the same as that of the holy water used in religious ceremonies-it stores the divine radiance of the ain soph aur to be used as needed for symbolically cleansing persons, places, or objects of chaotic influences. once you have a supply of sanctified water, you can use it to cleanse all your ritual instruments and your ritual chamber. start with clear water from a spring or river. tap water is a poor alternative, but can be used if this is unavoidabl

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

name of the priest who either had the papyrus written, or appropriated it, namely, nes-menu, or nes-amsu. the legend of the creation is found in the third work which is given in the papyrus, and which is called the "book of overthrowing apep, the enemy of ra, the enemy of un-nefer (i.e, osiris. this work contained a series of spells which were recited during the performance of certain prescribed ceremonies, with the object of preventing storms, and dispersing rain-clouds, and removing any obstacle, animate or inanimate, which could prevent the rising of the sun in the morning, or obscure his light during the day. the leader-in chief of the hosts of darkness was a fiend called apep who appeared in the sky in the form of a monster serpent, and, marshalling all the fiends of the tuat, attemp

meaning of the legend in both versions is quite clear, and it throws considerable light on the egyptian religion. the egyptians believed in the existence of god, the creator and maintainer of all things, but they thought that the concerns of this world were committed by him to the superintendence of a series of subordinate spirits or beings called "gods" over whom they believed magical spells and ceremonies to have the greatest influence. the deity was a being so remote, and of such an exalted nature, that it was idle to expect him to interfere in the affairs of mortals, or to change any decree or command which he had once uttered. the spirits or "gods" on the other hand, possessing natures not far removed from those of men, were thought to be amenable to supplications and flattery, and to

original african legend of these gods as it was known to the egyptians, say, under the vith dynasty. moreover, he never realized that the characteristics and attributes of both isis and osiris changed several times during the long history of egypt, and that a thousand years before he lived the egyptians themselves had forgotten what the original form of the legend was. they preserved a number of ceremonies, and performed very carefully all the details of an ancient ritual at the annual commemoration festival of osiris which was held in november and december, but the evidence of the texts makes it quite clear that the meaning and symbolism of nearly all the details were unknown alike to priests and people. an important modification of the cult of isis and osiris took place in the third cen

ptian cults, which made it acceptable to the people everywhere. had a high priest of osiris who lived at abydos under the xviiith dynasty witnessed the celebration of the great festival of isis and osiris in any large town in the first century before christ, it is tolerably certain that he would have regarded it as a lengthy act of worship of strange gods, in which there appeared, here and there, ceremonies and phrases which reminded him of the ancient abydos ritual. when the form of the cult of isis and osiris introduced by the ptolemies into egypt extended to the great cities of greece and italy, still further modifications took place in it, and the characters of isis and osiris were still further changed. by degrees osiris came to be regarded as the god of death pure and simple, or as t

nd he shall have upon his feet a pair of sandals made of white [leather, and a figure of the goddess maat shall be drawn upon his tongue with greencoloured ochre. whensoever thoth shall wish to recite this composition on behalf of ra, he must perform a sevenfold) purification for three days, and priests and [ordinary] men shall do likewise. whosoever shall recite the above words shall perform the ceremonies which are to be performed when this book is being read. and he shall make his place of standing) in a circle (or, at an angle. which is beyond [him, and his two eyes shall be fixed upon himself, all his members shall be [composed, and his steps shall not carry him away [from the place. whosoever among men shall recite [these] words shall be like ra on the day of his birth; and his posse

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

. now we explain the mystery of the eighteenth arcanum. in this terrible arcanum we find all the potions and all the witchcraft of thessaly. here is the kitchen of conidia. we can read (in the epochs of horaccio) how this horrible witch of rome made all of her potions. the books of the grimoires are full of tenebrous recipes which are obviously related to the arcanum xviii, such as erotic magical ceremonies, rites in order to be loved, dangerous potions, etc. all of this is the eighteenth arcanum. a veces el estudiante casi ex nime por la batalla logra la entrada en el templo teniendo la espada entre sus manos. son terribles los esfuerzos que hacen los tenebrosos para sacar al estudiante de la senda del filo de la navaja. esta senda est llena de peligros por dentro y por fuera. muchos son

WESTERN MANDALAS OF TRANSFORMATION SR AL

ngular masterpiece .lloyd nygaard. bibliography. agrippa von nettesheim, heinrich cornelius. la philosophic occulte. edited and translated by e gaboriau, based on the levasseur translation (1727) from the series "les classiques de roccultisme" paris: editions traditionnelles, 1962. three books of occult philosophy. edited by willis whitehead. ny: samuel weiser, 1971. of occult philosophy: magical ceremonies, book 4. edited and translated by robert turner. gillette, nj: heptangle books. 1985. de occulta philosophia. ed. by perrone compagne. ny: e. cowho are the draconians? case files of branton many so-called ufo "abductees, especially in recent decades, have described encounters with remarkably similar types of entities, some of the three most prominent being the "greys, the "reptiloids, a

WHO ARE THE DRACONIANS

less we do, how is it ever going to be stopped? satanic rituals generally take place at night because that is when the magnetic field is most stable. during, the day the electrically charged particles of the solar wind cause turbulence in the field and make interdimensional connection more difficult. it is most stable during total eclipses and this is when native peoples held their most important ceremonies to contact and manifest other-dimensional entities. the tribal shamans know this. satanic rituals and human sacrifice, especially of children, are performed on a vast scale and involve some of the most famous politicians, business people, media owners and entertainers on the planet. of course they do. it would be amazing if they did not, given the background. these rituals and human sac

a cathedral with a dome containing 1,000 lights. when president george bush talked of 1,000 points of light, he was speaking in code about this place of initiation for the highest initiates of the satanic pyramid. in this satanic cathedral is the throne of the high priestess of the upper hierarchy, a position known as the queen mother" every day, apparently, a child is sacrificed in the basement" ceremonies are performed here to the satanic 'goddess' known as lilith, a demon in the hebrew cabala. in ancient sumer the reptilian bloodline, as passed on through the female, was symbolised as lily and the main reptilian gene carriers were given names like lilith, lill, lilutu and lillette. another demon used by some 'mothers' is called bilair, bilar, and bilid, cabalistic names for the force ot

ho are the draconians.htm (60 of 68 [8/25/2000 17:20:01] nice people. in the ordeals at the country churches which she now remembers, my english informant and other children would be used in satanic rituals involving sex, torture, and murder. the windows of the church were covered over with black drapes and the inside was laid out according to satanic law with different colours used for different ceremonies depending on the time of year. sometimes they would use the churches in secret, but don't underestimate how many people in the 'christian' clergy are also members of the satanic network. the satanists, she remembers, were dressed in robes and a number wore masks, including the face of a goat or baphomet, the deity the templars were accused of worshipping. in the uk, as in america, some

WICCA EIGHT SABBATS OF WITCHCRAFT

ment if it pleased them, or to stand back to back and walk away from one another, thus bringing the tailltean marriage to a eight sabbats of witchcraft get any book for free on: www.abika.com 26 formal close. such trial marriages (obviously related to the wiccan 'handfasting) were quite common even into the 1500's, although it was something one 'didn't bother the parish priest about. indeed, such ceremonies were usually solemnized by a poet, bard, or shanachie (or, it may be guessed, by a priest or priestess of the old religion. lammastide was also the traditional time of year for craft festivals. the medieval guilds would create elaborate displays of their wares, decorating their shops and themselves in bright colors and ribbons, marching in parades, and performing strange, ceremonial pla

WICCA WITCHCRAFT TODAY

ed are utterly unlike any mental powers we know. and exercising them is normally impossible. so, if there are some people with some abnormal powers, why should there not be other people who have other forms of abnormal powers and unusual ways of inducing them? i am continually being asked various questions regarding the witch cult, and i can only answer: nearly all primitive people had initiation ceremonies and some of these were initiation into priesthoods, into magic powers, secret societies and mysteries. they were usually regarded as necessary for the welfare of the tribe as well as for the individual. they usually included purification and some test of courage and fortitude- often severe and painful- terrorisation, instruction in tribal lore, in sexual knowledge, in the making of char

ke children's games than modern dances- they might be called boisterous and noisy, with much laughter. in fact, they are more or less children's games performed by grown-ups, and like children's games they have a story, or are done for a certain definite purpose other than mere enjoyment. i am also permitted to tell for the first time in print the true reason why the important thing1 in all their ceremonies is 'casting the circle. they are taught that the circle is 'between the worlds, that is, between this world and the next, the dominions of the gods. the circle such as it is shown in pictures may or may not be used. it is most convenient to mark it with chalk, paint or otherwise, to show where it is; but marks on the carpet may be utilised. furniture may be placed to indicate the bounds

nd carrying or riding a broom (this represented cleanliness or ritual purity in mexico) the european witch laid great stress on cleanliness and purity. at their meetings the women were always naked, but wore either a necklace or a short cape (women witches in europe lay great stress on necklaces. in mexico the men wore a skin flap fore and aft, like the irish witches, but removed this for certain ceremonies. indians did not kiss, but gave a caress of welcome. they usually worked within small chambers, with wall paintings, which confined the power raised, just as witches use a circle for the same purpose. though it is not impossible that there was some intercourse across the atlantic before columbus, i think it is more likely that similar causes produced similar effects on both sides of the

n and work by calling up a spirit or intelligence and commanding it to do their will. all the members stand in a circle for protection and are warned that if they leave the circle before the spirit is dismissed they may be blasted. this is sometimes varied by working in a graveyard and attempting to raise a corpse to get information from it. there is another school which believes that all magical ceremonies should consist of an act together with a rhyming spell. that is, you must show the powers what to do, then bind them with a rhyme. now if anyone in the last two hundred years had tried to make up a rite they would have used one of these methods or something resembling them. the english witches' method is entirely different. they believe the power is within themselves and exudes from the

people. can some such rides have started the legend of the wild hunt? possibly the legend gave them the idea. it should be noted that the historical raymond de lusignon married a fairy named melusina from whom the lusignon kings of jerusalem and cyprus were descended, and melusina is one of the names of the witches' goddess. at this time, though the people of the heaths would attend the religious ceremonies, only the priests and priestesses would be initiated, passing the tests and taking the oaths. that is, anyone well affected to the people and the cult could attend these ceremonies. this would account for the stories of masked people who would come riding to attend the sabbat. they were known to be nobles, keeping to themselves and taking no part in the proceedings but dancing and feast

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

abylon. it is a curious fact that the classic nations, the greeks and romans, have handed down to us but slight glimpses of the ancient magic, and this is more notable because greece succeeded to the mastership of egypt, and rome to the empire of both the greeks and jews. greece did indeed succeed to a share in the mysteries of the egyptians for the eleusinian mysteries were copies of the ancient ceremonies of isis, osiris and serapis; but they lacked true magic. and further, the classic writings contain but faint glimpses of even the eleusinian mysteries, and these disclose the fact that the pupils were partly ignorant of the true mysteries, a notable example of which is seen in the use of the words konx om pax, of which they knew not the meaning, the words being the greek imitation or tr

received from the g.h. chief adepts and these are placed in our hands to use in the tuition of pupils in the ancient methods of this order. this temple (isis urania) was consecrated as a successor to hermanubis no. 2 which had ceased to exist owing to the death of all its chiefs. the temple no. 1 of licht, liebe, libra is a group of continental mystics who have not been in the habit of performing ceremonies in open lodge, but have conferred the grades chiefly in privacy and in the presence of two or three members, so there is no accurate record of name and rank of all these members. soon after the formation of temple no. 3, permission was granted for the consecration of osiris temple no. 4 at weston-super-mare under rule of v.h. frater "crux dat salubrem" and the west of england has been a

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

re for drinking. they mixed 5 parts of water with their wine, and hippocrates added 1/ 5 of water to milk as a medical draught. phintys, the daughter of callicrates, describes the five virtues of a wife. mental and bodily purity. abstaining from excess of ornament in dress. staying at home. refraining, as females then did, from celebrating public mysteries. piety and temperance. in roman marriage ceremonies it was customary to light 5 tapers and to admit the guests by fives. see plato in leg. iv. theology displays 5 modes of the conception of god, pantheism, polytheism, dualism, unitarianism and trinitarianism. jewish references to five are many 5 gifts to the priests, 5 things which might only be eaten in the camp. not to eat fruit from a tree until it was five years old. the trespass off

. in the hebrew, book of creation, the sepher yetzirah, the hexad is spoken of. the units representing the four quarters of the world; north, south, east and west, and also height and depth, and in the midst of all is the holy temple. see my translation; cap. i. v. ii, and notes. third edition. 1911. the druids had a mysterious religious preference for the number 6. they performed their principal ceremonies on the 6th day of the moon, and on the 6th day of the moon began their year. they went 6 together to gather the sacred mistletoe (misseltoe, and in monuments and plates now extant we often find 6 of their priests grouped together. see mayo, ii. 239. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott an astronomical period of 600 years, spoken of as the naros, the

ey occupied 9 days, and were commenced on the 15th day of the third attic month, boedromion, september. they took place once in every five years. 92. the lesser mysteries were performed in the month elaphebolion, march, at agrae on the river ilyssus in honor of persephone or prosperine, daughter of ceres. candidates after reception became mystae. in the greater mysteries, they became epoptae. the ceremonies were called teletai, perfectings. they remained in use for 1800 years and were only ceased in the time of the emperor theodosius, a.d. 395. mention of 9 worthies is found in literature. they were 3 gentiles hector son of king priam, alexander the great and julius caesar. 3 jews joshua, david and judas maccabeus; 3 christians king arthur of britain, charlemagne and godfrey de bouillon# 9

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

or was to do away with the subgrades of the 5=6 grade and adopt a version of the theoricus adeptus minor and practicus adeptus minor, slightly enlarged and issued to the british temples. these were used as the 6=5 and 7=4 grade teachings (something which israel regardie had suspected for a number of years. clearly, at this point, mathers wanted to test the effect of the rituals of the 6=5 and 7=4 ceremonies by giving his american students the opportunity to use the practical work of the 5=6 subgrade rituals and ease into the two powerful grade currents. after the break in 1900 the order split into two groups. the first was still called the golden dawn under mathers (though this name was later changed to the a.o. or alpha et omega temples. the second group was under a triad of felkin, brodi

the temple that felkin believed to be the golden dawn in germany, though they would have no communication with him (this group was reputedly a member of the "illuminantr. after subsequent meetings with felkin, the "muminanti" agreed to give him associate membership with a person whom he nominated to be sent to europe to attend the various meetings. these meetings and the brief opening and dosing ceremonies that felkin witnessed were the ones he related to his english temples when he attended. felkin assumed that this was the third order, and being admitted, they could claim the higher grades. on his return to england, felkin started up correspondence with brodie innes (in or around 1913, who replied "i have stacks of mss. and teachings going to far further lengths than i used to think pos

he attended. felkin assumed that this was the third order, and being admitted, they could claim the higher grades. on his return to england, felkin started up correspondence with brodie innes (in or around 1913, who replied "i have stacks of mss. and teachings going to far further lengths than i used to think possible "among these manuscripts, to felkin's surprise, were the 6=5 and the 7=4 grade ceremonies of mathers (brodie imes was now 7=4 under mathers, along with mrs. rand and other a.o. temple chiefs) the other manuscripts he referred to were for the main part at iric teachings that later found their way into the cromlech temple. not to be out done, felkin claimed the rank of 8=3 and promptly, through his astral contacts, received the 6=5 and 7=4 grade ceremonies, which he immediatel

to them regardie was a prime example of what not to do, though during his conversation with jack taylor, he was addressed as frater regardie; one of the order's favored sons had returned to the fold. some years earlier jack taylor, who was a staunch stickler for the g.d. oath, told me that an oath was up to the dictates of one's conscience. in this respect, when my wife and i were put through the ceremonies, our oaths were reworded. at thoth hermes we fully understood regardie's predicament and we were of the opinion that the important thing was not to restrict the g.d. teaching to a few, but to try to foster its beliefs to all those who would listen. just before his death, regardie and i were invovled in a number of writing projects together. one of these was the publication of the 6=5 an

the 'tama' in 1614, then, public attention was directed to the order for the first time and many thousands are said to have responded to the invitation offered by the 'tama: those who were admitted were bound over to keep the matter secret, and the larger proportion who received no response to their overtures believed the whole thing to be an ilusion. it will be obvious upon reflection, that the ceremonies and allottment of rituals and instructions of the second order as now existing cannot be identical with that which was obtained prior to the opening of the vault, because the principal symbolism of the 5=6 grade chiefly centres around the discovery and opening of the vault. this being so, it may be noted in passing that the two preceding epochs, may be attributed by the sequence of comp

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