Michael Wynn's Occult Reference Library
CHALICE

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

m, ibid. 1, 280. drecka minni thors ok ogins, ibid. 3, 191. as the north made the sign of thor's hammer, christians used the cross for the blessing (segnung) of the cup; conf. poculum signare, walthar. 225, precisely the norse sig7ia full. minne-drinking, even as a religious rite, apparently exists to this day in some parts of germany. at otbergen, a village of hildesheim, on dec. 27 every year a chalice of wine is hallowed by the priest, and handed to the congregation in the church to drink as johannis segen (blessing; it is not done in any of the neighbouring places. in sweden and norway we find at candlemas a dricka eldhorgs skcd, drinking a toast (see superst. z, swed. 122. 1 thomasius de poculo s. johannis vulgo johannistrunk, lips. 1675. scheffers hauans p. 165. oberlin s. vb. johann

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ork in less formal groups of friends. remember, too, that sometimes the most reticent member may prove the most dynamic at singing chants and raising energies. you may discover that particular members have special gifts -perhaps for leading the dancing or creating spontaneous rituals- but it is important that the most forward members do not take all the leading parts, leaving others to polish the chalice and sweep up the incense. when you admit new members, you may decide to allow an initial time before the person decides to commit themselves -sometimes even the nicest people can bring personality mismatches that can make harmony difficult, even when dealing with rituals and with goodwill on all sides. you may also find that one personality automatically assumes leadership and if this does

s 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 goddess, is an important part of seasonal celebrations. however, modern covens often celebrate the ritual coupling of earth and sky by plunging a knife into a chalice of water, or by the use of physical sex carried out in private, by an established couple, out of sight of the coven. in this way, any very human complications may be prevented from creeping into the ritual. it is also possible to come across well-meaning but totally inexperienced groups who attempt to practise the kind of work that a medium, white witch or healer would take years even to a

hese initial stages, allow your own psyche to guide you as to when the experience is done. if other members of the group are still working, this is not a sign that their experience was more profound. sit quietly or lie down, enjoying the silence and allowing the images of your meditation to develop quite spontaneously. if you are working with a group, remain in the circle and pass round a bowl or chalice of pure water. if you are working indoors with candlelight, arrange the candles so they reflect on the water. as each person gazes into the water, they can contribute a series of images about what the goddess represents to them, which will be stimulated by the meditation. you do not need to use a bowl of water, but it is a way of directing inner images externally to find expression. some p

ng david, identified in legend with arthur's sword excalibur, appears in celtic tradition as the sword of nuada whose hand was cut off in battle. with a new hand fashioned from silver, he went on to lead his people to victory. according to one account, the christian treasures were brought in ad 64 to glastonbury in england by joseph of arimathea, the rich merchant who caught christ's blood in the chalice as he was on the cross and took care of his burial after the crucifixion. some present-day, peace-loving witches, myself included, do not really like the concept of using swords, even though they are pretty spectacular for drawing out a circle on a forest floor, and swords are rarely used in home ritual magick. if you do want to use one, however, you can obtain reproduction ceremonial swor

floor, and swords are rarely used in home ritual magick. if you do want to use one, however, you can obtain reproduction ceremonial swords. the sword is the male symbol to the female symbol of the cauldron, and plunging the swords into the waters of the cauldron can be used in love rituals and for the union of male and female, god and goddess energies as the culmination of any rite. however, the chalice and the athame, or wand, tend to be used for the same purpose, unless it is a very grand ceremony. the bell the bell stands in the north of the circle and is an earth symbol. it is an optional tool and can be made from either crystal or protective brass. best for magick is the kind that you strike. the bell is traditionally rung nine times at the beginning and close of each ritual; the per

ipped on the surface to create divinatory images that offer insights into potential paths. you can cast flower petals into the cauldron water to get energies flowing. for banishing, add dead leaves and tip the cauldron water into a flowing source of water. you can also burn incense in the cauldron if this is the focus of a ritual. the cauldron is a tool of spirit or akasha, the fifth element. the chalice the chalice, or ritual cup, used for rituals is traditionally made of silver, but you can also use crystal, glass, stainless steel or pewter. the chalice represents the water element and is placed in the west of the altar. like the sword, it is a sacred grail treasure and is a source of spiritual inspiration. the grail cup is most usually represented as the chalice that christ used at the

t usually represented as the chalice that christ used at the last supper, in which his blood was collected after the crucifixion. as such, it signifies not only a source of healing and spiritual sustenance, but also offers direct access to the godhead through the sacred blood it once contained. tradition says that the original grail cup was incorporated by roman craftsmen into a gold and jewelled chalice called the marian chalice after mary magdalene. in celtic tradition, it became the cauldron of dagda. in rituals, the chalice can be filled with pure or scented water with rose petals floating on top. i have also mentioned its ritual use with the athame in male/female sacred rites, as the symbolic union of god and goddess that has in many modern covens replaced an actual sexual union (that

dition, it became the cauldron of dagda. in rituals, the chalice can be filled with pure or scented water with rose petals floating on top. i have also mentioned its ritual use with the athame in male/female sacred rites, as the symbolic union of god and goddess that has in many modern covens replaced an actual sexual union (that now tends to occur in privacy between established couples only. the chalice is also central to the sacred rite of cakes and ale that occurs at the end of formal ceremonies- the pagan and much older equivalent of the christian holy communion. the offering of the body of the corn god is made in the honey cakes on the pentacle, or sacred dish, and the beer or wine in the chalice is fermented from the sacrificed barley wine. in primaeval times, actual blood was used t

gs. then the priestess offers the priest a tiny cake and then takes one herself and he offers her the wine before drinking himself. the dual roles work just as well in a single-sex coven. the cakes and ale are then passed round the circle and each person partakes of the body and blood of the earth, offering a few words of thanks for blessings received. in some groups each person has an individual chalice set before them, but everyone still drinks one after the other, offering thanks, unless there is a communal chant of blessing before drinking. the chalice can be filled with wine or fruit juice or water, depending on the needs and preferences of the group. the cakes and ale ceremony and the male/female chalice rite can both be easily incorporated into a solitary ritual. the pentacle the pe

y cakes will serve well. the wand the wand is a symbol of fire and should be placed in the south of the altar. the wand is sometimes represented by a spear. both the wand and spear, like the athame and sword, are male symbols. the spear, another fire symbol, is not used in magick, except occasionally in the form of a sharpened stick in sacred sex rites, when it is plunged into the cauldron or the chalice as a symbol of the sacred union of earth and sky, water and fire. the wand is traditionally a thin piece of wood about 50 centimetres (21 inches) long, preferably cut from a living tree (some conservationists disagree unless the tree is being pruned. after a strong wind or in a forest where trees are being constantly felled, it is often possible to find a suitable branch from which the wan

comes an extension of your mental power and life energy. if the candle represents another person and they are present, ask them to anoint their own candle. if you light a candle for a formal ritual on successive days, you should re-anoint the candle each time, visualising the partial completion of the goal. water water represents its own element and stands in the west in a dish to the left of the chalice. see page 163 for instructions on how to make and empower sacred water. you can also use water to which rose petals have been added or you can float lavender or rose essential oil on top (this water should not be consumed internally. charging and cleansing your tools once you have prepared your elemental substances, you can charge your tools ready for use. if they have been bought, whether

ange your tools and the four elemental substances, also on the altar, to form a square around the central candle: salt in the north, frankincense, fern or cinnamon incense in the east, a gold candle in the south, for abundance, and a jug of water and two small dishes in the west* set the pentacle containing a honey cake in the north, and place the athame in the east, the wand in the south and the chalice of juice or wine in the west* place a ball of clay or dough within the elemental square, on a dish in front of the candle so that light shines on it* facing north, light the altar candle* take the salt from the north and stir it deosil with your athame, saying: power of new life, power of healing, power of regeneration, enter this salt, i ask, mother and father of light and love. you can s

round a second time, tossing it from person to person while chanting* return the clay to the altar and take your honey cake on its dish* hold it over the central candle, saying: bring abundance to those who need it, enough for their needs and a little more, joy and hope* bite into the cake and scatter a few crumbs on the clay, instead of in a libation dish* take the athame and plunge it into the chalice, saying: god to goddess, join thus thy power and give power to thy people who are in need this hour* drink from the chalice and instead of dropping some wine in the libation dish or on the ground, let a drop fall on the clay, saying: fruit of the vine, harvest gathered and transformed, transform likewise what is barren to what is fruitful and living. if you are in a group, you can pass the

to initiate and to take command of people and situations. cauldron of undry: a magical cauldron, one of the original four celtic treasures, that could provide an endless supply of nourishment and had great healing and restorative powers. believed by some scholars to be the inspiration for the holy grail. censer: a container for granular incense that is burned on charcoal. also called a thurible. chalice: a cup or goblet made of glass, crystal, pottery or metal, traditionally silver, used in ceremonies to represent the water element and to hold wine, juice or water. charge: a declaration of the power and benevolence of the goddess (or god) in wicca, similar to the creed in other religions. it is spoken usually in the first person and is sometimes believed to be the words of the goddess cha

quarius and scorpio because the sun enters them in the middle of a season. those born under these signs exhibit stability and a tendency to continue in a predetermined path. see also cardinal, mutable. the goddess: the archetype or source energy of the feminine ultimate power or principle. all the named goddesses are aspects of particular qualities of the goddess in different cultures. grail: the chalice that christ used at the last supper, in which his blood was collected after the crucifixion. grail guardians: nine maidens, sometimes associated with the guardians of sacred wells or with the nine priestesses of the isle of avalon who included morgan le fay, arthur's half-sister, and vivien, the lady of the lake in arthurian tradition who accompanied arthur on his funeral barge. in some gr

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

rd, or in some obscure bedroom of mexico city, or camped beside my horse among the sugar canes in lonely tropical valleys, or couched with my rucksack for all pillow on bare volcanic heights. i had to replace my magical apparatus. i would take the table by my bed, or stones roughly piled, for my altar. my candle or my alpine lantern was my light. my ice-axe for the wand, my drinking flask for the chalice, my machete for the sword, and a chapati or a sachet of salt for the pantacle of art! habit soon familiarised these rough and ready succedanea. but i suspect that it may have been the isolation and the physical hardship itself that helped, that more and more my magical operation became implicit in my own body and mind, when a few months later i found myself performing *in full* operations

ALEISTER CROWLEY LIBER 777

hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 10 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of the powers of water 2 labkl hyrcw% in a the lord of dominion$ ind the lord of love 3 hywjy hyjhl! a established strength [virtue# d abundance 4 hyqwh ladnm$ a perfected work [completion= d blended pleasure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

nd without concealment "somewhere" in the published writings of the master therion. but he has told no one where. it is reserved for the highest initiates, and is synonymous with the accomplished work on the 179 material plane. it is the medicine of metals, the stone of the wise, the potable gold, the elixir of life that is consumed therein. the altar is the bosom of isis, the eternal mother; the chalice is in effect the cup of our lady babalon herself; the wand is that which was and is and is to come. the eucharist of "two" elements has its matter of the passives. the wafer (pantacle) is of corn, typical of earth; the wine (cup) represents water (there are certain other attributions. the wafer is the sun, for instance: and the wine is appropriate to bacchus. the wafer may, however, be mor

h-:muladhara (lingam: 10 :npsh :sthula: and anus :saturn in sagit: tarius oppression :sharira: xcviii- english of col. xcvii: the self. 1 the intellect. 4, 5, 6, 7, 8, 9: the life force. 2 the animal soul which: the intuition. 3 perceives and feels. 10: 320 table iv: cxxxiv: cxxxv: cxxxvi :key scale: titles and: titles and: titles and :attributions of the: attributions of: attributions of :cup or chalice suit: the sword suit :the coin, disc or (hearts (spades: pantacle suit (diamonds: 0: 1 :the root of the :the root of the :the root of the: powers of water: powers of air: powers of earth: 2 :venus in cancer love :moon in libra :jupiter in capricorn: the lord of: the lord of: peace restored: harmonious change: 3 :mercury in cancer :saturn in libra :mars in capricorn: abundance: sorrow: mate

ALEISTER CROWLEY THE HEART OF THE MASTER

oud, and the word thereof is this: the wrath of the master is the energy of love. there is a buffalo cow, grey-blue, whose udders overflow with milk, and her lowing means: the work of the master is the nourishment of life. there is a babe, that with his tiny hands presses out blood from his own breast, and smileth: the way of the master is the innocence of liberty. also, a golden eagle, bearing a chalice of wine, crying aloud: the woe of the master is the rapture of light. last in their midst, above his head, there whirls a wheel of many-coloured radiance, so that thereby all deeds are harmonized in one. and the whirring of the wheel declares: the wisdom of the master is the justice of time. attend to the will of the master! at this there cometh forth from the heart of the wheel a serpent

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

act but the priest's gesture that makes your body hers. the wafer is the disk of the sun, the star in her body. your blood is split from your heart with every beat of your pulse into her cup. it is the wine of her life crushed from the grapes of your sun-ripened vine. on this wine you are drunk. it washes your corpse that is as the fragment of the host, broken by you, the priest, into her golden chalice. you, knight and priest of the order of the temple, saying her mass, become god in her, by love and death. this act of love, thought in its form it be with a horse like caligula, with a mob like messalina, with a giant like heliogabalus, with a pollard like nero, with a monster like baudelaire, though with de sade it gloat on blood, with sacher-masoch crave for whips and furs, with yvette

ALEISTER CROWLEY EQ I 1

t) on my mouth the lips of her like a stone on my sepulchre seal my speech with ecstasy, till a babe is born of me 45 that is silent more than i; for its inarticulate cry hushes as its mouth is pressed to the pearl, her honey breast; while its breath divinely ripples the rose-petals of her nipples, and the jetted milk he laps from the soft delicious paps, sweeter than the bee-sweet showers in the chalice of the flowers, more intoxicating than all the purple grapes of pan. ah! my proper lips are stilled. only, all the world is filled with the echo, that dips over like the honey from the clover. passion, penitence, and pain seek their mother's womb again, and are born the triple treasure, peace and purity and pleasure- hush, my child, and come aloft where the stars are velvet soft! aleister

with the odours of myrtle; and in mine arms she sang unto me her bridal song "come, o my dear one, my darling, let us pass from the land of the plough to the glades and the groves of delight! there let us pluck down the clustered vine of our trembling, and scatter the rose-leaves of our desire, and trample the purple grapes of our passion, and mingle the foaming cups of our joy in the glittering chalice of our love. o! love, what fountains of rapture, what springs of intoxicating bliss well up from the depths of our being, till the foaming wine jets 225 forth hissing through the flames of our passion- and splashes into immensity, begetting a million suns "i have watched the dawn, golden and crimson; i have watched the night all starry-eyed; i have drunk up the blue depths of the waters, a

ALEISTER CROWLEY EQ I 5

fiery breast of an arab girl["the dancers issue from beyond the veil" 18 "the prophet" sway like the lilies, gentle girls! like lilies glimmer! furl yourselves as he lily furls its radiance dimmer! curl as the lily-petal curls, subtler and slimmer! unfold your ranks and waft yourselves apart, that i may guess what pearl is at the heart, what dew-drop glistens on the crown gold-wrought within the chalice of your coiled cohort "the musicians" the flutes coo. it is the voice of love in spring, at dawn, in dew; and piercing through those low loves that rejoice, wails in the violin that supreme string of passion, that is more akin to death than love, that shrieking sin whose teeth tear passion's tortured skin and drink love's blood, and rage within black bowels of lust to win, to win some crow

s "i bear the red-tipped lilies under the moon" 123 rosa ignota! ah! the pale moon flowers; the soft shy glances, and the virgin unwon! oh! the sweet burden of the sunless hours: love! i am conquered! nay, love! i have won! oh, feeble moon-light! oh sweet stars undone by the pale longing of eld! o virgin word, under the silent moon i bear the sword! oh, the soft burden of the sunken sun "i bear a chalice of lilies under the moon "i bear the red-tipped lilies under the moon" light is no more; oh! let us swoon and die! and the secret way is starlit, star-bestrewn, star-guarded, star-set under the starry moon! is there no way but this beneath the sky? oh, moon of eld, ah! shall we die or swoon? o rose eclipsed, o rose, my rose of roses, the night is pale to death; the lyre reposes under the s

ALEISTER CROWLEY EQUINOX EQ I 2 2

r, 235 and mercury with the alchemical powers of the seven planets; precipitating the salt from the four elements- subtilis, aqua, lux, terra; and mingling flatus, ignis, aqua, and terra, smote them with the cross of hidden mystery, and cried "fiat lux" youth strides on with hasty step, and by summer of this year- 1898- we find p. deep in consultation with the mystics, and drinking from the white chalice of mystery with st. john, boehme, tauler, eckart, molinos, levi, and blake "rintrah roars and shakes his fires in the burden'd air, hungry clouds swag on the deep" insatiable, he still pressed on, hungering for the knowledge of things outside; and in his struggle for the million he misses the unit, and heaps up chaos in the outer darkness of illusion. from the cloudless skies of mysticism

i, pp. 172-186. 12 hence "odic" force; and "obi" or "obeah" witchcraft. illustration on page 271 approximated below_ hb:shin hb:taw hb:qof_ air_ tablet/ of air/ pan) tacle_ seals/ throne. lamps of east_ incense) black white banner of east_ salt salt_ spirit 7 heavens of assiah tablet_ of earth lamp_ 20# key_ of_ tarot_ 10 averse_ seats for altar sephiroth_ practicus/ lamp/ lamp_ hiereus hegemon_ chalice (o/ lamp_ sephiroth water sephiroth_ in banner seven tablet hb:heh hb:vau hb:heh hb:yod of west palaces of water_ diagram 26. arrangement of the temple for the 31st path in the 3= 8 ritual. he then explains to the theoricus the twentieth key of the tarot. it is a glyph of the powers of fire. the angel crowned with the sun is michael, the ruler of solar fire. the serpents which leap in the

hegemon" leads him to "the tablet of the olympic, or aerial planetary spirits,"17 and shows him "the geomantic figures" with the ruling intelligences and genii, also the talismanic symbols allotted to each geomantic figure.18 the "hierophant" now confers upon the theoricus the title of lord of the thirteenth path, who quits the temple for a short time. by means of the symbol of the stolistes- the chalice of lustral water- the theoricus 273 seeks entrance to the temple. the "hierophant" rises, and facing the altar, addresses the theoricus thus "before you is represented the symbolism of the garden of eden, at the summit is the supernal eden containing the three supernal sephiroth. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from m

ivers form the cross of the great adam. in malkuth is eve, the completion of all, the mother of all. the "hierophant" then gives the theoricus the sign of this grade, and explains the altar symbol "the cross above the triangle represents the power of the spirit of life rising above the triangle of waters; and reflecting the triune therein, as further marked by the lamps at their angles: while the chalice of water placed at the junction of the cross and triangle represents the maternal letter mem" after which, the tablet bearing the mystic seals and names drawn from the kamea of mercury19 is shown the theoricus, as well as the tablet of the seven planes of the tree of life, answering to the seven planets, and the tablet showing the meaning of the alchemical mercury on the tree of life; also

ALEISTER CROWLEY EQUINOX EQ I 2

have to be published in a bucket! each of these adorations differs from the others by a single word and occasional article 186 illusion d'amoureux she lay, the gilded lily with geranium lips, in the midst of the flower of night. kindlier than the moon, her body glowed with more than harvest gold. fierier than the portent of a double venus, her green eyes shot forth utmost flames. from the golden chalice of love arose a perfume terrible and beautiful, a perfume strong and deadly to overcome the subtler fragrance of her whole being with its dominant, unshamed appeal. she lay with arms outstretched, as if awaiting the visitation of some god. some ghastly god, for sure? for where she lay, the gilded lily with geranium lips, was, as it were, a flower of night. it was a small square room, black

ALEISTER CROWLEY EQUINOX EQ I 3 2

l accomplishing this and expanded within into five circles. this shows that the five principles of man must be united perfectly.25 the lion and hb:yod with the rose cross represents the first cause, the dawn, the virgin mother, and the great work "nequaquam vaccum"26 shows that "before abraham was, i am" the eagle and hb:heh with the cup represent the blood shed for the remission of sins, and the chalice of the stoistes "libertas evangelii" shows free-will. the man with hb:vau and the dagger shows the "last result" hb:vau is taurus, the redemption. the dagger is the means. for "dei gloria intacta" is the end of all. and the bull with h and chain shows the burial and the earth, life and labour which accomplish all these things "legis jugum" shows destiny balancing free-will. 230 in the mids

ALEISTER CROWLEY EQUINOX EQ I 3 3

lten stars, surging above the arch of the firmament; i swear to thee by the mane-pennoned lances of light, to stir the lion of thy darkness from its lair, and lash the sorceress of noontide into fury with serpents of fire. 4. o thou intoxicating vision of beauty, fair as ten jewelled virgins dancing about the hermit moon; i swear to thee by the peridot flagons of spring, to quaff to the dregs thy chalice of glory, and beget a royal race before the dawn flees from awakening day. 5. o thou unalterable measure of all things, in whose lap 16 lie the destinies of unborn worlds; i swear to thee by the balance of light and darkness, to spread out the blue vault as a looking-glass, and flash forth therefrom the intolerable lustre of thy countenance. 6. o thou who settest forth the limitless expans

e, evoe! i adore thee, iao! o thou bloodshot eye of lightning, glowering beneath the eyebrows of thunder! i adore thee, evoe! i adore thee, iao! o thou four-square crown of nothing, that circlest the destruction of worlds! i adore thee, evoe! i adore thee, iao! o thou bloodhound whirlwind of lust, that art unleashed by the first kiss of love! i adore thee, evoe! i adore thee, iao! o thou wondrous chalice of light, uplifted by the maenads of dawn! i adore thee, evoe! i adore thee, iao! o thou fecund opal of death, that sparklest through a sea of mother-of- pearl! i adore thee, evoe! i adore thee, iao! o thou crimson rose of the dawn, that art fastened in the dark locks of night! i adore thee, evoe! i adore thee, iao! o thou pink nipple of being, thrust deep into the black mouth of chaos! i

ee, evoe! i adore thee, iao! o thou crimson vintage of life, that art poured into the jar of the grave! i adore thee, evoe! i adore thee, iao! o thou waveless ocean of peace, that sleepest beneath the wild heart of man! i adore thee, evoe! i adore thee, iao! o thou whirling skirt of the stars, that art swathed round the limbs of the aethyr! i adore thee, evoe! i adore thee, iao! o thou snow-white chalice of love, thou art filled up with the red lusts of man! i adore thee, evoe! i adore thee, iao! o thou fragrant garden of joy, firm-set betwixt the breasts of the morning! i adore thee, evoe! i adore thee, iao! o thou pearly fountain of life, that spoutest up in the black court of death! i adore thee, evoe! i adore thee, iao! o thou brindle hound of the night, with thy nose to the sleuth of

ALEISTER CROWLEY EQUINOX EQ I 3

andscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. there's the vision called the lion of the light, a brand of ruby flame and emerald 23 waved by the hermeneutic hand. there is the chalice, whence the flood of god's beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like

ALEISTER CROWLEY EQUINOX EQ I 4 2

oiled, as it were, like a little pink amethyst from the stuff of her brain. and yet another peers from the mysterious 318 citadel of her heart, which like a faded and extinguished censer, rusts in the decadence of its scented memories. the three worms dispose themselves and begin to talk. the little worm which is issuing from her mouth begins "i am her mouth, her beautiful mouth, that sweet frail chalice where her soul delighted to dissolve itself and to lie. that mouth of hers, so nervous, so intimately sensible, that it is pleasant to think of it as the fragile rim of the holy and wonderful amphora of her strange exultant being "i am- since i was fed on them- all that litany of kisses which passion flung like a storm of wet rose-leaves on to her mouth- am, am i not- all those dreams and

ALEISTER CROWLEY EQUINOX EQ I 6

reast of fate is pregnant with despair got on her by the piercing shaft of time. ah! unborn child of fate and time, i am weary of them that gave thee birth. shall i love thee? o darling, wilt thou come to me in the silence, saying: i hear the mystery of time, and the secret of fate? i know not yet, but surely thou shalt know of the rose, the rose, the rose of the world; with thee shall i bear the chalice of blood-tipped lilies, the chalice of red, sweet lilies under the moon? but now there is no moon, nor any sun; the world's gray noon only is for thee and me; there is no sound in the nerveless silences of the fading world; there is a quiver of light on the river of life; we are unwed, my rose, nor knoweth each the other; we are undone, my rose, my secret rose, my unknown rose! and still t

ALEX SANDERS THE KING OF THE WITCHES

ber of ,one of his covens. many visitors asked to be initiated and within a year or so he had covens in many parts of the country. not all the initiates could be investigated fully, however, and alex had some unpleasant surprises. one eighteen-year- weari ng their robe s, witches walk to the covc nstcad or witches' ring calling down the power the symbolic sex actmaxine plunges the athamc into the chalice the witches' altar. beside it lies the hook 4 sluulows to bring money or prosperit y to a petitioner, the wit ches pass a pentacle rounel the outside or the circle' having brou gh t down the powcr, the witches [111 to the ground old boy from the midlands was initiated into alex's coven and worked diligently until he felt he was ready for the second grade. before taking it, he had to prove

ALEXANDRIAN BOOK OF SHADOWS OCCULT

hatever, that i will ever keep secret, and never reveal, the secrets of the art, except it be to a proper person, properly prepared within a circle such as i am now in. this i swear by my hopes of a future life, mindful that my measure has been taken; and may my weapons turn against me if i break this my solemn oath, h and other witch of the same gender help c to feet. p fetches anointing oil and chalice of wine. h moistens fingertip with oil saying: h: i hereby sign thee with the triple sign. i consecrate thee with oil, h touches moistened finger to just above pubes, right breast, left breast, and above pubes again. h moistens fingertip with wine and anoints the same three places, saying: h: i consecrate thee with wine, h: i consecrate thee with my lips [kiss as above] priest[ess] and wit

. l the version given here draws from both of these sources. i don't remember what other sources i actually used here, but of course this ritual exists in every standard gardnerian or alexandrian bos. l initiation of the third degree hps sits upon the altar, facing south, in the osiris position. hp kneels before her, kisses both knees, extends arms along thighs, and adores. hp then fetches filled chalice and celebrates wine and cakes. hp again kneels before hps, kisses knees and extends arms in adoration as before. both rise. hp says: hp: ere i proceed with this sublime rite, i must beg purification at thy hands. hps takes up a red cord and binds his arms, then taking up the cable-tow, leads him once about the circle. hp kneels facing altar. scourge. hp rises and is unbound whereupon he bi

ork to be done, now is the appropriate time to do it. or a meditation upon the moon's season, or such other matter as may be fitting or needful. at an esbat wine and cakes will follow, but at a sabbat the great rite comes first. notes l from the witches' way by the farrars. wine blessing follows: working part of esbat circle (any worship circle) hps stands in god position before altar. hp fills a chalice with red wine and offers it up to her from his knees. hps takes athame between her palms and holds it above the chalice. hp: as the athame is to the male, hps: so the cup is to the female; both: and conjoined they bring blessedness. laying athame aside, hps accepts cup of hp (kiss, sips and returns it to him (kiss) who also sips and arises to pass it to a woman (kiss) to sip and hence from

goes to the hp and, with wand, draws the five-point star upon his breast and upon the crown of the horned god. hp kneels and hps places the crown upon his head. fresh incense is cast into the thurible. hps strikes the bell and hp says: hp: hear ye my witches, welcome to our great sabbat. welcome we the spirits of our departed kin. hps strikes bell. witches walk slowly around the circle. hps fills chalice with wine and hands it to hp who drinks and then says: hp: in humility, as the horned one asks, i bid my witches drink. hp takes chalice to first witch, giving it with his right hand whilst taking the taper with his left (kiss, then extinguishing the taper before accepting back the chalice. repeat with each witch present. hp then says: hp: listen, my witches, to the words of the horned one

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

concerned the mind, the one who uses it (the self) and the form nature may be equally stimulated. this statement means, for instance, that if all the emphasis of the soul energy available is poured into the lower nature, the natural man, it might result in the shattering of the form and the consequent uselessness of the man in service. if all of it, on the other hand, is poured into the receiving chalice of the astral nature, it might only serve to intensify the glamour and to produce fanaticism. 1. the lower psychic man physical and astral must receive a balanced quota of force. 2. the mind must receive its share of illuminating energy. 3. a third part of that energy must be retained within the periphery of the soul nature to balance thus the other two. this is a replica of the experience

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

moment and then i fly into the golden pathway that leads unto the sun" phrase ii. for the emotional nature "there is no darkness and no fog. there is no night or day. there are no storms nor peace, no rest nor strife; only the steadfast will of god which works toward good" phrase iii. for the physical body "down from the mountain top i come, bringing the light of life, the life of light. into the chalice of the form i pour that light which life confers, this life which light sustains. i see this golden light transform the darkness into day. i see the blue of life divine pour through the form, healing and soothing. thus is the task performed. thus is a man of earth transformed into a son of god" give the coming months to these three phrases in your meditation and ponder deeply on their sign

the breath of love i hover. i stay a little moment and then i fly into the golden pathway which leads into the sun. phrase ii. there is no darkness and no fog. there is no night nor day. there are no storms nor peace; no rest, nor strife. only the changeless love of god, which works towards good. phrase iii. down from the mountain top i come, bringing the light of love, the love of god. into the chalice of all forms i meet, i pour this love which light confers, this love which life sustains. i see the love of life divine pour through the form, my own and others. it heals and soothes. thus is the task performed. thus is a man of earth transformed into a son of god. in summarising the ray qualities with which you have to deal in fitting yourself for progress in world service, they might be

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

on. this can be clearly seen if we contrast the energies of the four arms of the cross as they are demonstrated by the man both before and after the long and drastic experience upon the cross. 1. taurus. the bull of desire. the light of aspiration and knowledge. 2. leo. the lion of self-assertion. the light of the soul. 3. scorpio. the agent of deception. the light of liberation. 4. aquarius. the chalice of self-service. the light of the world. the fixed cross is the cross of light. and playing through this cross all the time, and emanating from leo, are the "fires of god" cosmic, solar and planetary producing purification, the intensification of the light and eventual revelation to the purified man who stands in light. from aries comes cosmic fire; from sagittarius comes planetary fire; a

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

tes. when the vertical assumes the horizontal, pralaya supervenes. evolution is the movement of the horizontal to upright positiveness. in the secret of direction lies the hidden wisdom; in the doctrine of absorption lies the healing faculty; in the point becoming the line, and the line becoming the cross is evolution. in the cross swinging to the horizontal lies salvation and pralayic peace. the chalice the lower chalice rises like a flower of colour dark or somber. dull it appears to the outer vision, but within a light will sometime shine and shatter the illusion. chalice the second rises from out the lower sheath as does the flower from out the calix green. of colour rose it is, and many shades thereof; and to the onlooker it seems as if the colour might transcend the inner shining lig

dark or somber. dull it appears to the outer vision, but within a light will sometime shine and shatter the illusion. chalice the second rises from out the lower sheath as does the flower from out the calix green. of colour rose it is, and many shades thereof; and to the onlooker it seems as if the colour might transcend the inner shining light. but this is but illusion which time itself dispels. chalice the third surmounts all and opens wide in time its outspread petals. blue does it appear and blends with the rose, forming at first a deep impenetrable shade which shuts out the light. within the three, deep hidden in the heart, tiny at first yet ever waxing greater, shines the light divine. this light, through radiating heat and innate divine vibration, constructs for itself a sheath of i

wide in time its outspread petals. blue does it appear and blends with the rose, forming at first a deep impenetrable shade which shuts out the light. within the three, deep hidden in the heart, tiny at first yet ever waxing greater, shines the light divine. this light, through radiating heat and innate divine vibration, constructs for itself a sheath of iridescence. it emerges from the threefold chalice as a floating bubble alights on a flower. within this iridescent sheath burns the inner flame, and in its turn it burns out the lower gross material. e'en as the path is neared, clearer the light shines out. forth through the chalice gross and dark that forms the foundation shines the light supernal, till all who see the radiation cry out within themselves "behold, a god is here" forth fro

e as a floating bubble alights on a flower. within this iridescent sheath burns the inner flame, and in its turn it burns out the lower gross material. e'en as the path is neared, clearer the light shines out. forth through the chalice gross and dark that forms the foundation shines the light supernal, till all who see the radiation cry out within themselves "behold, a god is here" forth from the chalice rosy red shines the inner glow, till soon the red of earth desire becomes the glow of heaven's fire, and all is lost save aspiration that shades not the cup with karmic colour. forth from the chalice blue shines and glows the inner light divine till all the forms are burnt and gone, and naught is left save one divine abstraction. naught but the shells remain below, naught but the forms for

cup with karmic colour. forth from the chalice blue shines and glows the inner light divine till all the forms are burnt and gone, and naught is left save one divine abstraction. naught but the shells remain below, naught but the forms for use, and at the culmination what strange event is seen? tarry, o pilgrim, at the strange appearance, with bowed head watch the progress of the fire. slowly the chalice threefold merges into an altar, and from that triple altar mounts the fire unto its source. as mounts and spreads the inner flame, the beauty of the central sphere, lit with a radiance white, causes the worlds to stand and cry "behold, a god is here" ever the flames mount higher, ever the warmth streams forth, till in the moment of the hour- 503- a treatise on the seven rays- volume v: the

ALICE BAILEY THE LABOURS OF HERCULES

of eurytion, the shepherd, and his twoheaded dog, orthrus" he paused "one caution i can give" he added slowly "invoke the aid of helius" through gate the twelfth the son of man who was also the son of god departed. in search of geryon he went. within a temple hercules made offerings to helius, the god of fire in the sun. for seven days he meditated, and then a favor was bestowed on him. a golden chalice fell upon the ground before his feet. he knew within himself that this bright object would enable him to cross the seas to reach the land of erytheia. and so it was. within the safe protection of the golden chalice, he sailed across the tossing seas until he came to erytheia. upon a strand in that far country, hercules debarked [196] not long thereafter he came upon the pasture land where

ANALYSIS OF THE 5 6 INITIATION

iples of man that must be united into perfection and for this the adept does work continuously. the lion and red rose are a symbol of first cause, the beginning, the dawn. it is further symbolized by the virgin mother and the great work. nequaquam vacuum means "nowhere a void" this is the motto written about the lion. it can be summed up in saying that "before abraham was "i am" the eagle and the chalice stand for the blood that must be shed for the remission of sins. it is the purifying waters from the cup of the stolistices. libertas evangelii, the "liberty of the gospel" is the free will that only the adept can process. in addition, the sacrifice of the cross is a doorway to freedom without the restriction of the law. the man and the dagger explain the final result. w is b, the tarot ca

BAPHOMANTIS LUCIFERIAN SATANIC MASS

offer no seeapology. this is a rite to cause change. it is only "black" in the sense that you are causing change to a weaker will whose objective is to enslave you to their particular borg god. love is the law, love under will. in illuminated iconoclasm, panoptebaphomantis luciferian\satanic mass (for 1-2 practitioners) if indoors, preperation of the temple: incense to be burnt (peferably hazel, chalice of strong wine, black candles (if using circle candles may be color coded represenitive of the 4 elements, wafer\bread on the altar two candles, one on the left (black, one on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right place the daggar (knife,sword (pitcher of water, bowl

. i give praise to lucifer and look foward to his ultimate reign and the pleasures that are to come. veni, omnipotens aeternae diabolus (mistress of temple kisses the temple keeper on the lips and says "may satan be with you (priest) then say: bringer of enlightenment, i greet you who cause us to seek the forbidden knowledge and find true light in darkness" then dip your finger in the wine in the chalice, construct in the air an inverted pentagram then say, blessed are the strong for they shall inherit the earth! blessed are the proud for they shall breed gods! let the humble and meek die in there misery! hail our father and lord of the earth! pick up the paten with host on it, hold it in front of you. and say: sancttissimi corporsis satanas, recieve this host lord lucifer which i, thy wor

they shall breed gods! let the humble and meek die in there misery! hail our father and lord of the earth! pick up the paten with host on it, hold it in front of you. and say: sancttissimi corporsis satanas, recieve this host lord lucifer which i, thy worthy servant offer to thee. may i gain strength through you and knowledge to serve you better! so be it! place paten(host) back on altar. pick up chalice raise it up towards the inverted pentagram and say: i offer the chalice of desire that it may arise in thy sight of thy majesty for my use and gratification and be pleasing unto thee. to satan, giver of youth and happiness! place chalice back on alter and spinkle incense onto the burning coals of incent burner while saying: may this incense rise before thee, infernal lord and may thy bless

d pour the water into bowl with a slight bit of graveyard earth and say: cain wonderd through the desert of nodd. as cain approached death from the desert heat, the ground parted and water sprung up. and cain partook of it's sweetness. dip the aspergeant into the water turn to each compass point and say. in the name of lucifer i bless thee with the waters of life! female: dip your finger into the chalice, then on your forehead draw an inverted pentagram, then kneel down before the alter and say: i who am the joys and pleasures of life, which strong men have forever sought, have come to give you, lord lucifer, my eternal love, to serve you for all of eternity, accept me now for i am truly yours forever! i shall take comfort within you. accept me always as your own, blood of your own blood

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

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

e offerings are bestowed. these offerings of flowers, scented water, food, and music are provided by means of the items quickly at hand that represent each substance in abundance. the drum signifies the music; there is scented water kept in a cistern with a peacock fan on its lid; the food consists of small amounts of rice or grain provided by the sponsor; and a bowl of flower petals is nearby. a chalice for beer is also nearby and is filled by the sponsor. indeed, outside the grounds of the temple, there was a vendor selling various offering items that someone could purchase and add to the petition they wished to sponsor. these items include beer, juniper incense, flowers, and grain; beer was the most abundant item for sale and was sold in plastic bottles. 1.3. reconsecration offerings th

reference to preexisting tormas and offerings. what is meant by this is that the tormas (figure 22) and chalices of beer143 that are constantly present within the chapel are reempowered to be offered up once again to these deities. again, these offerings represent the power and grandeur of offerings as large as oceans and as wide as lakes. 143 see figure 11; the statue of tsiu marpo holds such a chalice of beer. when at tengy ling, i witnessed this chalice being filled with beer by one of the monk caretakers of the chapel. 92 1.4. vow amendment here the central goal of the ritual prayer is revealed as a petition that these deities remember and amend their vows as protectors of the buddhist teachings. 1.5. request the text ends unceremoniously with a request that these deities strike down

l 2005) 107 figure 32. the t.r. chapel at k ndeling monastery (photo: c. bell 2005) 108 figure 33. the text of the lightning garland with surrounding ritual accoutrements, at tengy ling monastery, lhasa (photo: c. bell 2005) 109 figure 34. ritual recitation area for the lightning garland at tengy ling monastery. notice the surrounding ritual items of drum, cistern and peacock feather fan, alcohol chalice, and offering plate for money (photo: c. bell 2005) 110 figure 35. mother and daughter making prayers and offerings to the central tsiu marpo statue at tengy ling monastery (photo: c. bell 2005) 111 figure 36. same mother and daughter making prayers and offerings to the central tsiu marpo statue at tengy ling monastery (photo: c. bell 2005) 112 5 oracle tsiu marpo s ritual significance can

BLACK SERPENT1

reproduced here with permission. april 30th the alter must face the west most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. belial first and working clockwise leaving leviathan for last. an incense of calamus and frankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for leviathan and dip the dagger into the water and sprinkle it above each candle. finally, invite the fifth element from the center of the ritual space. kneel at the altar in prayer "we pray thee leviathn, bestow upon us the strength of your design. let the

BLAVATSKY H P ANTHROPOGENESIS

, one of whose symbols is the left pillar of solomon's temple- boaz. the umbilicus is connected through the placenta with the receptacle in which are fructified the embryos of the race. the ark is the sacred argha of the hindus, and thus the relation in which it stands to noah's ark may be easily inferred when we learn that the argha was an oblong vessel, used by the high priests as a sacrificial chalice in the worship of isis, astarte, and venusaphrodite, all of whom were goddesses of the generative powers of nature, or of matter- hence representing symbolically the ark containing the germs of all living things("isis unveiled" vol. ii, p. 444) mistaken is he who accepts the kabalistic works of to-day, and the interpretations of the zohar by the rabbis, for the genuine kabalistic lore of o

BOOK OF PLEASURE

e belief is full in the the book of pleasure (self love) get any book for free on: www.abika.com 27 law, are house holders following their desires. the formula holds good for any purpose*(4) illustration, the loss of faith in a friend, or an union that did not fulfill expectations. casting the shadow. the ego not being totally oblivious, let him retain only and visualise the sigil form, it is his chalice, the means of vacuity and incarnation. by the deliberation of an analogous emotion at that time, he deputises the law (reaction. miraculous is he, balance not known in this world imitated (attained. all other consciousness annulled with safety, the vehicle strong enough for the ecstasy, he is beyond hurt. now let him imagine an union takes place between himself (the mystic union of the ego

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

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 latter can be made from cow-horns (obtainable from handicraft stores, such as the tandy leather company chain, with stands either separate or attached, made from bent silver or copper wire or from wood. some witches refer to their goblet as a "chalice" but, to my mind, this smacks of the eucharistic cup of christianity so i tend to avoid it. some witches do not care to have deity figures on their altar. the majority, however, do. you can seek out actual statues, though good ones are not easy to come by (copies of boticelli's "birth of venus" irreverantly known as "venus on a half-shell! are ideal for the goddess. many witches search for

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

oups of seite 13 wicca01.txt friends. remember, too, that sometimes the most reticent member may prove the most dynamic at singing chants and raising energies. you may discover that particular members have special gifts -perhaps for leading the dancing or creating spontaneous rituals- but it is important that the most forward members do not take all the leading parts, leaving others to polish the chalice and sweep up the incense. when you admit new members, you may decide to allow an initial time before the person decides to commit themselves -sometimes even the nicest people can bring personality mismatches that can make harmony difficult, even when dealing with rituals and with goodwill on all sides. you may also find that one personality automatically assumes leadership and if this does

s 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 goddess, is an important part of seasonal celebrations. however, modern covens often celebrate the ritual coupling of earth and sky by plunging a knife into a chalice of water, or by the use of physical sex carried out in private, by an established couple, out of sight of the coven. in this way, any very human complications may be prevented from creeping into the ritual. it is also possible to come across well-meaning but totally inexperienced groups who attempt to practise the kind of work that a medium, white witch or healer would take years even to a

hese initial stages, allow your own psyche to guide you as to when the experience is done. if other members of the group are still working, this is not a sign that their experience was more profound. sit quietly or lie down, enjoying the silence and allowing the images of your meditation to develop quite spontaneously. if you are working with a group, remain in the circle and pass round a bowl or chalice of pure water. if you are working indoors with candlelight, arrange the candles so they reflect on the water. as each person gazes into the water, they can contribute a series of images about what the goddess represents to them, which will be stimulated by the meditation. you do not need to use a bowl of water, but it is a way of directing inner images externally to find expression. some p

ng david, identified in legend with arthur's sword excalibur, appears in celtic tradition as the sword of nuada whose hand was cut off in battle. with a new hand fashioned from silver, he went on to lead his people to victory. according to one account, the christian treasures were brought in ad 64 to glastonbury in england by joseph of arimathea, the rich merchant who caught christ's blood in the chalice as he was on the cross and took care of his burial after the crucifixion. some present-day, peace-loving witches, myself included, do not really like the concept of using swords, even though they are pretty spectacular for drawing out a circle on a forest floor, and swords are rarely used in home ritual magick. if you do want to use one, however, you can obtain reproduction ceremonial swor

floor, and swords are rarely used in home ritual magick. if you do want to use one, however, you can obtain reproduction ceremonial swords. the sword is the male symbol to the female symbol of the cauldron, and plunging the swords into the waters of the cauldron can be used in love rituals and for the union of male and female, god and goddess energies as the culmination of any rite. however, the chalice and the athame, or wand, tend to be used for the same purpose, unless it is a very grand ceremony. the bell the bell stands in the north of the circle and is an earth symbol. it is an optional tool and can be made from either crystal or protective brass. best for magick is the kind that you strike. the bell is traditionally rung nine times at the beginning and close of each ritual; the per

ipped on the surface to create divinatory images that offer insights into potential paths. you can cast flower petals into the cauldron water to get energies flowing. for banishing, add dead leaves and tip the cauldron water into a flowing source of water. you can also burn incense in the cauldron if this is the focus of a ritual. the cauldron is a tool of spirit or akasha, the fifth element. the chalice the chalice, or ritual cup, used for rituals is traditionally made of silver, but you can also use crystal, glass, stainless steel or pewter. the chalice represents the water element and is placed in the west of the altar. like the sword, it is a sacred grail treasure (see page 185) and is a source of spiritual inspiration. the grail cup is most usually represented as the chalice that chri

t usually represented as the chalice that christ used at the last supper, in which his blood was collected after the crucifixion. as such, it signifies not only a source of healing and spiritual sustenance, but also offers direct access to the godhead through the sacred blood it once contained. tradition says that the original grail cup was incorporated by roman craftsmen into a gold and jewelled chalice called the marian chalice after mary magdalene. in celtic tradition, it became the cauldron of dagda. in rituals, the chalice can be filled with pure or scented water with rose petals floating on top. i have also mentioned its ritual use with the athame in male/female sacred rites, as the symbolic union of god and goddess that has in many modern covens replaced an actual sexual union (that

dition, it became the cauldron of dagda. in rituals, the chalice can be filled with pure or scented water with rose petals floating on top. i have also mentioned its ritual use with the athame in male/female sacred rites, as the symbolic union of god and goddess that has in many modern covens replaced an actual sexual union (that now tends to occur in privacy between established couples only. the chalice is also central to the sacred rite of cakes and ale that occurs at the end of formal ceremonies- the pagan and much older equivalent of the christian holy communion. the offering of the body of the corn god is made in the honey cakes seite 114 wicca01.txt on the pentacle, or sacred dish, and the beer or wine in the chalice is fermented from the sacrificed barley wine. in primaeval times, a

gs. then the priestess offers the priest a tiny cake and then takes one herself and he offers her the wine before drinking himself. the dual roles work just as well in a single-sex coven. the cakes and ale are then passed round the circle and each person partakes of the body and blood of the earth, offering a few words of thanks for blessings received. in some groups each person has an individual chalice set before them, but everyone still drinks one after the other, offering thanks, unless there is a communal chant of blessing before drinking. the chalice can be filled with wine or fruit juice or water, depending on the needs and preferences of the group. the cakes and ale ceremony and the male/female chalice rite can both be easily incorporated into a solitary ritual. the pentacle the pe

y cakes will serve well. the wand the wand is a symbol of fire and should be placed in the south of the altar. the wand is sometimes represented by a spear. both the wand and spear, like the athame and sword, are male symbols. the spear, another fire symbol, is not used in magick, except occasionally in the form of a sharpened stick in sacred sex rites, when it is plunged into the cauldron or the chalice as a symbol of the sacred union of earth and sky, water and fire. the wand is traditionally a thin piece of wood about 50 centimetres (21 inches) long, preferably cut from a living tree (some conservationists disagree unless the tree is being pruned. after a strong wind or in a forest where trees are being constantly felled, it is often possible to find a suitable branch from which the wan

comes an extension of your mental power and life energy. if the candle represents another person and they are present, ask them to anoint their own candle. if you light a candle for a formal ritual on successive days, you should re-anoint the candle each time, visualising the partial completion of the goal. water water represents its own element and stands in the west in a dish to the left of the chalice. see page 163 for instructions on how to make and empower sacred water. you can also use water to which rose petals have been added or you can float lavender or rose essential oil on top (this water should not be consumed internally. charging and cleansing your tools once you have prepared your elemental substances, you can charge your tools ready for use. if they have been bought, whether

ange your tools and the four elemental substances, also on the altar, to form a square around the central candle: salt in the north, frankincense, fern or cinnamon incense in the east, a gold candle in the south, for abundance, and a jug of water and two small dishes in the west* set the pentacle containing a honey cake in the north, and place the athame in the east, the wand in the south and the chalice of juice or wine in the west* place a ball of clay or dough within the elemental square, on a dish in front of the candle so that light shines on it* facing north, light the altar candle* take the salt from the north and stir it deosil with your athame, saying: power of new life, power of healing, power of regeneration, enter this salt, i ask, mother and father of light and love. you can s

round a second time, tossing it from person to person while chanting* return the clay to the altar and take your honey cake on its dish* hold it over the central candle, saying: bring abundance to those who need it, enough for their needs and a little more, joy and hope* bite into the cake and scatter a few crumbs on the clay, instead of in a libation dish* take the athame and plunge it into the chalice, saying: god to goddess, join thus thy power and give power to thy people who are in need this hour. seite 127 wicca01.txt* drink from the chalice and instead of dropping some wine in the libation dish or on the ground, let a drop fall on the clay, saying: fruit of the vine, harvest gathered and transformed, transform likewise what is barren to what is fruitful and living. if you are in a

to initiate and to take command of people and situations. cauldron of undry: a magical cauldron, one of the original four celtic treasures, that could provide an endless supply of nourishment and had great healing and restorative powers. believed by some scholars to be the inspiration for the holy grail. censer: a container for granular incense that is burned on charcoal. also called a thurible. chalice: a cup or goblet made of glass, crystal, pottery or metal, traditionally silver, used in ceremonies to represent the water element and to hold wine, juice or water. charge: a declaration of the power and benevolence of the goddess (or god) in wicca, similar to the creed in other religions. it is spoken usually in the first person and is sometimes believed to be the words of the goddess cha

quarius and scorpio because the sun enters them in the middle of a season. those born under these signs exhibit stability and a tendency to continue in a predetermined path. see also cardinal, mutable. the goddess: the archetype or source energy of the feminine ultimate power or principle. all the named goddesses are aspects of particular qualities of the goddess in different cultures. grail: the chalice that christ used at the last supper, in which his blood was collected after the crucifixion. grail guardians: nine maidens, sometimes associated with the guardians of sacred wells or with the nine priestesses of the isle of avalon who included morgan le fay, arthur's half-sister, and vivien, the lady of the lake in arthurian tradition who accompanied arthur on his funeral barge. in some gr

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

mental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are 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 th

DAVID ICKE THE BIGGEST SECRET

respecifically, in. provence!9 no wonder the vine (bloodline/knowledge) can beidentified in this very part of france. centuries later it became one version of the holygrail story of so much myth and legend. these are the symbolic stories of king arthur(another sun, and they can also be seen in the tarot cards and the music and art ofeurope for centuries. the grail has been portrayed as the cup or chalice which held theblood of jesus at the crucifixion. but this blood was merely symbolic of the bloodwhich flowed in the ancient rituals in which lambs were sacrificed at the spring equinoxand, for the more initiated, the bloodlines which go back to the reptilian gods. in theearly manuscripts of the grail stories, the holy grail is called the sangraal. how closethis is to the sang raal, the old

star fire, the female lunar essence. the femalemenstrual cycle is governed by the cycles of the moon and the blood contains thatenergy. it222s ingredients are supposed to ensure a long life. in india it was called somaand in greece it was ambrosia, some researchers suggest. this was said to be the nectarof the gods and it was- the reptilian gods who are genetic blood drinkers. the 221holygrail222 chalice or cup is also symbolic of the womb and drinking menstrual blood, as wellas being a symbol of the reptilian 221royal222 bloodline itself. menstrual blood was providedfor the elite of the reptilian 221royal222 line by virgin priestesses and this is the origin of theterm 221scarlet woman222 or, to the greeks, 221sacred woman222. the greek word for this,hierodulai, was eventually translated i

first mentioned in english records at the time of henryviii, they are described as outlandish people, calling themselves egyptians14 the term,tarot, is believed to be derived from two egyptian words, tar meaning road, and romeaning royal.15 the royal road to wisdom if the knowledge is used properly and notmalevolently. the tarot consists of the minor arcana, four suits called swords (blade),cups (chalice, pentacles and sceptres, and the major arcana or great secrets, knownas trumps. among the trumps was the joker which has survived in modern playingcards. the joker is the jester who used humour and clowning to pass on the message.the joker also connects to the trickster, a term you find in native american myth.todays playing cards are an abridged form of the tarot. the colours black and re

DEMONIC BIBLE

and a plate on which to place the burning parchment on the night you burn the pact giving your body, mind, and soul to lucifer. you will also require a bowl of water on the night you perform the baptism (this is "unholy" water. you will further require a small jar of oil for your anointing on the night you receive your ordination (this is "unholy" anointing oil) you may use any glass or cup as a "chalice. you may use any liquid as an "elixir (i have often used coffee rather than liquor since coffee is a stimulant which i found enhances the work more than alcohol) if you do not have a robe, you may wear any clothing, although you may prefer to at least dress in black. each ritual builds upon the previous rituals. each alignment you make requires that previous alignments have been made. each

ritual chamber; shut out all outside light sources. 3. light candle(s. 4. light incense; place incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. recite any preliminary statements("i have crossed the gates of hell. etc. 7. recite incantation three or more times; until satisfied that the alignment has been formed. 8. drink from chalice as a sign of communion with the forces of darkness. 9. extinguish candles; allow light to once again enter the ritual chamber. in the performance of these rites you shall set yourself apart to the forces of darkness, consecrate your body as a temple to the dark lord, cross the gates of hell, and become one with the forces of darkness. this differs from all other systems of magic involving

es incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. celebrant recites any preliminary statements( i have crossed the gates of hell) 7. initiate recites any preliminary statements. 8. initiate recites incantation three or more times. 9. celebrant and initiate recite incantation together three or more times. 10. both drink from chalice as a sign of communion with the forces of darkness. 11. the initiate gives herself to the celebrant who does to her as he wishes. 12. celebrant extinguishes candles; allows light to once again enter the ritual chamber. cooperative style ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources. 3. either celebrant or partn

ner lights incense; places incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. celebrant recites any preliminary statements( i have become the devil incarnate) 7. partner recites any preliminary statements( i am the goddess of darkness) 8. celebrant and initiate recite incantation together three or more times. 9. both drink from chalice as a sign of communion with the forces of darkness. 10. celebrant and partner come together in sexual union. 11. extinguish candles; allow light to once again enter the ritual chamber. the rituals of the demonic bible may be undertaken by a group or coven. if this is the case, each participant chooses a dark god/goddess as his personal archetype. the high priest performs the rituals to cro

black robes and wait outside the ritual chamber. 3. light 2 black candles and place them in candle holders. 4. high priest& high priestess enter the ritual chamber carrying the candle holders. 5. high priestess removes her robe and sits on the altar with her legs spread. 6. high priest lights the incense burner, places one of the candle holder in each of the high priestesses hands and places the chalice between her thighs. 7. high priest rings the bell nine times, thus purifying the air. 8. high priest walks counter-clockwise around the circle, swinging the incense burner while reciting the incantation i am satan, i am lucifer, i am the devil incarnate; i am belial, i am leviatan, i am the devil incarnate he drinks from the chalice. 9. high priest sprinkles unholy water to the south, the

ry statement after the high priest. 15. high priest recites the invocation three times. 16. high priest and high priestess recite the invocation three times. 17. entire congregation recites the invocation three times. 18. high priest repeats the invocation one last time, calling the particular spirit or spirits invoked into his body. 19. by rank, participants approach the altar and drink from the chalice. 20. high priest reads any requests to the forces of darkness and burns them. 21. high priest presents to the forces of darkness any gifts which have been brought. 22. new members are brought into the chamber and initiated at this time. 23. other activities may be carried out within the ritual chamber, then 24. the gong is struck three times signaling the participants that they may leave

a denial of moral codes imposed upon man by church of state "lord's prayer" backwards (recite nine times) nema! livee morf su revilled tub noishaytpmet ootni ton suh deel suh tshaiga sapsert tath yeth vigrawf eu za sesapsert rua suh vigrawf. derb ilaid rua yed sith suh vig neveh ni si za thre ni nud eeb liw eyth muck mod-ngik eyth main eyth eeb dwohlah neveh ni tra chioo rertharf rua (drink from chalice) pact giving body, mind& soul (write upon parchment and burn; recite three times before burning, recite three times while burning, and recite three times after burning) i give my body to lucifer. i give my mind to lucifer. i give my soul to lucifer. my flesh is his flesh. my blood is his blood (lastly, drink from chalice then say) lucifer accept this, my sacrifice. ritual of consecration i

n and in the name of lucifer* i bless and consecrate this body as a temple to the dark lord* i bless and consecrate this temple in the name of satan and in the name of lucifer* i set myself apart to the dark lord and to the forces of darkness* i bless and consecrate this body in the name of satan and in the name of lucifer(*repeat each line three times**repeat this section three times (drink from chalice) invocation of the unholy trinity unholy trinity of hell, i invoke thee. unholy trinity of hell, i summon thee. unholy trinity of hell, i conjure thee. come forth, unholy trinity of hell, and manifest thyself within this body, this temple which i have prepared. come forth, unholy trinity of hell, and manifest thyself. fill me with the unholy spirit. come forth, unholy trinity of hell, and

holy trinity unholy trinity of hell, i invoke thee. unholy trinity of hell, i summon thee. unholy trinity of hell, i conjure thee. come forth, unholy trinity of hell, and manifest thyself within this body, this temple which i have prepared. come forth, unholy trinity of hell, and manifest thyself. fill me with the unholy spirit. come forth, unholy trinity of hell, and manifest thyself (drink from chalice) invocation of the unholy spirit unholy spirit, i invoke thee. unholy spirit, i summon thee. unholy spirit, i conjure thee. come forth, unholy spirit, and manifest thyself within this body, this temple which i have prepared. come forth, unholy spirit, and manifest thyself. come forth, unholy spirit, and manifest thyself (drink from chalice [notes: the first few rituals of the demonic bible

nine great lords of the abyss, i summon thee. nine great lords of the abyss, i conjure thee. come forth, nine great lords of the abyss, and manifest thyselves within this body, this temple which i have prepared. come forth, nine great lords of the abyss, and manifest thyselves. send unto me my unholy guardian demon, and come forth, nine great lords of the abyss, and manifest thyselves (drink from chalice) invocation of your unholy guardian demon my unholy guardian demon, i invoke thee. my unholy guardian demon, i summon thee. my unholy guardian demon, i conjure thee. come forth, my unholy guardian demon, and manifest thyself. within this body, this temple which i have prepared. come forth, my unholy guardian demon, and manifest thyself. lead me upon the dark path on which i walk. come fort

ardian demon, i invoke thee. my unholy guardian demon, i summon thee. my unholy guardian demon, i conjure thee. come forth, my unholy guardian demon, and manifest thyself. within this body, this temple which i have prepared. come forth, my unholy guardian demon, and manifest thyself. lead me upon the dark path on which i walk. come forth, my unholy guardian demon, and manifest thyself (drink from chalice) the four kings the magician who performs the rituals of the demonic bible may choose to skip this section and advance to the next section entitled, crossing the gates of hell, or may first invoke the four demon kings who rule over the quarters of the earth (viz. east, west, north, and south) the four kings are often called oriens, or uriens, paymon or paymonia, ariton or egyn, and amaymon

tan, and manifest thyself. come forth, satan, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. come forth, satan, and manifest thyself. come forth, satan, and manifest thyself. consecrate me in thy name, satan. sanctify me in thy name, satan. bless me in thy name, satan. come forth, satan, and manifest thyself (drink from chalice) invocation of lucifer to the east i call, and into the air of enlightenment: lucifer, i invoke thee. lucifer, i summon thee. lucifer, i conjure thee. come forth, lucifer, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, lucifer, and manifest thyself. come forth, lucifer, and manifest thyself. open wide the gates of hell t

est thyself. come forth, lucifer, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. come forth, lucifer, and manifest thyself. come forth, lucifer, and manifest thyself. consecrate me in thy name, lucifer. sanctify me in thy name, lucifer. bless me in thy name, lucifer. come forth, lucifer, and manifest thyself (drink from chalice) invocation of belial to the north i call, and to the depths of the earth: belial, i invoke thee. belial, i summon thee. belial, i conjure thee. come forth, belial, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, belial, and manifest thyself. come forth, belial, and manifest thyself. open wide the gates of hell that i may

d manifest thyself. come forth, belial, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. come forth, belial, and manifest thyself. come forth, belial, and manifest thyself. consecrate me in thy name, belial. sanctify me in thy name, belial. bless me in thy name, belial. come forth, belial, and manifest thyself (drink from chalice) invocation of leviatan to the west i call, and to the depths of the sea: leviatan, i invoke thee. leviatan, i summon thee. leviatan, i conjure thee. come forth, leviatan, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, leviatan, and manifest thyself. come forth, leviatan, and manifest thyself. open wide the gates of hell

self. come forth, leviatan, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. come forth, leviatan, and manifest thyself. come forth, leviatan, and manifest thyself. consecrate me in thy name, leviatan. sanctify me in thy name, leviatan. bless me in thy name, leviatan. come forth, leviatan, and manifest thyself (drink from chalice) ritual to become the devil incarnate i am satan; i am lucifer; i am the devil incarnate. i am belial; i am leviatan; i am the devil incarnate. i am the south; i am the east; i am the devil incarnate. i am the north; i am the west; i am the devil incarnate. i am in fire; i am in air; i am the devil incarnate. i am in earth; i am in water; i am the devil incarnate. i am satan; i am lucifer;

carnate. i am the south; i am the east; i am the devil incarnate. i am the north; i am the west; i am the devil incarnate. i am in fire; i am in air; i am the devil incarnate. i am in earth; i am in water; i am the devil incarnate. i am satan; i am lucifer; i am the devil incarnate. i am belial; i am leviatan; i am the devil incarnate. i am the devil incarnate (recite three times; then drink from chalice) the eight sub-princes of hell the formula of the demonic bible (as i preformed it) originally paralleled the sacred magic of abramelin the mage by invoking the four crown princes of hell (satan, lucifer, belial, and leviatan) to cross the gates of hell and then invoking the eight sub- princes of hell (astarot, magot, belzebud, asmodee, paimon, amoymon, oriens, and ariton) to open the lock

e which i have prepared and set apart to the dark lord. come forth, astarot, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. consecrate me in thy name, astarot. sanctify me in thy name, astarot. bless me in thy name, astarot. come forth, astarot, and manifest thyself. come forth, astarot, and manifest thyself (drink from chalice) invocation of magot/the 2nd sub-prince magot, i invoke thee. magot, i summon thee. magot, i conjure thee. come forth, magot, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, magot, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. consecrate me in

, this temple which i have prepared and set apart to the dark lord. come forth, magot, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. consecrate me in thy name, magot. sanctify me in thy name, magot. bless me in thy name, magot. come forth, magot, and manifest thyself. come forth, magot, and manifest thyself (drink from chalice) invocation of asmodee/the 3rd sub-prince asmodee, i invoke thee. asmodee, i summon thee. asmodee, i conjure thee. come forth, asmodee, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, asmodee, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. conse

e which i have prepared and set apart to the dark lord. come forth, asmodee, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. consecrate me in thy name, asmodee. sanctify me in thy name, asmodee. bless me in thy name, asmodee. come forth, asmodee, and manifest thyself. come forth, asmodee, and manifest thyself (drink from chalice) invocation of belzebud/the 4th sub-prince belzebud, i invoke thee. belzebud, i summon thee. belzebud, i conjure thee. come forth, belzebud, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, belzebud, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

chakras are not in the body per se; they are actually whirls, circles, or lotuses which are seen in the aura. they are in the physical body, because they reside in the astral body. in western magick, the most important are usually seven in number and are located along the spine from the perineum to the crown of the head. opening the chakras results in the attainment of various magickal energies. chalice: a stemmed goblet used as the tool of elemental water. the magickal weapon of elemental water and the west. channeling: the process by which a spirit is allowed to take control of the consciousness of a medium or channeler, and speaks through the mouth of that person. identical to the practices of trance mediums, but it tends to dispense with the traditional paraphernalia of the seance. us

g within the hermetic order of the golden dawn [g.d, he developed his own system of magick based upon ordo templi orientis [o.t.o] sex magickal secrets, g.d. techniques, his own channeled writings, and his own practical experiences. the order he founded was the argentium astrum [a.a. he is famous for his many writings, including the encyclopedia called the equinox, and magick: parts 1-4. cup: see chalice. curcurbite: in alchemy (q.v, a type of container. in sex magick (q.v) the vagina- d- daemon: in greek myth, an intermediate spirit between men and the gods. daemons such as the one that guided socrates act as counselors and guardians to human beings. dadouchos: from the greek meaning "a torch bearer" originally, a hereditary officer at the mysteries of the eleusian demeter, whose torch sy

cast a magick circle in the tradition of the hermetic order of the golden dawn [g.d (q.v. this ritual is used by adepts to consecrate and cleanse a hall (room) as a preparation for any magickal ritual, especially operations of gray magick (q.v. water: one of the five magickal elements. it has the properties of being cool and moist. the element of the west. the elemental weapon/tool is the cup or chalice. waxing (moon: the moon from when the new moon can just be seen to the time of the full moon. western occultism: the magick of europe and english speaking nations around the world that has descended from the magick of sumeria, babylonia, egypt, greece, rome, the arabs and the jews, as well as from the indigenous european magick of ancient times. it's range is roughly coequal with that of c

DION FORTUNE MYSTICAL QABALA

he bright fertile mother. khorsia, the throne. marab, the great sea. god-name: jehovah elohim. mystical qabala page 94 archangel: tzaphkiel. order of angels: aralim, thrones. mundane chakra: shabbathai, saturn. spiritual experience: vision of sorrow. virtue: silence. vice: avarice. correspondence in microcosm: the right side of the face. symbols: the yoni. the kteis. the vesica piscis. the cup or chalice. the outer robe of concealment. tarot cards: the four threes. three of wands: established strength. three of cups: abundance. three of swords: sorrow. three of pentacles: material works. colour in atziluth: crimson. in briah: black. yetzirah: dark brown. assiah: grey flecked pink [page 140] i 1. binah is the third member of the supernal triangle, and the task of its elucidation will be bot

sed. 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, ceases to be dynamic and becomes consolidated [page 160] mystical qabala page 108 54 cups are essentially the female force, for the cup or chalice is one of the symbols of binah and is intimately allied with the yoni in esoteric symbolism. the three of cups is, therefore, at home in binah, for the two sets of symbols reinforce each other. the three of cups, which is aptly named abundance, represents the fertility of binah in her ceres aspect. 55. the three of swords, however, is called sorrow, and its symbol in the tarot pack is a he

in splendour. a lamen is the magical weapon of tiphareth; and it therefore becomes necessary to say something concerning the nature of magical weapons in general in order that the function of a lamen can be understood. 85. a magical weapon is some object which is found to be suitable as a vehicle for force of a particular type. for instance, the magical weapon of the element of water is a cup or chalice; the magical weapon of the element of fire is a lighted lamp. these objects are mystical qabala page 145 chosen because their nature is congenial to that of the force to be invoked; or in modern language, because their form suggests the force to the imagination by association of ideas. 86. tiphareth is traditionally associated with the breast, both by virtue of the network of nerves which

DONALDTYSON BLACKMAS

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

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

eat care is taken to make it artistic. the athame is normally used to cast the circle at the beginning of rituals, thus establishing the magical space within which rituals are performed. it is also used for summoning and banishing the spirit entities who are called to be present as guardians of the ceremony. at the climax of the ritual at which wine is shared, the athame is often plunged into the chalice of wine (symbolic of the sex act. although occasional pieces of art show figures identified as pagans or witches holding a knife, knives were conspicuous by their absence in european witchcraft texts. they appear to be one of the several elements introduced by gerald b. gardner (1884.1964, who was largely responsible for creating modern neo-pagan witchcraft. gardner had spent most of his l

nown abortionist, and was suspected of providing infants for ritual sacrifice in a black mass conducted by a libertine priest, abbe guibourg. black mass encyclopedia of occultism& parapsychology. 5th ed. 190 these masses were purportedly celebrated on the body of a naked woman. it was claimed that at the moment of consecration of the host, an infant s throat was cut, the blood was poured into the chalice, and prayers were offered to the demons asmodeus and ashtaroth. other obscene rites were associated with the host. at the trial of la voisin, evidence was given that some black masses had been held at the request of the royal mistress the marquise de montespan, in order to retain the favor of louis xiv. other masses were associated with murder and poison plots, and many famous names were i

oad range of subjects, and her articles on parapsychology, healing, human potential, and the interconnectedness in living nature have appeared in many languages, including english, german, french, italian, spanish, polish, and yiddish. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. ivanova, barbara. the golden chalice. edited by m. mir and l. vilenskaya. san francisco: h. s. dakin, 1986. reincarnation and healing. psi research 5, 1,2 (march/june 1986. some experiments on healing processes. international journal of paraphysics 19, 5,6 (1985. ivunches chilean familiars (see south america) iyi see integral yoga international iynx a chaldean symbol of universal being, the name of which means power of transm

overy jones became somewhat hostile to crowley, who had expelled him from his order. over the years jones wrote a number of books, including the anatomy of the body of god (1925, which attempts a threedimensional projection of the kabalistic tree of life (see also kabala) sources: achad, frater [charles stansfeld jones. the anatomy of the body of god. chicago: collegium ad spiritum sanctum, 1925. chalice of ecstacy. chicago: yogi publication society, 1923. liber 31. san francisco: level press, 1974. q.b.l. or the bride s reception. the author, 1922. jones, franklin albert (1939) currently known by his religious name avatara adi da, franklin jones is the founder of the free daist communion, an advaita vedanta community that has undergone a number of changes since its founding in 1972. accor

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ulture, 1938. fosdick, sara. nicholas roerich. new york: nicholas roerich museum, 1964. melton, j. gordon. religious leaders of america. 2nd edition. detroit: gale research, 1999. nicholas roerich, 1874.1947. new york: nicholas roerich museum, 1974. pealian, gerhard. nicholas roerich. agoura, calif: aquarian education group, 1974. roerich, nicholas. adamant. new york: corona mundi, 1922. flame in chalice. new york: nicholas roerich museum, 1929. heart of asia. new york: atlas publishing, 1929. realm of light. new york: nicholas roerich museum, 1931. roessling, bernhardt emil (1892.1961) teacher who wrote on parapsychology. he was born on november 27, 1892, in brussels, belgium. he completed his doctorate at louvain university, belgium (1914, moved to the united states and became a language

entacle:.in the name of the salt of the earth and by virtue of the life eternal, be thou unto me as a sign of light and a seal of will. 2. the talisman of the moon should be composed of a circular and well-polished plate of the purest silver, being of the dimensions of an ordinary medal. the image of a crescent, enclosed in a pentagram, should be graven on the obverse side. on the reverse side, a chalice must be encircled by the duadic seal of solomon, encompassed by the letters of the lunar genius pi-job. this talisman is considered a protection to travellers, and to sojourners in strange lands. it preserves from death by drowning, by epilepsy, by dropsy, by apoplexy, and madness. the danger of a violent end which is predicted by saturnian aspects in horoscopes of nativity, may be removed

ces. however, in 1888, the elderly abbot of the order had some concern that the chalices would be stolen by people who wished to use them for less altruistic magical purposes. the chalices were secretly transported to london, where the centennial ceremony was to be performed. however, in spite of all precautions, the three chalices were stolen and used for black magical purposes. when the primary chalice was eventually recovered, the gold was melted down, and the pottery cup smashed into the earth (later, one of the auxiliary chalices turned up at an antiquities auction in antioch where it was purchased by the metropolitan museum in new york; it is now exhibited as the chalice of antioch with legends of it having been the holy grail. the third chalice was never found) the actual founding o

chalice was never found) the actual founding of the temple of the holy grail as it presently exists began in the 1960s with the magical preparation undertaken by a solitary magician. he was not aware of the prior history of the destruction of the grail and not formally connected with any traditional grail order. however, through interior guidance, he was led over several years to construct a new chalice using white magical and theurgical preparations. following that same guidance, in august of 1988 he traveled over 1,000 miles to a sacred site in canada, where he used the new chalice for a theurgical eucharist to bless the planet and humanity. only after this event, which he performed quite unaware of its full implications, did he while returning home hear an interior voice naming him the

centuries and newer lineages begun by bishops claiming ordination from occult realms. various independent bishops have consecrated the new grailmaster in 18 historical apostolic and 22 european esoteric lineages. additionally, the grailmaster and temple are keepers of the true grail, which is the divine royal blood (san greal in christian esoteric tradition, and not to be confused with the grail chalice itself. for believers, the grail is the normally invisible and intangible divine sacrificial energy that nurtures evolutionary unfoldment in the physical universe and among beings developing in the physical level of existence. the grail power sanctifies matter, and is identified with the philosopher s stone that transforms the lower into the higher, expands contracted heart-consciousness

n rituals, primarily the roman catholic mass. thus a satanist would speak the lord s prayer in reverse. the idea of a cult that parodied and profaned christianity was in all likelihood built out of incidents in which different individuals, over the centuries, actually performed individual sacrilegious acts. it was rumored that satanists would attempt to obtain consecrated hosts or wafers from the chalice of a church altar to be profaned in some manner. sometimes, a turnip was said to be colored black and used to imitate a host wafer. the practice of satanism was recorded in the memory and documents of the christian church in the west but no actual incident of devil worship occurred until the time of louis xiv of france, although it was alleged that in the house of the irish sorcerer, dame

nctions, helps them to overcome the fear of aging and death, and makes magic-working easier. other common practices include the creation of a temporary sacred space, the circle, usually marked by candles, which may be drawn indoors or out, but which is erased at the conclusion of a ceremony. most neopagan witchcraft rituals involve the use of a sacred knife, the athame, symbolizing the god, and a chalice symbolizing the goddess. coven leadership typically lies with the high priestess( high because all experienced witches are considered to be priests and priestesses themselves) who may or may not have a permanent male partner. this combination of female leadership and a powerful feminine image of deity has drawn many women to the craft, which they see as a religion that values and sacralize

FAUST

what good to hearts is kindness, hands benevolence, when through the state a fever runs and revels, and evil hatches more and more of evils? who views the wide realm from this height supreme, to him all seems like an oppressive dream, where in confusion is confusion reigning and lawlessness by law itself maintaining, a world of error evermore obtaining. this man steals herds, a woman that, cross, chalice, candlestick from altar; for many years his boastings never falter, his skin intact, his body sound and fat. now plaintiffs crowd into the hall, the judge, encushioned, lords it over all. meanwhile in billows, angry, urging, a growing tumult of revolt is surging. great crimes and shame may be the braggart s token, on worst accomplices he oft depends; and guilty! is the verdict often spoken

FOCUS OF LIFE

ction" thus spake smiling aaos, on rising from the dead. then turning towards his shadow "i come! the changing word that destroys religion, a vortex wind that shall jest in temples! again! a reveller in the marshalled order of the sexes, the mad anarch of desires, the wild satyr of wolfish kisses! once again to earth, o thou whirlwind of desire, thou drunken breath of ribald lightning! my vampire chalice of ecstasy! yea, as my rapacious flame reareth before thee, thou escapeth from me with the laughing whisper of thy wonderful pleasure! o, l.c.o' cs! thou insatiable thirst of my self-love, with none but thee will i procreate "what now am i after resurrection? the sinful despair of magic? i am the iconoclast of logos: the sun-satyr of chaos! thunder and lightnings? yea, a vital gaiety to dr

FRATER ELIJAH ANGELS OF CHAOS

ontinually molded by us. an automatic drawing evokes this in the viewer. i/4b: an image of our lady babalon whose gateway is 156. she is her. the number 156 commonly depicted by erisians under the number 23: 2-3= 1, 2+3= 5, 2*3= 6. she being of many faces, both terrible and wonderful. i/5a: a brief struggle of the author and writer, as i questioned the formulation of this book. babalon passed her chalice and helped me free myself for easier communication. the technique is very simple. a sexual congress turned inward. involuted light, which can be used for communication enhancement, protection against quliphotic forces, vampirism or any other number of uses. our nature becomes readily apparent by our actions. sex is the universal impulse. i/5b: an encouragement of chrnzn to the reader seeki

FULLER J F C SECRET WISDOM OF THE QABALAH

of hebrew words and names 84 secret wisdom of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, and, as plato said, our knowledge

e ten sephiroth of which represent the angels or intelligences of the stars and planets. the zohar says: for the servants [sephiroth] that serve the holy, blessed be he! it made the throne [the briatic world, and four supports [pillar of mildness] and six steps [pillars of mercy and justice] to the throne, together ten. the whole is like a cup of blessing (see diagram 2) diagram 2: the qabalistic chalice secret wisdom of the qabalah page 35 that which is in the ten words, like the thorah which is given in ten words; and as the universe, which is the maaseh beraishith, which has been created by ten sayings. the holy, blessed be he! affixed to the throne legions to serve it [the ten angelic hosts of this world. and for the service of these, the holy, blessed be he! made sammael and his legio

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

lence and only silence can express, i proclaim that the sun has risen.'appendixckierophant:'khabs (knocks)hiereus:'am'(knocks)hegemon:'pekht (knocks)hiereus:'konx (knocks)hegemon:'om'(knocks)'pax'(knocks)begemon:'light (knocks)hierophant:'in (knocks)hiereus:'extension (knocks) end of the ceremony of the opening of the temple.12609ceremonyofthe admissionofa neophytethekerux removes the rose, lamp, chalice and paten from altar.hierophant:'fratresandsororesof the order of them.267 r.267.1 have received a dispensation from the second order to admita.b.to the 0=0 degree of neophyte, in witness whereof 1 command the honoured hegemon to see that the candidate is prepared.'thehegemon rises, removes his chair between the pillars and passes without the portal. he instructs the sentinel to prepare th

ourelements and remember our vowofsecrecy.'thehierophant, leaving his insignia, goes to the west of the altar and, facinge.raises the mystical rose, saying:hierophant:'i invite you to inhale with me the perfumeofthis rose, as a symbolofair (placing his hands over the fire 'to feel the warmthofthis sacred fire (partakes of bread and salt 'to eatofthis bread and of this salt as typesofearth (raises chalice 'and, finally to drink with me of this wine, the consecrated emblemofelemental waters.'hepasses to e.ofaltar with sol and administers the mystical repast to the senior chief, raising and handing him eachofthe elements in turn.thesaluting sign is not madebyanyone during this ceremony.thechiefs partake in their order and are followed by the officers from the hiereus to the dadouchos.thesenti

se and partake as before.hierophant:'letall members of the2=9grade now rise' they rise and partake as before.hierophant:'letall members of the1=10grade now rise' they rise and partake as before.hierophant:'letall neophytes now rise' they rise and partake as before. when the last neophyte is placed at the e.ofthe altar the kerux comes up without insignia and communicates; but when he is handed the chalice he consumes the wine and holding the cup on high turnsitupside down and cries with a loud voice:kerux:'itis finished' all rise.thekerux restores the chalice to the altar and returns to his place.hierophant:(knocks 'tetelestai!'hiereus:(knocks once. all give sign.hierophant:'may what we have received sustain us in our search for the quintessence the stone of the philosophers, true wisdom an

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the more formal school of western ceremonial magic, there are four tools. these four tools are related to the four elements with the fifth, or spirit, being the gnostic himself. gnostic theurgy page 163 the wand. fire. the wand is used as an extension of the will or intent of the gnostic. it concentrates the energies of the rite and is used extensively with rites of invocation and evocation. the chalice. water. the chalice is the projection of the intuition of the gnostic. it has many uses including offerings and the eucharist within the gnostic liturgy. the dagger. air. the dagger or small blade is the projection of the intellect. in some rites it is exchanged for a sword. it is used to contain energies and create sigils and signs. the pentacle. earth. the pentacle is the symbol of the b

GOETIA LUCIFERIAN

er robe and spreads her lips wide, to reveal teeth and a slithering tongue. she invites you in. the teeth retract yet the tongue still slithers as you grow close. you shall go unto her, muse and lover, mother and harlot feel this sensual fire within, open your eyes with her within. she embraces you and you are drawn close to kiss her. before she touches her lips with yours, she drinks of a golden chalice which is filled with blood. she licks your lips with another serpent tongue, and the taste of blood drives you deep within her. the embrace is the paramount of ecstasy, from which shakes the foundation of your being. as you are close to her, another hand brings up a skull bowl of blood, which was catching the fornication of her lips below. this is her sacrament, the elixir of the beast and

GOLDEN DAWN RITUALS F

sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (pre

t to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the

GOLDEN DAWN RITUALS G

nd the fourth river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on d

e names in this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" step 4 replacing the chalice, let the adept take the incense (we recommend that our rosicrucian fr

thy kingdom and servants, that by it, i may control them for all just and righteous purposes" using the sword, trace over the fire wand the invoking active spirit pentagram and the invoking fire pentagram with the lion kerub within a circle. note: when using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of n holding the chalice on high, and recite the following "o thou mighty angel banaa, ruler and president over the four angels of fluid o, i beseech thee to impress into this weapon thy magic power, that by it, i may control the spirits who serve thee for all just and righteous purposes" let the adept trace with the chalice above the fire wand, the invoking active spirit pentagram and invoking fire pentagram with

o art ruler and president over the four angels of the denser l of o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness that with it i may control the spirits of thy realm for all just and righteous purposes" pick up the pantacle and trace over the wand within a circle, the invoking active spirit pentagram and invoking fire pentagram with the kerub in the center. water chalice empowering the lesser angle of o let the adept hold the fire wand on high, and recite the following "o thou powerful angel hnlrx, thou who art lord and ruler over the fiery waters, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid direct the spirits who serve thee in purity and singleness of aim" holding the fire wand over the chali

ng the fire wand over the chalice, within a circle, trace the invoking passive spirit pentagram and the invoking pentagram of n with the kerub in the center. empowering the lesser angle of n let the adept hold the magical sword of the art on high and recite the following: 8 "o thou powerful angel htdim, thou who art lord and ruler over the pure and fluid element of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may with its aid direct the spirits who serve thee in purity and singleness of aim" with the sword over the chalice, trace within a circle the invoking passive spirit pentagram, the invoking water pentagram, and insert the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to

nvoking water pentagram, and insert the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of m let the adept hold the air dagger up high and recite the following "o thou powerful angel htaad, thou who art lord and ruler of the etheric and airy qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid, direct the spirits who serve thee in purity and singleness of aim" with the dagger held over the chalice, trace within a circle the invoking passive spirit pentagram and the invoking water pentagram with the kerub. empowering the lesser angle of l let the adept hold the pantacle on high and recite "o thou powerful ange

hee in purity and singleness of aim" with the dagger held over the chalice, trace within a circle the invoking passive spirit pentagram and the invoking water pentagram with the kerub. empowering the lesser angle of l let the adept hold the pantacle on high and recite "o thou powerful angel hmagl, thou who art lord and ruler of the more dense and solid qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that with its aid i may direct the spirits who serve thee in purity and singleness of aim" with the pantacle held over the chalice, trace within a circle the invoking passive pentagram of spirit and the invoking pentagram of n with the kerub. air dagger empowering the lesser angle of o let the adept hold the fire wand on high and recite the fol

, i conjure thee to confer upon this dagger thy mysterious and magical powers, 9 that by its aid, i may control the spirits who serve thee for such purposes as be pure and upright" holding the fire wand over the air dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. empowering the lesser angle of n let the adept hold the chalice on high and recite the following "o thou resplendent angel eytpa, thou who governest the realms of fluid m, i conjure thee to confer upon this dagger thy mysterious powers, that by its aid, i may control the spirits who serve thee for such purposes as be pure and upright" holding the chalice over the air dagger, trace within a circle the invoking active spirit pentagram and the invoking ai

stow upon this pantacle the magic powers of which thou art sovereign, that by its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the fire wand over the russet portion, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. empowering the lesser angle of n let the adept hold the chalice up high and recite the following "o thou glorious angel nphra, thou who governest the moist and fluid essences of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art sovereign, that by its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the chalice over the olive portion, trace within a circle the invoking p

GOLDEN DAWN RITUALS ZAM15

ance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical sword is to be used in all cases where great force and strength are to be used and are required, but primarily, it is utalized for banishing and for defense against evil forces. fo

GOLDEN DAWN RITUALS ZAM19

he ears, or hearing from the eyes, so there have been ages which have seen, others which have heard, others again that have smelt and tasted. now, there remains that in a short and swiftly approaching time honor should likewise be given to the tongue, that what formerly saw, heard, and smelt shall finally speak, after the world shall have slept away the intoxication of her poisoned and stupefying chalice, and with an open heart, bare head, and naked feet shall merrily and joyfully go forth to meet the sun rising in the morning. chapter ix these characters and letters, as god hath here and there incorporated them in the sacred scriptures, so hath he imprinted them most manifestly on the wonderful work of creation, on the heavens, on the earth, and on all beasts, so that as the mathematician

GOLDEN DAWN RITUALS ZAM21

ch is in thee. amen (all rise) chief adept "fraters and sorors of the r.r. et a.c, let us purify and consecrate this temple. magus of water, i command thee to perform the lesser banishing ritual of the pentagram and to purify this hall and all members with the element of water" magus of water "mighty chief, all thy commands shall be obeyed (magus of water performs l. b. r. p. and then takes water chalice off west altar and brings it to the east facing chief adept) magus of water (draws invoking water pentagram in the air and swings "in the name of hcoma and by the name of mph arsl gaiol, i purify thee with water (magus of water stands in the east facing west, draws cross in air with chalice and sprinkles) magus of water "in the name of el, strong and mighty, and in the name of gabriel, the

inkles) magus of water "in the name of el, strong and mighty, and in the name of gabriel, the great archangel of water, i purify thee with water" magus of water (scatters water around the edges of the circle beginning in the east sprinkling every few inches) says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ae simulachrum ad suam perniciem adorabant. during the king s absence, barbatus beseeches his consort theodorada to procure for him that image of the snake. illaque respondit: si hoc perpetravero, pater, veraciter scio me inorituram/ he perseveres and at last persuades her; as soon as the image is in his hands, he melts it down, and delivers the metal to goldsmiths to make out of it a plate and a chalice.1 out of these golden vessels the christian sacrament is adminis tered to the king on his return, and then barbatus confesses that the holy utensils were made by melting down the idol. repente unus ex circumstantibus ait: si mea uxor talia perpetrasset, nullo interposito momento abscinderem caput ejus/ a passage in the other vita also is pertinent here: quinetiam viperam auri metallo forma

we are to understand by the summus deus of the lombards? l but the special character istics of their snake-worship are entirely lost to us. if the term vipera was deliberately chosen, as i have no doubt it was, it can only mean one of the smaller kinds of snake (coluber berus, ohg. natargi, as. ncedre, on. na&ra (also masc. naisr, like goth, nadrs, though the simulacrum, of whose gold a plate and chalice could be made, bespeaks a considerable size. lombard legend has more to tell us of snakes, and those expressly small ones. the heldenbuch describes the combat of a small fire-spitting beast on the gartensee (l. di garda) with wolfdietrich and a lion, to both of whom it gives enough to do: nun horent durch ein wunder, wie das tierlein 1st genant: es heisst zu welsch ein zunder, zu teutsch e

HELENA BLAVATSKY NIGHTMARE TALES

ts. but the legend avers that they were at first white. pushkara is also theproper name of a man, and the name of one of the seven sacred islands" in the geography ofthe hindus, the septa dwipa* varuni, goddess of heat (later goddess of wine) was also born of the ocean of milk. ofthe "fourteen precious objects" produced by the churning, she appeared the second andlakshmi the last, preceded by the chalice of anmita, the nectar which gives immortality. the altar was set up on the shore of the lake, the pyre was prepared and the crowd had assembled. after hehad laid his son on the perfumed sandal wood and bound him, ajigarta equipped himself with the knife ofsacrifice. he was just raising his trembling arm above the heart of his well-beloved son, when the boy beganto chant the sacred verses

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

fer the sacrifice of images, here wrought in our mind for thy pleasure and honour- a broken idol of clay, offered in the name of every pantheon; the scriptures forsworn by every faith the scrolls that tell of each trespass d law; a child, naked of chrisom, innocent of faith and promised to none; a severed head from the holiest of men; a skull from a horse that knew no mortal master; a heartfill d chalice from the martyrs of heresy; and a golden flame lit for our fallen brethren. o mahazhael! our sovereign witch-father! accept these offerings, both fair and foul, and turn all to serve the empowerment of thy presence here among us! genuflections should then be made to the place of power. thereafter the officiant, being filled with the spirit of mahazhael, shall lift up the sighns imparting t

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

terwards for his burning, the rods being the firewood. lictors have their name probably from llec. from this peculiar cutwater arose the dragonbeak, the prow, or frow, the figure-head and fiddlehead. they have all a feminine origin. fig. 174 represents s. johan (st. john, from an early woodcut of the twelve apostles. his right hand is raised in the act of the holy sign, whilst his left clasps the chalice of the s.s, or sacrament of wine; in the cup is a salamander, signifying the h.g. this is st. john the 242 the rosicrucians. apostle, the author of the apocalypse; or the sanctus spiritus, who baptises in the mystic eucharist with the holy ghost and with fire. fig. 174. the following are the names of the angels of the planets, according to the gnostics. at the beginning of all things, is j

e figure, we shall see what these arms were, and discover male and female resemblances in the shape of the man s escutcheon and the woman's diamond-shaped "lozenge" as thus: a is the shield of arms, or spade, or spada, or male implement, on man's own side, or dexter side; b is the lozenge, or distaff, or article representative of woman s work, on her proper side, or the left or sinister side. the chalice as a symbol. 245 a chalice is, in general, the sign of the priestly order. the chalice on the tombstone of a knight, or over the door of a castle, is a sign of the knights templars, of whom st. john the evangelist was the patron saint. the cup was forbidden to the laity, and was only received by the priests, in consequence of the decree of pope innocent iii, a.d. 1215. it means the s.s, or

g-r ale, gr al, or holy gr ale. the engraving at p. 340 gives the mystical idea, or suggestion, of the round table of the knights of king arthur, which is again typical of the san gr al. the romance of guyot, or at least the traditional fable of the san gr al, spread over france, germany, and england. in the. twelfth century the dogma of transubstantiation not being yet defined by the church, the chalice, the mark of the knights templars, had not the deep mystic meaning which it received in the following century. the graal signifies a vase. the san gr al is identified with the vessel, in which jesus celebrated the holy supper, and which also was used to receive his blood flowing from the wound inflicted upon him by the centurion longinus. walter mapes, the historian of the san gr al, ascri

KETAB E SIYAH

to pass? what calamity is threatened upon the earth? how do the stars align against us? drink ashmedai and recover that you might make report and make known what dire intelligence has roused to such alarm the dauntless shedim champion, ashmedai. what have your eyes perceived to so dim them and, at once, set them aflame with a nervous spark" ashmedai with a flattened palm pushed away the proffered chalice and instead regarded me with impatient and excited eyes, dancing this way and that. now he spoke, each word jumping over the prior, spilling from his tongue like a cascade that babbled on a rapid flow in his haste to convey what had passed. so reported ashmedai "lord satan, commander of our hearts, most dire news have i flown with from the surface earth where i had watched beguiled noah, b

customed to and not as weak-tempered as my brothers. upon the battle's field michael may have fled but that is not the way of gabriel. more than this shall i tell you so you have full knowledge of your death that grows so near that its chill shadow my eyes even now perceive upon you. like michael's spear is my blade envenomed and not baalzebub's immunity have you to the viper's sting or traitor's chalice. a single scratch alone and you are finished. savour then these last moments as i savour them" then a flash, a crash, and my eyes saw not nor my ears heard for an instant and i believed that it was some great spasm of the storm 283 yet, regaining then my perception i saw that this was not so. in shards about me was my sword and about me fragments of a quadruple scythe once joined as a cros

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

which the overflow is charity; but many people would feel the heart to be an easier symbol for that virtue. 289. those who have read greek philosophy or the gnostic systems will remember that the krater or cup plays a prominent part in them. it was the vessel into which the wine of the divine life was poured. in christian thought it is the holy grail filled with the precious blood of christ; the chalice used at the institution of the holy eucharist, the cup which joseph of arimathea is supposed to have held to catch the sacred blood of jesus as he hung upon the cross. all these things are, however, an allegory. the real meaning of the symbol is that the cup is the causal body of man, and the wine is the life from god that flashes into it in the third outpouring from the first logos, at th

boy returned from the master fs pedestal bearing in his hands a circular golden dish with a domed cover perhaps twelve inches in diameter; in fact, it was in shape and size by no means unlike some that are used to hold vegetables at a modern dinner table, but made apparently of solid gold, richly chased and evidently very heavy. the girl bore a cup of similar manufacture- not quite the christian chalice; more like the two-handled loving-cup of mediaeval times. these vessels were treated with the utmost reverence, as of immemorial antiquity; they were scarcely in the egyptian style, and may quite possibly have been atlantean. the girl carried also a curious triangle of gold, in the centre of which was realistically engraved a human eye. a slight bowl-like depression at the apex of the tria

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

this and other cases the descent of the divinity into the possessed object. at times, as in the above instances, it is the baetylic pillar or the cell that enshrines it. the celebrated scene on the sarcophagus of hagia triada shows raven-like birds brought down by ritual strains and libations on to the sacred double axes, which are thus charged as it were with the divinity. the doves on the gold chalice from mycenae and of nestor s cup repeat the same idea. 245. but it was not only the cult object itself that could be thus sanctified by the descending emblem of spiritual indwelling. in the case of the gold plates from the third shaft grave at mycenae the doves are seen not only perched on the shrine but on the head and fluttering from the shoulders of a nude female personage (plate iii, 2

were connected with the source of our present masonry, being branches of the same tree, even though external traces of their rela-tionship in the past have disappeared. 494. the holy grail 495. as part of this indirect heritage from the greek mysteries came the well-known symbol of the krater or cup, which in the intermingling with early british christianity was identified with the sangreal, the chalice used by our lord at the last supper for the founding of the holy eucharist. king arthur, who has often been supposed to be an imaginary hero, was a very real and most lovable and sagacious ruler, of whom england may well be proud; his round table also is fact and not fiction, and among its knights there was a rite of the christian mysteries centring round the beautiful story of the quest f

e beautiful story of the quest for the holy grail. some there were who took the legend literally and undertook endless physical-plane pilgrimages in search of an earthly cup; others knew that the mystical meaning of the finding of the holy grail is the union between the higher and the lower self, which is one of the qualifications for initiation into the true mysteries of the white lodge; for the chalice symbolically represents the causal body into which the blood of the mystery is poured. i am the cup, his love the wine. the mysteries of the holy grail were simultaneously celebrated in various centres, both in great britain and on the continent, where they doubtless became mingled with other lines of tradition; and in them we find clear traces of one of those secret schools in which the f

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

l folklore, anton lavey s account of the black mass in the satanic bible is a generally accurate description of this christian fantasy: the popular concept of the black mass is thus: a defrocked priest stands before an altar consisting of a nude woman, her legs spreadeagled and vagina thrust open, each of her outstretched fists grasping a black candle made from the fat of unbaptized babies, and a chalice containing the urine of a prostitute (or blood) reposing on her belly. an inverted cross hangs above the altar, and triangular hosts of ergot-laden bread or black-stained turnip are methodically blessed as the priest dutifully slips them in and out of the altarlady s labia. then, we are told, an invocation to satan and various demons is followed by an array of prayers and psalms chanted ba

LIBER 777

chm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 1010 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of the powers of water 2 labkl hyrcw% in a the lord of dominion$ ind the lord of love 3 hywjy hyjhl! a established strength [virtue# d abundance 4 hyqwh ladnm$ a perfected work [completion= d blended pleasure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e

LIBER CCXLII AHA

apes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find aha! 9 no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. there fs the vision called the lion of the light, a brand of ruby flame and emerald waved by the hermeneutic hand. there is the chalice, whence the flood of god fs beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; lik

LIBER STELLAE RUBEAE

in thee coiled and ready to spring. 47. i will give thee the kingdoms of the earth, o thou who hast mastered the kingdoms of the east and of the west. 48. i am apep, o thou slain one. thou shalt slay thyself upon mine altar: i will have thy blood to drink. 49. for i am a mighty vampire, and my children shall suck up the wine of the earth which is blood. 50. thou shalt replenish thy veins from the chalice of heaven. 51. thou shalt be secret, a fear to the world. 52. thou shalt be exalted, and none shall see thee; exalted, and none shall suspect thee. 53. for there are two glories diverse, and thou who hast won the first shalt enjoy the second. 54. i leap with joy within thee; my head is arisen to strike. 55. o the lust, the sheer rapture, of the life of the snake in the spine! 56. mightier

LUCIFERIAN SORCERY

se of the times of persecution that many kept their art secret, working and weaving their webs of sorcery and magickal illumination unseen by outside folk. the sabbat is the meeting place of the feri, lycanthrope, vampire and the sorcerer s shades which act as familiars. it is the great manifestation of the hidden law, and that we may, by imagination, become lucifer in our self. it is through the chalice of lilith, revealed as babalon, that we seek the union of the goddess. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the witches sabbat cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabba

d strong. to seek knowledge, wisdom and areas of personal growth and betterment is the great desire of humanity itself. this is why essentially the left hand path is the foundation for human advancement, as it teaches us to become like lucifer or lilith itself, independent, knowledge seeking and self-deified. the black magickian often called witch or warlock are the individuals who taste from the chalice of the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. before one provides the vehicle of material and spiritual union, the announcement of the path to nature itself should be observed. the initiate should go forth into the woods in the dawn, remove all clothes the

tomb and beyond. ba may be seen as the evil 34 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 represe

ing consciousness from outer inspired sources. invocation in the supplication of a force, to bring it in and absorb it. some consider this predatory spiritualism which is related to astral vampirism. ka the vital force of life which is related to ba. ka may be seen as the holy guardian angel, the spirit of light and perfection in itself. 35 kapala- human skull cap consecrated as a drinking cup or chalice. pathally used in tibetan chod rites. lycanthropy assumption of astral and conscious transformation in to an animal form. used in dreaming projection and atavistic rituals. manes the shadow of the dead, spirit forms which may be controlled and absorbed by the sorcerer s own astral body. one may feed the servitors themselves from this, that they may take their shadow and from your will form

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

d strong. to seek knowledge, wisdom and areas of personal growth and betterment is the great desire of humanity itself. this is why essentially the left hand path is the foundation for human advancement, as it teaches us to become like lucifer or lilith itself, independent, knowledge seeking and self-deified. the black magickian often called witch or warlock are the individuals who taste from the chalice of the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. the two paths are essentially united consciously, from which each individual will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

flashing lapis exilis from the coronet of his adversary, and the green stone fell through all the celestial rings into the dark and immeasurable abyss. out of lucifer's radiant gem was fashioned the sangreal, or holy grail, from which christ is said to have drunk at the last supper. though some controversy exists as to whether the grail was a cup or a platter, it is generally depicted in art as a chalice of considerable size and unusual beauty. according to the legend, joseph of arimathea brought the grail cup to the place of the crucifixion and in it caught the blood pouring from the wounds of the dying nazarene. later joseph, who had become custodian of the sacred relics--the sangreal and the spear of longinus--carried them into a distant country. according to one version, his descendant

ve raised themselves above the limitations of sensuous existence. in his mystic poem, the vision of sir launfal, james russell lowell discloses the true nature of the holy grail by showing that it is visible only to a certain state of spiritual consciousness. only upon returning from the vain pursuit of haughty ambition did the aged and broken knight see in the transformed leper's cup the glowing chalice of his lifelong dream. some writers trace a similarity between the grail legend and the stories of the martyred sun gods whose blood, descending from heaven into the earth, was caught in the cup of matter and liberated therefrom by the initiatory rites. the holy grail may also be the seed pod so frequently employed in the ancient mysteries as an emblem of germination and resurrection; and

into the mind, the tongue alone may give it forth. in various ages there have been illumined ones who have seen, smelt, tasted, or heard the will of god, but it will shortly come to pass that those who have seen, smelt, tasted, or heard shall speak, and truth shall be revealed. before this revelation of righteousness is possible, however, the world must sleep away the intoxication of her poisoned chalice (filled with the false life of the theological vine) and, opening her heart to virtue and understanding, welcome the rising sun of truth. chapter ix. we have a magic writing, copied from that divine alphabet with which god writes his will upon the face of celestial and terrestrial nature. with this new language we read god's will for all his creatures, and just as astronomers predict eclip

n bush which blossomed twice a year and which is now called the glastonbury thorn. the end of the life of joseph of arimathea is unknown. by some it is believed that, like enoch, he was translated; by others, that he was buried in glastonbury abbey. repeated attempts have been made to find the holy grail, which many believe to have been hidden in a crypt beneath the ancient abbey. the glastonbury chalice recently discovered and by the devout supposed to be the original sangreal can scarcely be accepted as genuine by the critical investigator. beyond its inherent interest as a relic, like the famous antioch chalice it actually proves nothing when it is realized that practically little more was known about the christian mysteries eighteen centuries ago than can be discovered today. the origi

ds describe the cup as a veritable horn of plenty. its contents were inexhaustible and those who served it never hungered or thirsted. one account states that no matter how desperately ill a person might be he could not die within eight days of beholding the cup. some authorities believe the holy grail to be the perpetuation of the holy cup used in the rites of adonis and atys. a communion cup or chalice was used in several of the ancient mysteries, and the god bacchus is frequently symbolized in the form of a vase, cup, or urn. in nature worship the ever-flowing grail signifies the bounty of the harvest by which the life of man is sustained; like mercury's bottomless pitcher, it is the inexhaustible fountain of natural re source. from the evidence at hand it would indeed be erroneous to a

MASTERING WITCHCRAFT

ent eight. there are many lesser ones which merit the designation more of common household implements that you keep specially for your witchcraft. for instance, needles for sewing, scissors for cutting, a white-hiked knife and so on. i shall list the important ones at the end of this chapter along with other useful things you will need in your witches' cupboard. 1. white kilted knife 2. athame 3. chalice 4. thurible these are your basic working tools, however: l the witches' knife- also known as an athame or bolline. l the witches' cord- already mentioned, known variously as a girdle cord, or cingulum. l the witches' censer- the incense burner or chafing dish, also known as the thurible. l the witches' cup- also known as the chalice. l the witches' spellbook- known variously as a witches'

lic which is woven inextricably into the arthurian romances. the cauldron, bowl, or cup symbolizes the receptive passivity of the great womb of nature, 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 poss

any cults. in order to make your own cup, you must first buy, without bargaining over the price (this will apply to anything you use in your spells, a goblet anywhere from three to five inches in diameter. it can be made out of anything you please that isn't porous and will hold a liquid. some old witch cups are made of animal horn, and others of silver or silver-gilt like the conventional church chalice, or even of tinned copper. if you decide on a brass or copper one, be sure you glaze it well on the inside, since both of these metals can become very poisonous when a reactive liquid like wine is brought into contact with them. glass and ceramic are also acceptable, but, as i say, a metal or horn one is traditional. the process of consecration is simple. during the period of the month whe

y the traditional witch who has yearnings towards romantic love and would practise solely on that level; the second half i have entitled simply "sex magic" which should speak for itself and is aimed at the more modern-minded witch. part i. the loving cup as the title of this section indicates, one of the main witch implements you will be employing in the traditional, romantic approach will be the chalice, so far only used in consecrations. the athame is never used in this branch of witchcraft, being an instrument of defence or aggression. many of the lesser love spells make use of philters and potions for the raising and transmission of magical power; it is the chalice that contains them at their compounding which provides the focus for the invoked force. should you or a friend wish to cas

d into the presence of the designated victim; in fact a form of talisman, whether for good or ill as the case may be, which acts as a kind of battery or condenser of magical power. the loving cup most philters partake of this second definition. the puppet spell given later in the chapter provides at excellent example of total completion of the circuit, using both object link and power object. the chalice is dedicated to certain of the subtler powers of the unseen, which are considered feminine in relation to the more violent nature of those invoked in works of, say, wrath and chastisement; the chalice powers are invoked by means of a symbolism somewhat similar to that of the classical divinities of love, such as venus and amor. indeed the chalice is obviously sexual in its implication of r

voked in works of, say, wrath and chastisement; the chalice powers are invoked by means of a symbolism somewhat similar to that of the classical divinities of love, such as venus and amor. indeed the chalice is obviously sexual in its implication of receptive passivity, as opposed to the more thrusting aggressiveness of wand and the athame. it would be truer to say that the witch symbolism of the chalice was rather more akin to that surrounding the elven-folk, the fays, and enchantresses of medieval legend, vivian, brisen, nimue, lady of the lake, morgan le fay, and of course melusine. the may queens and corn maidens of european folklore are all partakers of the same symbolism along with greek persephone and euridice, retracing their steps to the underworld during the cold winter months wh

of memories can do this must be left to the reader's own discretion. you know your own past best. having thus dedicated your operation and brought your deep mind to attention, you may now proceed with the composition of the philter. the first, and simplest, love charm you should learn is one used for centuries by witches. the coriander spell pour a small quantity of pure distilled water into the chalice, and count seven coriander seeds into your mortar. pound these well and strongly summoning an image in your mind's eye of the person or persons that the spell is designed to affect, call their names aloud three times, and chant these words, warm seed, warm heart, let them never be apart. then cast the powder into the chalice, imagining as you do so the full force of your desire entering it

dried leaves of periwinkle (virica major or minor, mercury herb, cinquefoil, vervain, and rose petals, place them in your mortar and grind them to a fine powder. repeat as you do so, over and over, a jingle to declare your intent such as "by this act i draw [name] and [name] into a bond of love and desire" then taking two very small pinches of the resultant powder, mix them with the water in the chalice, again charging it with the full force of your crystallized libido, and again sealing with the triple cross and the words "so mote it be" leave the philter to steep for twelve hours, strain through fine muslin or cheesecloth, and introduce it secretly into the food or drink of those named in the charm. generally speaking, i think you may find this the more successful spell of the two, owin

gical practitioners avidly buying up mistletoe when it appears in the shops around december, and not putting most of it to decorative uses, either. the procedure adopted for composing this philter does not vary from that of the periwinkle spell, save in its ingredients, which are: dried seeds or flowers of elecampane dried vervain leaves dried mistletoe berries pound and mix with the water in the chalice exactly the same way as you did in the periwinkle spell. the process of actually introducing a few drops of the philter into the food or drink of your victims is an art in itself. if you are a witch given to cookery, the process can be made relatively simple. should you be on sufficiently good terms with your intended victims, and of course a sufficiently wellaccepted cuisiniere, the gift

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

ast chapter, but under your pillow tuck a sachet of st-john's-wort (hypericum) and a piece of paper on which has been inscribed the name of your beloved. prior to turning your light out, drink a potion composed of half a cup of distilled water, three drops of white wine, three drops of gin, three drops of vinegar that has been stirred with a sprig of rosemary. this should be mixed in your witch's chalice. then dream on! amatory necromancy, the dumb supper finally, to conclude this section on romantic love, i shall deal with the second type of operation which comes under the definition of necromancy, and as such was mentioned previously in the chapter on divination. the operation of amatory necromancy is known among witches as the dumb supper. it can, however, be utilized for two purposes;

o you. be prepared to have the clothes torn from your back. the rituals of this section are also best performed on a thursday, a day held sacred by witches to the more aggressive approach to love, again at 8 a.m, 3 p m, or 10 p.m. unlike any other spell you have performed before, however, you will be employing a grand triangle of manifestation, and the instruments of power will be your athame and chalice; the altar should be decked with animal horns, evergreens, and so on. now the first spell that utilizes the awesome power of cernunnos is a process which exists in at least fifty variants in the witch world; it is known by the rather inoffensive name of the love knot, a tame title for such a dramatic piece of sorcery. its object is to render the performer the object of overwhelming lust fo

mb is the most likely place to look for these. people are apt to get suspicious, rightly so as it happens, if you smilingly produce a pair of scissors and blithely purloin a lock of their hair. prepare your place of working as already indicated with pine-cones, ivy, evergreens, and horns. in your thurible, burn one of the cernunnos incenses suggested at the end of this half of the chapter; in the chalice pour a few drops of red wine. on the floor, with the point of your athame, trace around the edges of a large equilateral triangle, big enough to contain yourself and the altar and allow you plenty of room for movement. this should be marked out with white tape beforehand. begin the spell by chanting the following ancient invocation to the horned one, starting in the east and repeating it t

al triangle, big enough to contain yourself and the altar and allow you plenty of room for movement. this should be marked out with white tape beforehand. begin the spell by chanting the following ancient invocation to the horned one, starting in the east and repeating it to each quarter, travelling clockwise. as you do so, cense and anoint each side of the altar table with a dab of wine from the chalice. this in effect is consecrating the triangle to the service of cernunnos. at the same time, try to visualize yourself as standing in a small clearing within a vast, dark forest. the tops of the tree close far above you over your head, and through the green twilight you can hear in the distance the trampling and occasional cry of a wild beast as it crashes through the undergrowth. it seems

bathing. should no appreciable result have occurred by this time, you up the ante, so to speak, and set the seal on the magic by performing this final part of the spell: prepare your place of working with a large floor triangle again and with the usual arrangements of lamps, incense, and pinecones on the altar, making quite sure that the thurible contains a good quantity of glowing charcoals. the chalice should be back again in the triangle, this time containing a few drops of olive oil, red wine, honey, and your own blood or urine. then invoke cernunnos at all four quarters as previously. remove the cord and tie nine knots along it, beginning with one at either end and working in pairs towards the centre, where you should place the final one. as you do this, repeat your charm with each kn

ine knots along it, beginning with one at either end and working in pairs towards the centre, where you should place the final one. as you do this, repeat your charm with each knot: lord cernunnos i ask of thee, let [name] no pleasure, sleep, nor solace see, till heart and loins be turned to me! finish on the last knot with "as my will, so mote it be" having done this, dip the cord briefly in the chalice so that it picks up a few drops of the liquid, then cast it, together with a few grains of your incense, onto the thurible coals, repeating these words with all the intense conviction, not to say lust, you can manage: ure spiritus igne renes nostros et cor nostrum fiat, fiat, fiat! the second half of the process reinforces the subtle effect of the first on the victim's deep mind, and gives

s referred to by snobbish practitioners as i'envoutement d'amour. this is the one i mentioned earlier in the chapter as being an excellent example of the use of both object link and power object. here it is. select a thursday when the moon is waxing at 8 a m, 3 p.m, or 10 p.m, and after securing your usual privacy, deck your altar table with horns and evergreens as in the previous experiment, the chalice of wine outside the altar triangle, the lamps of art, and your thurible containing a suitable cernunnos incense. within the triangle should be placed freshly exorcised modelling clay or beeswax either of which are easy enough to obtain. also a few hairs from the head of the person you are going to bewitch, or some of his nail clippings. hair is usually easier to obtain. failing both these

ith white masking-tape beforehand if you wish. when you have drawn the triangle, place the athame back on the altar in the small triangle alongside the modelling materials and hair. these preparations should be sufficient to have alerted your deep mind, so you can now begin the spell, chanting the invocation to cenunnos at each side of the altar and again anointing it with a dab of wine from your chalice. now when the cold shivers on your spine inform you that the horned one is indeed present, take the clay or wax and mould it into a doll whose features resemble your victim's as closely as you can manage. a bought doll is a very poor substitute, although some witches do use them- half the magic is contained in the modelling process. i have known other witches who go to the opposite extreme

powers of saturn and mercury are radically opposed in nature, mercury being the airy sky principle of intellectual matters, saturn, the earthy and chthonic principle of material things. the method of making your square of saturn is thus: choose a saturday on or just after the new moon, and at either 8 a.m, 3 p.m, or 10 p.m, kindle a tellurian incense in your thurible, and place salt water in your chalice. exorcise a piece of talisman paper by fire and water, and with your pen and ink of art, divide the paper up into nine compartments. now, slowly and deliberately fill in the squares with the appropriate numbers, beginning with number i and ending at 9. with each number, as in your square of mercury variety. the square of saturn 4 9 2 3 5 7 8 1 6 concentrate on hertha's image and chant a ph

MICHAEL FORD WITCHMOON

, who uplifts up from common 52 52 clay. it was this very spirit who brought unto us freedom and divinity. by the fire and blackened earth i deny the baptism of the profane, that faith in dogmatic sickness of spirit be banished that the stain of guilt ridden spirituality be forgotten. i speak these prayers against the sun, as songs to the shadows as gifts to the broken and trampled cross from the chalice of blood offered beyond the veil of the dead i go forth as the beast within the storm, as the man of the black goat skin am i reposed in the night, again shall i come forth in light. let our will be done! come thou forth, mighty dead come thou forth -shades of the grave! i trample this cross in the name of the devil, hidden watcher of the path known as azazel! by baphomet shall this be don

ire such objects to actually conduct workings they are highly suggested for several reasons. the first and foremost being, a direction point of your individual focus and a means or tool to achieve your will. the traditional magickal tools are significant to the witch as she/he will develop and build each as a part of the self, extensions of your being. dagger-athame (will, wand (fire, sword (air) chalice (water) pentagram (earth. such instruments should be employed during invocations and evocations. each element would hold a significant point within the ritual undertaken. for instance, if one was invoking hecate the pentegram used would be an inverse pentagram, such as the varcolaci sigil, while one invoking babalon would implement the seal of babalon, known simply as the seven pointed sta

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

ritual called cutting of the ego which meant luciferian ascension through disassociation. primarily, the instrument was developed through the bon po period of buddhism. if one works specifically with the shades or manes of the dead, especially within a witches sabbat context, one may wish to obtain a kapala for the temple or coven as well. the kapala is a human skull cap used within rituals as a chalice. in fact, one may use both a kapala and a consecrated chalice for the cup of the temple. the kapala is used as an offering bowl in tibet, in certain tantric rituals spirits are summoned to feed from the contents of the bowl. when filled with blood, the kapala is called ashrakapala, and when filled with flesh is called mamsakapala. human bones also serve as powerful ritual tools, especially

red as the goddess of the dead, she is the queen of ghosts, shades and 65 65 phantoms of the night. it is in the center of her essence that one discovers there is no difference between hecate and lilith or babalon. this rite of empowerment should be conducted outdoors if possible, near a grave yard from which you would not be disturbed, near an area where you may bury a small box or bottle/pot. a chalice will be needed, preferably a skull cup/cap if access is had. this ritual should be conducted when the moon is full. the vessel for which the famulus (latin for familiar) or succubi/goddess fetish may be housed should be an aesthetic choice, one which connects with the feeling of what hecate is to you. it is from the wing of the fallen seraph that you create your quill to mark this tomb and

on- akhuraku, hecau, zrazza by the third moon moon of death, aged witch queen of the sabbat, hex casting hag of the nganga and grave-bound fetish, mother of vampyres and wolves, come thou forth and encircle me guide me unto the infernal sabbat hekas satahan zrazzu usha ii) the maiden widdershin around the circle, visualize each goddess with the black mirror and see them encircle you. drink of the chalice and recite triple moon move and bless this circle and rite. i come prepared, i shall enter the ghostroads of your lunar splendor i shall consume the blood of the moon bless me in the shadows hekau! complete the rite and envision each goddess and you rise to a sexual frenzy, consecrate the rite with the sexual fluid or blood offering (from yourself) upon the sigil in the pot/jar/box. after

baphomet! i am the god who over the astral sabbath presides: baphomet, illuminated god of flesh and spirit. i am the god of creative and inspiring tides. i am the god of worthlessness and merit! as lightning flashes, so life streaks from my eyes. the goat, the snake and human, i know their mysteries, the fallen watchers and angels who attend our sacred fire. i am the lord of witches, with sabbat chalice of desire. the devil's foot steps fall, under my joy filled eye, wandering the wondrous night beneath the moonlit sky. to me! to me! io baphomet" a call unto baphomet, the black shadow of the sabbat "in silence the mirror becomes black with my many forms of i, whispered and howled in the congress of the witches conclave i am this form, known in the whole as the desire of all manes of past

as you will become something more, maybe awakening shall frighten those not of the blood and perhaps it shall startle even those who are dedicated. the seeds of belief and faith are planted in the comfortable area of which we feel 'at home. the altar should be adorned with an image or representation of hecate, lucifer, asmodeus and lilith (15. the sigil of dreaming should be upon the altar near a chalice filled with the appropriate elixir. this is a rite which is meant to open the subconscious channels or dream control and the shadowy sister/brotherhood. 94 94 the initiation into the witches sabbat mysteries is the focus of all magickal symbolism involving things of a hidden or shadowed nature. to unveil this is to know the very essence of what humans are, and what their varied individual

ps it shall startle even those who are dedicated. after all the roots of all ignorant belief and faith are planted in the comfortable area in which we feel 'at home; awakening from such delusions of stability can be supremely uncomfortable. the altar should be adorned with an image or representation of hecate, lucifer, asmodeus and lilith (15. the sigil of dreaming should be upon the altar near a chalice filled with the appropriate elixir. this is a rite which is meant to open the subconscious channels, establishing dream control and the assembly of the shadowy sister/brotherhood. initiation "hecate, mother of nocturnal mysteries, i seek now to become invigorated with the witch blood which flows from your cup of ecstasy. mother of shadows and sorcery, i seek to attend thy great feast of al

ms, which exist in the depths of the subconscious, and in turn charge the desire to become reality. this is where the dangers of sorcery exist. whoever communicates with atavisms, and charges the subconscious with belief and desire, may find things come to pass in ways one would not wish them to. be cautious in your sorceries and invoke not that which would devour you. there is a great mystery, a chalice of veiled ecstasy awaiting those who taste of the death- dream- sex gnosis by which we awake through dream into waking flesh. the inherent dream is aligned with thelema, based on the combination of sexual focus and will towards a desired effect. crowleys "book of the law" states the following in connection to babalon (made to manifest in the scarlet woman) and nuit (whom spare sought to em

mber, decorated for this particular working, or outdoors where privacy can be had. if this lycanthropic ritual is to be worked outdoors, it is strongly recommended that you build your own altar in the forest. above the altar, on the tree chosen, a sigil designed to signify the wolf spirit you are to invoke. you should have the following items on the altar once it is prepared: athame, sword, wand, chalice and inverted pentagram a special sigil designed to invoke the werewolf atavism which shall be consecrated and destroyed. the chalice and elixir wolf skin or item which can be worn as a wolf belt or skin werewolf mask this rite should include an offering of your own blood, which should be held in a goblet or chalice not to be drunk, however but to store the life force with which the wolf sp

y so strong. this oath i give upon my honor to go beyond the portals of fear and restriction, to make use of each attribute born of past desires; i am that which will shape shift at will, to surpass and devour experiences to come; i behold marchosias and the wolf spirits! lord of the forest i now invoke thy lunar power! strength, joy and regeneration! my path of freedom and pleasure" take now the chalice of your chosen elixir, and seal now the oath "i drink and open now the current of luna! hail" begin focusing upon the sigil of marchosias, a new mantra being formed "marchosias shall manifest through blood" becomes "marchosias s'al mnfest blood. focus upon this 118 118 mantra and sigil, moving your hand and magickal weapon (usually the dagger) either laterally or in some "automatic" patter

ampiric current thus becoming aligned with the black or 'hidden' essence of sorcery. by such means dreams are gained, explored and- through vaulting into reality in the day side- become flesh. the witches sabbat craft can be useful in exploring the astral aspects of vampirism, in which the sorcerer shall taste from the cup of choronzon. lilith sprinkles her powder of wolf and bat blood within the chalice which invariably leads to either knowledge or madness. lilith is a representative of the night and therefore a connection or mirror of the hebrew term laylah (2) h a l y a l, meaning night and death. through the eye of kia one is able to dive through the black mirror, wherein the qlipoth grant the grail of choronzon, the blood filled cup of vampire, incubi, succubi, ghouls and ghosts. one

couple, stored well in a jar and enough for pouring twice. do not harm one animal in this working, it is of utmost importance to give the lunar intelligence birth and connection through your own blood, to prevent the spirit from obtaining desires alien to your purpose. the circle should be inscribed with the names: lilith- hecate- kali- babalon a dagger and sword should be present as well as the chalice. salt should be formed in a circle around the invocation area, to ensure no escape for the spirit. red and purple candles should be placed around the circle as well. warlock (holding athame) elder gods of stellar forces, i invoke a great dragon burning with the fires of mars within my very body, prepare me for the purity of this work. witches sabbat goat, god of life and energy, brother of

MICHAEL W FORD THE VAMPIRE GATE

llumination, the black flame. who is the teacher commanding and striking down the ego. the luciferian realizes the ego must be stripped and burnt away to reveal the black flame of immortal being. this being or serpent fire within is always mutating, changing, becoming. the serpent then ensorcels the spine to become the foundation of leviathan. 15 luciferian will is the satori, which is an endless chalice of blood of fire you may sip the venom of this cup yet you shall never take your fill. as the self is always progressing and mutating into a godlike being the serpent hungers for more those who fail become the feast of the shades of the void. those who become are the avatars of set s endless power of being. i am of ahriman s flesh. the wolf is the skin which cloaks the hunger of struggle

h 4. the empowerment i hold this dagger to the mirror of night, with it i announce that my power shall grow with time and my path is clear. i shall walk the earth as the beast from the sea, yet i shall be fair and calm unto the unknowing. i shall drink and be sated, that all life energy shall fill me with power. the darkness shall feed my shadow and i shall be a terror to my enemy! drink from the chalice facing the mirror: this is the blood of those who shall serve my life forever. as the dragon of many forms do i announce my master and deification. i drink this and become as a dragon of the black flame. hail tiamat! 66 drink deep and focus on those elements you wish to grow in yourself. 5. the devouring the luciferian must understand by the first aspect of initiation upon this path demand

MICHAEL W FORD NOX UMBRA

bestial aspects of the mind may be considered. the werewolf since medieval times (and earlier) is a most feared demonic essence, known as the lord of the forest. the atavistic elementals within our own flesh is a gateway of transformation, the ecstasies contained therein and our own means of developing and becoming an illuminated (hence black flame) promethean being. just as we sip at the golden chalice of the luciferian sabbat, the sunlight essence of the fallen seraph, the fire djinn who holds the flame of self-perception, we to sip from the skull-cup of the dead, of hecate. noctulia- hecate is the goddess robed in black, perched upon her shoulder a raven. she appears before the circle, as the encirclement of our being, the gate-keeper of the realms of the ghostroads and the dead. it is

god, o' shade ofahriman, toad- worn skin emerging from the sepulcher, o' hundred armed goddess of the ashen cremation grounds, i summon thee forth, gather now the manes of our many forms we shall taste the blood of the night "o' blood drinking whore, whom by the essence from the crossroads, who has survived beyond the grave, take now your throne upon the great dragon arimanius, offer unto me the chalice of life, that which shall sustain our flesh and spirit-az, i summon thee "o' night haunting consort of the serpents of the abyss, whom takes theform of owls and beasts, lilitu, witch queen of the caul, the mark ofcain- lilitu- bless this grave shroud- walk with me in dreams "i seek now to enter black eden, as the form of belial, wolf- cloaked and bat- winged, in the phantom dream shall i a

sigillic creative formula ofsuccubi and dreaming servitors -the triple hermetic circle ofhamara 't, by charles pace, redesigned by elda isela ford shaitan of midnight, unto which the grave thy spirit shall rise all who read this book, and envision the tracing of this sigil of entry, shall then all open the gates to the dreaming place by the adversary of noon and midnight, who drinks of the golden chalice and blood filled skull, so it isspmidnight s circle a commentary of azothoz a book of the adversary presented by the night ravener (akhtya seker arimanius michael w. ford- a brother in the pact of witchblood azothoz presents in poetic form the antinomian concept of separation from the natural order. this is clear throughout the various grimoires such as nox umbra, book of cain, yatuk dinoi

MOTTA MARCELO THE COMMENTARIES OF AL

no act but the priest's gesture that makes your body hers. the wafer is the disk of the sun, the star in her body. your blood is spilt from your heart with every beat of your pulse into her cup. it is the wine of her life crushed from the grape of your sunripened vine. on this wine you are drunk. it washes your corpse that is as the fragment of the host, broken by you, the priest, into her golden chalice. you, knight and priest of the order of the temple, saying her mass, become god in her, by love and death. this act of love, though in its form it be with a horse like caligula, with a mob like messalina, with a giant like heliogabalus, with a pollard like nero, with a monster like baudelaire, though with de sade it gloat on blood, with sacher-masoch crave for whips and furs, with yvette g

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

l, pan help us! asmodeus, we beseech thee! we are gathered here in thy honor, o great god, baal! we offer unto thee the body of the virgin, so that we may live eternally in the darkness of thy womb" then, with knife raised high, he walks slowly towards the goat and with quick, neat thrust slits its throat. an expectant hush falls as three hooded figures step forward 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

widespread. generally, something along these 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 s

ONYX TABLET OF SET

d. the association with our school, the peristyle, is mandatory for this stage of initiation. we as pupils and also our own pupils entered the gates of thoth, and after we questioned and probed, we were awed. and we are awed at our own ability to *see* what we have never before seen and sense what we have never before felt. we begin to lift the veil. xepera: the cup of knowledge to drink from the chalice of emerging is to mingle what you "know" with what you envision. for envisioning is the catalyst of understanding. xepera will hold dear your dreams and teachings, and furrow them into your own cup of experience, your essence of existence, which is far more attuned to your consciousness and lore than earthly things. the door to this state of acknowledgement is three-sided. one is the seed

strange and brilliant individuals. in their words and actions i saw shadows beyond what i knew existed in human time and space. this forum of special persons had become a tool from which to transcend the mythic struggle of profane humanity. i committed myself to this quest for personal truth. i have come to find it an infinite adventure of the heart and mind- a symphonic movement to apprehend the chalice hidden within the soul. i earned my place within this structure, and a land of red rubies came into being at the end of a vampyre's blade [special note on the shadows i noticed: these shadows were the developing subjective realities of my new, bright-eyed friends. i was able to recognize these shadows because i too had touched the *source: the *gift of set* born of my initial desires] i so

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

y sins be purged. having revealed to you a glimpse of the tree ofknowledge, proceed in search of more.conductor of n.:venerable 3rd ancient, will you give to us the password of this cardinal gate?3rd ancient:this thou shouldst discover; but i give to you 'aquaticus (living of or by water).music as the zelator is conducted to the north point of the compass, where presides the 4th ancientguarding a chalice containing earth.4th ancient:zelator, you have been informed that without fire, water, no thing can exist, they are active. theelement which i guard is passive or fixed. earth consists of a simple, dry and. cold substance, and isan ingredient in the composition of all natural bodies, wherein the other principles reside. man wasrituals of the societas rosicrucianis in angliahymn to chymia19

and fire work their fearful sickly curse.but be ye ever so impure, the crystal waters of life by repentance and faith will wash your sinsaway, and make you pure as ere thou were before pollution. in like manner i baptise this symbol, andbehold it shall be as god created it in all its beauty and radiant splendour.as this last sentence is uttered, the 5th alchemist will rinse the rose in a prepared chalice of purewater when the rose will resume its original colour.hast thou sinned, repent and wash thou in the waters of life and god will make you pure.a distant gong strikes 12 equal notes, tolling: which one of the alchemists counts as it strikes.1st alchemist: one half the hours of hermes are gone, and gualdi sleeps, but one stroke more andall our hopes are ended.the gong sounds one stroke m

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

cted along the same line, great weariness will ensue, together with a species of moral impotence. thus, the magus should not live altogether in his laboratory, among his athanors, elixirs and pantacles. however riveting be the glance of that circe who is called occult power, we must be able to confront her on occasion with the sword of ulysses, and resolutely withdraw our lips for a time from the chalice which she offers us. a magical operation should be followed by a rest of equal length and a distraction analogous but contrary in its object. to strive continually against nature in order to rule and conquer her is to risk reason and life. paracelsus dared to do so, but even in the struggle itself he employed equilibrated forces and opposed the intoxication of wine to that of intelligence

signs. the pentagram should be engraved invariably upon one side of the talisman, with a circle for the sun, a crescent for the moon, for mars a sword, a g for venus, for jupiter a crown and a scythe for saturn. the reverse must bear the sign of solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a human figure for the talismans of the sun, a chalice for those of the moon, a dog's head for those of mercury, an eagle's for those of jupiter, a lion's head for those of mars, a dove's for those of venus, and a bull's or goat's for those 46 the ritual of transcendental magic of saturn. the names of the seven angels must be added in hebrew, in arabic or in magical characters like those of the alphabet of trithemius. the two triangles of solo

right hand; in the name of the angel anael, by the power of adam and of heva, who are jotchavah, begone, lilith! let us rest in peace, nahemah! by the holy eloim and by the names of the genii cassiel, sehaltiel, aphiel and zarahiel, at the command of orifiel, depart from us, moloch! we deny thee our children to devour. the most important magical instruments are the wand, the sword, the lamp, the chalice, the altar and the tripod. in the operations of transcendental and divine magic, the lamp, wand and chalice are used; in the works of black magic, the wand is replaced by the sword and the lamp by the candle of cardan. we shall explain this difference in the chapter devoted to black magic. let us come now to the description and consecration of the instruments. the magical wand, which must

which bore the name of the tribe of judah, the high priest would read the oracle thus: gthe staff of the lord is angered against judah. h if the teraphim represented the man or cup and were found also on the left, near the stone of benjamin, the high priest would read: gthe mercy of the lord is weary of the offences of benjamin, which outrage him in his love. therefore he will pour out on him the chalice of his wrath, h etc. when the sovereign priesthood ceased in israel; when all oracles were silenced in the presence of the word made man, and speaking by the mouth of the most popular and mildest of sages; when the ark was lost, the sanctuary profaned and the temple destroyed; the mysteries of the ephod and teraphim, no longer 130 the ritual of transcendental magic traced on gold and preci

mars, domination and force, new birth, creation and destruction. hieroglyph, death, reaping crowned heads in a meadow where men are growing. n the heaven of the sun, climates, seasons, motion, changes of life, which is ever new yet ever the same. hieroglyph, temperance, an angel with the sign of the sun upon her forehead, and on the breast the square and triangle of the septenary, pours from one chalice into another the two essences which compose the elixir of life. s the heaven of mercury, occult science, magic, commerce, eloquence, mystery, moral force. hieroglyph, the devil, the goat of mendes, or the baphomet of the temple, with all his pantheistic attributes. this is the only hieroglyph which was properly understood and interpreted correctly by etteilla. u the heaven of the moon, alt

RUBY TABLET OF SET

um sabbatti! behold here the nectar of the great old ones, the wine of the black sabbath of the sorcerers of eld. this is the grail of the undefiled wisdom. this is the horn from which all inspiration flows. in it is blended the might and main of the mead dripping down from valhalla. in it is the very essence of life everlasting. h keeper of the graal partakes of the sacrament and then brings the chalice to each participant in turn. the summoning of the elements keeper of the elements faces north and traces the green trigram of earth, then gives sign of the enterer: ggreat elemental of earth, we unite with thee. we are centered and strong. we are the vessels through which our true wills manifest. h keeper of the elements gives sign of welcome: ggreat green powers of earth, come forth and a

al to injure or kill the magician. but it is the mastery of this art that would seem to be necessary for the quest for immortality to be successful. the "deception" of astaroth is described, but the meaning is not readily apparent. in connection with this passage it is worth considering the following remarks from black magic in theory and practice: in the church of satan the grail was called the "chalice of ecstasy" and its contents symbolized the elixir of life. in the temple of set it assumes an elder and more esoteric identity. the pre-christian grail is one of the most ancient and powerful symbols of the european black magic tradition(#14b, c, d, u. it symbolizes truth in its purest and most sublime form. the grail is ever sought, never found by the profane, for they fear truth even wh

neilly (selket, priest robert menschel (shu, adepts l. darlene johnson (xamaat, k. michael ogle, john e. renaud, and mark thornally, setians robert w. robinson,(2) julian moreno, and carol d. roper. adept johnson censed the chambre. adept ogle rang the bell. priest menschel invoked the powers of the ten directions in a variation of the "invocation of ten directions"(3) magister neilly passed the chalice first to priest menschel, and then to all participants, manifesting selket to test the soul and power of each initiate. priest menschel then opened the gates, with both dagger and wand. each initiate then approached the alter, performing an individualized working of xeper. priest menschel reports that during the passing of the chalice, he saw fumes rising from the brew, even while knowing

s, manifesting selket to test the soul and power of each initiate. priest menschel then opened the gates, with both dagger and wand. each initiate then approached the alter, performing an individualized working of xeper. priest menschel reports that during the passing of the chalice, he saw fumes rising from the brew, even while knowing that he himself had poured the white zinfandel wine into the chalice just minutes earlier. he also saw a transparent fog roiling around each initiate as they stood before the altar, varying in strength in approximate relation to each setian's level of initiation. first to approach the altar was xamaat. towards the end of her activity before the altar, she touched fingertips with priest menschel. priest menschel reports that his hands would not clench during

form. endurance, firmness, objectivity, infallibility. a solid foundation in what one knows as opposed to what one has faith in. negative form. lack of endurance, insipidity, no control over compulsive actions. concerning the altar and tools on the altar should be the following: the sceptre of tcham, the sword, the symbol of fire (i use a small candle in red glass, the symbol of water (this is a chalice, the symbol of air (i use a flower, usually a rose, the symbol of earth (i use an unleavened wafer, a bell, a source for the black flame, an incense burner (a censer on a chain is best. any other item on the altar to personally enhance the ritual is up to the individual. the reason for this ritual the reason for this ritual is twofold: to seek assistance from entities of higher intelligenc

ture boldly into corridors, cool by day and welcoming by night. no fear awaits me within, for the walls whisper "be safe in the darkness; you were not intended for the light. it was the cause of your confusion and pain. its people are not your people. mind the lessons of the past, but burden yourself not with the cares of ghosts. they cannot trouble you if you do not embrace them [offering of the chalice to others present, with appropriate statements to each [closing invocation] i have learned much about who and what i am, and i know there is much more to learn. i seek it gladly, for my thirst is insatiable- quenched only for the moment, but renewed by each new discovery, each new spark from the black flame [closing of the gate] farewell, set, dark lord of egypt who first ignited that flam

idewalks and the twigs on the paths in the park. the girls disappeared (i noted their disappearance and wondered about it. aleister crowley looked like a cross between priest murray and magus aquino. ceremony of initiation and elevation the accoutrements necessary to the performance are (1) black candle (2) incense and burner (3) small container filled with earth (or ashes from incense burner (4) chalice filled with sea water (or "normal saline. the announcement of the purpose of this ceremony is made by stating that the participants are gathered to witness the initiation or elevation of members of the gathering, who should be named. after the reading from the book of coming forth by night, the celebrant initiates each candidate by the use of the four cardinal elementals. it makes no diffe

andidate. the earth is a reminder that although we are above the natural order, we are bound by it. the celebrant lights incense in the burner, representing air, and asks the candidates to breathe deeply and savor the fragance. incense symbolizes the presence of set, who gives us the awareness needed to fulfill the responsibilities and enjpy the privileges of the degree being bestowed. taking the chalice, representing water, the celebrant gives it to each candidate to parttake of. sea water symbolizes the origin of life on earth, as well as the vital fluids of our bodies, and is a physical sustenance to us. lastly the celebrant places the appropriate degree medallion around each candidate's neck, and explains the symbolism of the color of the degree attained. the following extracts from th

nd of set, king of the universe, let this rite begin. for we have assembled in our names. o friend and companion of the night, thou who rejoicest in the baying of dogs and spilt blood, who wanderest in the midst of shades, among the tombs, who longest for blood and bringest terror to mortals, gorgo, mormo, thousand-faced moon, look favorably upon our sacrifices [the cardinal points (optional [the chalice of ecstasy. priest] behold! brothers of the night, sisters of the universe: the chalice of ecstasy! the brine of daemons! blood of life! essence of set! taste of its warmth: for it is the warmth of the prince [elevation. priest] for it has been written: behold, it is i who cal l you [name- because you are a guardian of the aeon of set, zealous in what you do. i am the ageless intelligence

tivities. the ram is protective of family (order) and environment (temple, as the ram/goat regards the order as sacred. yet, amon introduces unpopular theories and judgments, as he is the examiner. foresight and perception are the catalysts for the breathing out of amonian verbiage. beautiful, circular-horned ram. emblematic of the neter. related to the serpentine (horns. his seed spills into the chalice as milk into a pail. for the goat gives of his essence for love of those and him who drink. red eyes can be seen in darkness. and can see through transparency and treachery. theban, divine ra not yet born, yet ancient. through deep, dark halls the ram comes to guide his army for the work must be safeguarded. classification: v2- b51- 1 author: r. amn dececco iv date: unknown html revision:

ting, and at least a half-hour should be allocated for the participants to work out their roles and to examine their natures/neteru. it is preferable to discuss the roles individually, so that each participant may have maximum flexibility to select a role within the context of the ritual as a whole. the elements of the ritual of the self may be performed in any order, save that the passing of the chalice and that which follows must be done last. this free-form emphasizes our freedom from superstition and from stasis; we are not bound to a fixed format even when performing a "scripted" ritual. this will also tend to improve the spontaneity and power of the ritual. for a small group, each participant may take charge of several elements, and/or some elements may classification: v2- b54.r- 1 a

re encouraged to do so during their initial presentations, rather than in a later, open period. presumably this will help to economize the overall performance time. the ritual is nevertheless inappropriate for very large groups. there should be a mirror on or near the altar. it is preferable that the performer of each element bring his own materials for that element. the priest should provide the chalice. the ritual elements are: priest, bell-ringer, censer, greeter of set, candle-lighter and/or -extinguisher, summoners of the north/south/east/west, masters of lust, compassion, destruction, the undead, etc. note that this can be expanded or contracted as may be appropriate for the participants involved. each, the priest included, must conceive his own working, preferably focusing it upon p

the circle has had an opportunity to participate. at any point the priest may perform his own working before the altar [priest (after all participants have completed their workings] yes, each of us is an individual, unique in himself. i walk in darkness on the left-hand path; such is my curse and my pleasure. yet i would share with each of you that which may be shared [the priest now takes up the chalice from the altar] i hold in my hands the elixir of life, the essence of sharing. let each drink of it, that our spheres may touch even as each glories in his individuality [the priest makes his way around the circle counter-clockwise, presenting the chalice to the participants. after each has imbibed, the priest may "touch his being" by looking into his eyes [priest] we have each shared a li

lies in darkness. the bell not only stands to honor the august council of nine, it brings my attention to bear on that which is in me and before me. as the tones vibrate into the air, it is as if my being resonates as well. there is the lighting of the black flame, that elusive light that beckons underneath the silver pentagram. i issue the invocation per the crystal tablet. my grail, that black chalice of life, is now filled (with spicy, hot v-8 juice. the choice of liquid is due to what i wish to keep in mind, that truth, about self or universe, is often molten to the taste. the elements are stirring, provocative, and you just may choke a little as it goes down. truth is not always palatable; it is simply truth. also, the liquid is red, symbolic to me of the passion that burns in each o

the universe is under the power of the gods; the gods are under the power of magic formulas; the magic formulas are under our power; we are our gods [the grail (rebecca lance iii] enter now the spirit of daksha, she who is called ritual skill. let the spirit of daksha rise up within us. daksha, mother of demons. daksha, whose daughters are the stars, the wives of the moon, the ever-changing moon, chalice of ambrosia and ruler of the mind. the moon is the vessel of the divine. this chalice is fashioned from the bones of the moon, ruler of desire. this chalice holds the sweet nectar by which we make ourselves immortal. i drink the sweet darkness and i, master of magic, become [summoning of elementals- spoken by each priest in turn [david austen iv] from the zenith i call vayu, the wind. the

me, but merely postulate how each may have thought and probably would have explained their position. underlying these reports from the past and into the present is the pervading ideal that the godbeing is evolving to its place in the universe; the culmination being portrayed in the elect of set, the xeper-xem principle. accoutrements: 1) draped altar with a) bell or gong, b) two black candles, c) chalice with elixir, d) ritual text, e) sword or pointer, f) incense and burner 2) appropriate music [enough for at least one hour] 3) one black candle with holder for each of the cardinal points/ shades 4) inverse pentagram 5) white shade to cover the fifth shade 6) printed statements for the shades 7) subject to portray corpse with whitened face and hood; subject will lie on back as if dead on t

eings, and burn our wills with the flames of your power! east: hail, ra in your rising! you who are known as xepera! defend us with the warmth of your burning rays! north: hail, mighty set! open your northern trapezoid to the earth, and be here with us this night. for we have assembled your nobles. 7. the celebrant reads the third part of the word of set. 8. consecration: the celebrant offers the chalice and drinks therefrom [if there be a small assembly, all will drink. if not, only the celebrant, four shades, and assistant will drink. the celebrant always drains the chalice] behold the chalice of ecstasy! the elixir of life! taste we now the essence of the timeless ones! bring into our cup, o dark prince, the semen of your being. xeper! 9. the celebrant traces the pentagram of set in the

cott [charging of the grail- performed by shuti or the senior initiate present. during this step, the forces summoned above, and the spirits and powers welcomed into the chambre, are infused into the liquid within the grail. this may be done silently or not as chosen by the celebrant.(1 [formal recognitions, initiations, etc. may be performed here [celebrant] as priest of set, i have charged this chalice with set's spirit, set's essence and will. through my manifestation of shuti, the twin lion gods of creation and of life, i add the essence and spirit of these neters, shu and tefnut. as you contemplate and explore the essence of your own self, your own life, accept this essence, and take it as your own. through this elixir, strengthen that which is you. classification: v2- b6r.2- 4 author

itive self change by using the elemental forces which are attributed to the south, namely the fires of self change and the fires of creation. on the altar are the traditional devices used in setian ritual, with the inclusion of a red candle to represent the element of fire, a yellow rose to represent the element of air, a quartz crystal pyramid to represent the element of earth, and a wine-filled chalice to represent the element of water. also included on the altar are wand and dagger, the fire wand used to banish the objective bodies, and the air dagger used to invoke the elemental forces. in the center of the altar is an enochian table of union, representing the union of the elements of self within our beings and the state of balance of the aspects (or elements) which is our goal. around

SATANIC BIBLE

ious ceremonies is nothing more than a literary invention is certainly a statement which needs qualifying- but nothing could be truer. the popular concept of the black mass is thus: a defrocked priest stands before an altar consisting of a nude woman, her legs spread-eagled and vagina thrust open, each of her outstretched fists grasping a black candle made from the fat of unbaptized babies, and a chalice containing the urine of a prostitute (or blood) reposing on her belly. an inverted cross hangs above the altar, and triangular hosts of ergot-laden bread or black-stained turnip are methodically blessed as the priest dutifully slips them in and out of the altar-lady's labia. then, we are told, an invocation to satan and various demons is followed by an array of prayers and psalms chanted b

y invocations and devices should be employed before the intimate fantasies and acting out occur. the formal part of the ritual can be performed in the same room or chamber as the personalized working- or, the formal ceremony in one place, the personal in another. the beginning and end of the ritual must be conducted within the confines of the ritual chamber containing the symbolic devices (altar, chalice, etc. the formalized beginning and end of the ceremony acts as a dogmatic, anti-intellectual device, the purpose of which is to disassociate the activities and frame of reference of the outside world from that of the ritual chamber, where the whole will must be employed. this facet of the ceremony is most important to the intellectual, as he especially requires the "decompression chamber"

ght and left of the altar as indicated. 3. if a woman is used as the altar she now takes her position- head pointing south, feet pointing north. 4. purification of the air by ringing of the bell. 5 "invocation to satan" and "infernal names" which follow (see book of leviathan) are now read aloud by priest. participants will repeat each infernal name after it has been said by priest. 6. drink from chalice. 7. turning counter-clockwise, the priest points with the sword to each cardinal point of the compass and calls forth the respective princes of hell: satan from the south, lucifer from the east, belial from the north, and leviathan from the west. 8. perform benediction with the phallus (if one is used. 9. priest reads aloud appropriate invocation for respective ceremony: lust, compassion

ter clockwise and directing the tolling towards 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 once again at the end of the ritual to intensify the working and act as a pollutionary indicating finality. the tonal quality of the bell used should be loud and penetrating, rather than soft and tinkling. chalice in satanic ritual the chalice or goblet used represents the chalice of ecstasy. ideally, the chalice should be made of silver, but if a silver chalice can not be obtained, one made from another metal, glass, or crockery may be used- anything but gold. gold has always been associated with white-light religions and the heavenly realm. the chalice is to be drunk from first by the priest, then

sy. ideally, the chalice should be made of silver, but if a silver chalice can not be obtained, one made from another metal, glass, or crockery may be used- anything but gold. gold has always been associated with white-light religions and the heavenly realm. the chalice is to be drunk from first by the priest, then by one assistant. in private rituals the person performing the ceremony drains the chalice. elixir the stimulating fluid or elixir of life used by the pagans has been corrupted into sacramental wine by the christian faith. originally, the liquor used in pagan rituals was drunk to relax and intensify the emotions of those involved in the ceremony. satanism does not sacrifice its god, as do other religions. the satanist practices no such form of symbolic cannibalism, and returns t

s not sacrifice its god, as do other religions. the satanist practices no such form of symbolic cannibalism, and returns the sacramental wine used by the christians to its original purpose- that of stimulating the emotions necessary to satanic ritual. wine itself need not be used- whatever drink is most stimulating and pleasing to the palate is in order. the elixir of life is to be drunk from the chalice of ecstasy, as indicated above, immediately following the invocation to satan. sword the sword of power is symbolic of aggressive force, and acts as an extension and intensifier of the arm with which the priest uses to gesture and point. a parallel to this is the pointing stick or blasting wand used in other forms of magical ritual. the sword is held by the priest and is used to point towa

SATANIC RITUALS

baphomet must take the uppermost or prominent position, the cross occupying the space between the lower halves of the altar's legs. the chamber should either be draped in black or in some way approximate the atmosphere of a medieval or gothic chapel. emphasis should be placed on starkness and austerity, rather than finery and glitter. all implements standard to satanic ritual are employed: bell, chalice, phallus, sword, gong, etc (see satanic bible for descriptions and use. in addition a chamber pot, thurible (censer) and incense boat are used. the chalice containing wine or liquor is placed between the altar's thighs, and on it is a paten holding a round wafer of turnip or of coarse black bread. the chalice and paten should be shrouded with a square black veil, preferably of the same fab

criptions and use. in addition a chamber pot, thurible (censer) and incense boat are used. the chalice containing wine or liquor is placed between the altar's thighs, and on it is a paten holding a round wafer of turnip or of coarse black bread. the chalice and paten should be shrouded with a square black veil, preferably of the same fabric as the celebrant's chasuble. immediately in front of the chalice is placed an aspergeant or phallus. the ritual book is placed on a small stand or pillow so that to is on the celebrant's right when he faces the altar. the illuminator stands at the side of the altar near the ritual book. opposite him, on the other side of the altar, stands the thurifer with a thurible that holds ignited charcoal. next to him stands the attendant holding the boat of incen

mine satanas, exaudi meam. deacon and subdeacon: et clamor meus ad te veniat. celebrant: dominus inferus vobiscum. deacon and subdeacon: et cum tuo. celebrant: gloria deo, domino inferi, et in terra vita hominibus fortibus. laudamus te, benedicimus te, adoramus te, glorificamus te, gratias agimus tibi propter magnam potentiam tuam: domine satanas, rex inferus, imperator omnipotens. offertory [the chalice and paten, on which rests the wafer of turnip or coarse black bread, are uncovered by the celebrant. he takes the paten into both hands, and raises it to about breast level in an attitude of offering, and recites the offertory words] celebrant: suscipe, domine satanas, hanc hostiam, quam ego dignus famulus tuus offero tibi, deo meo vivo et vero, pro omnibus circumstantibus, sed et pro omni

hands, and raises it to about breast level in an attitude of offering, and recites the offertory words] celebrant: suscipe, domine satanas, hanc hostiam, quam ego dignus famulus tuus offero tibi, deo meo vivo et vero, pro omnibus circumstantibus, sed et pro omnibus fidelibus famulis tuis: ut mihi et illis proficiat ad felicitatem in hanc vitam. amen [replacing the paten and wafer, and taking the chalice into his hands, he raises it in like manner, reciting] celebrant: offerimus tibi, domine satanas, calicem voluptatis carnis, ut in conspectu majestatis tuae, pro nostra utilitate et felicitate, placeat tibi. amen [he replaces the chalice upon the altar and then, with hands extended, palms downward, recites the following] celebrant: come, o mighty lord of darkness, and look favorably on thi

ifice which we have prepared in thy name [the thurible and incense boat are then brought forward and the celebrant thrice sprinkles incense upon the burning coals while reciting the following] celebrant: incensum istud ascendat ad te, domine inferus, et descendat super nos beneficium tuum [the celebrant then takes the thurible and proceeds to incense the altar and the gifts. first he incenses the chalice and wafer with three counterclockwise strokes, after which he makes a profound bow. then he raises the thurible three times to the baphomet (or to the inverted cross, and bows again. then, assisted by the deacon and subdeacon, he incenses the top of the altar, then the sides of the platform, if possible by circumambulation. the thurible is returned to the thurifer] celebrant: dominus infer

he rod of life. the consecration [the celebrant takes the wafer into his hands and, bending low over it, whispers the following words into it] celebrant: hoc est corpus jesu christi [he raises the wafer, placing it between the exposed breasts of the altar, and then touching it to the vaginal area. the gong is struck. he replaces the wafer on the paten which rests on the altar platform. taking the chalice into his hands, he bends low over it, as with the wafer, and whispers the following words into it] celbbrant: hic est caliz voluptatis carnis [he then raises the chalice above his head, for all to see. the gong is struck, and the thurifer may incense it with three swings of the thurible. the chalice is then replaced, and the following is recited] celebrant: to us, thy faithful children, o

zisteras jamais. vanish into nothingness, thou fool of fools, thou vile and abhorred pretender to the majesty of satan! vanish into the void of thy empty heaven, for thou wert never, not shalt thou ever be [the celebrant then raises the wafer and dashes it to the floor, where it is trampled by himself and the deacon and subdeacon, while the gong is struck continually. the celebrant then takes the chalice into his hands, faces the altar, and before drinking recites the following] celebrant: calicem voluptatis carnis accipiam, et nomen domini inferi invocabo [he drinks from the chalice, then turns toward the assembled company, the chalice extended before him. he presents the chalice with the following words] celebrant: ecce calix voluptatis carnis, qui laetitiam vitae donat [the celebrant th

oluptatis carnis, qui laetitiam vitae donat [the celebrant then presents the cup to each of the members of the assemblage, first to the deacon, followed by the subdeacon, then the others in order of rank and/or seniority in the order. in administering the cup to each, he uses the following words] celebrant: accipe calicem voluptatis carnis in nomine domini inferi [when all have drunk, the drained chalice is replaced on the altar, the paten placed on top of it, and the veil placed over both. the celebrant then extends his hands, palms downward, and recites the concluding statement] celebrant: placeat tibi, domine satanas, obsequium servitutis meae; et praesta ut sacrificuum quod occulis tuae majestatis indignus obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli [he the

in a cage is placed near the altar, in view of the participants. das tierdrama [the ceremony is begun according to the standard sequence. the lictor stands in front and to the left of the altar, the gong-striker in front and to the right. the illuminator is behind the priest, who stands inside the diamond, thus formed while he performs the opening rubrics. the second enochian key is employed. the chalice is not completely drained. names are called which have animal counterparts: bast, typhon, fenriz, midgard, behemoth, pan, etc. when the priest concludes the preliminary invocation, he retires to the periphery of the clearing and the invocator enters. after gazing around the clearing, he stands in the centre and motions to the illuminator, who steps forward with his light he is about to sum

or sein ist was ist unseres. his is what is ours. beasts sein ist was ist unsers. his is what is ours. invocator er ist was wir sind. he is what we are. beasts: er ist was wit sind. he is what we are [the invocator drops his staff and slouches forward to the altar, gazing at it with admiration and longing, but proudly exhibiting control and decorum. as he stands, the priest comes forward with the chalice, proffering it to the invocator, who accepts it, raising it in homage to the altar. the invocator drains the chalice noisily but with great solemnity. the priest relieves him of the chalice. the invocator steps forward, raises his arms in a yearning manner, and tenderly strokes the altar's flesh. he steps back and, in reverie, is presented with the sword by the priest as the beast (invocat

hion. in this ritual as in all other satanic rites, the skull serves as a reminder of the material, flesh-and-bone godhead that is man, rather than as a symbol of mortality. it also represents the vault of wisdom from whence all hitman ideas and developments emerge, the temple of invention, both material and "spiritual" a candlestick bearing a black candle is placed at each side of the skull. the chalice rests directly in front of the skull, with the bell and phallus to either side. the sword rests parallel to the front edge of the platform. the wall above the altar displays the sigil of satan. a pentagonal enclosure, the inside of which is mirrored, serves to receive the celebrant. the pentagon must be large enough in diameter and with walls high enough to receive the celebrant's prone bo

able principles and apply them to their own ends. die elektrischen vorspiele procedure for performance inasmuch as the litany is recited without interruption after the celebrant enters the pentagon, the working procedure is guided almost entirely by rubrics. 1- the ritual begins in the standard manner, with the purification, opening invocation, calling of suitable infernal names, partaking of the chalice, invocation of the four elements, benediction with phallus, and calling of the sixth enochian key. 2- celebrant takes his place at the console, turns on both black and white sound signals which continue until end of ritual. 3- begin alternating audible sound at one second intervals (60/11,000 cps. 4- celebrant activates electrostatic generator until sufficient ozonization and ionization oc

her russian folk instruments or suitable recordings. the tiny bells typical of russian liturgical ceremony should be used wherever appropriate to the rite, and played in the rhythm associated with the obikhod. if in doubt, modeste mussorgsky or walt disney can be your guides. homage to tchort [the ceremony opens with the purification of the air and benediction of the chamber with the phallus. the chalice is filled, but not presented the four principal names are invoked to the compass, followed by the calling of the third enochian key (from the satanic bible. the priest (celebrant) then addresses the altar, who is in the "bast enthroned (seated upright) position. the priest begins his invocation with arms upraised] celebrant: in the name of he who reigns in the firmament of fire and ice. ar

odstvo nye eez ch t noye! participants (response) celebrant: iarilo! tsarstvo nye pobye de moye! participants (response) celebrant: sabazios! krcpaste viso ch y shaya! participants (response) celebrant: morena! vlastye vy ch naya! participants (response) celebrant: svarog! vladichestvo byeko ny ch noye! participants (response) celebrant: slava tchortu! participants: slava tchortu [priest receives chalice, places it in front of altar, censes it, and blesses it with the mudra of the flame (closed fingertips of both hands held together, forming an upward point. he raises the chalice to honor the altar, then drains the chalice, which acolyte removes] the lesser litany of desire celebrant: calling to mind the seekers after joy, who have, at the hands of unnatural and perfidious virtue, perished

SATANICON

altar the raised platform is the lower focal point of the black chapel. the candles and articles of ritual are arranged upon the altar in the specified manner. if possible, the altar rests against the west wall. the black art vestment black is symbolic of the earthly instincts and the powers of satan. therefore it s the color of the vestment which is worn during the operation of these rites. the chalice of change the chalice and its fluidic contents represent an important part of the transformation/emotional stimulation processes. its contents serve to facilitate the outpouring of emotion which in turn further promotes entrance into our magickal condition of creative darkness. ideally, the chalice should be silver in color and the beverage should stimulate the emotions and be pleasing to

e the chalice and its fluidic contents represent an important part of the transformation/emotional stimulation processes. its contents serve to facilitate the outpouring of emotion which in turn further promotes entrance into our magickal condition of creative darkness. ideally, the chalice should be silver in color and the beverage should stimulate the emotions and be pleasing to the palate. the chalice is placed next to the flame of satan. the flames of satanic truth and black art the traditional color of candles used in satanic rituals is black. black is symbolic of the essence of satan. altar candles are arranged in the following manner: the flame of satan represents supreme darkness and man s carnal nature. it is placed on the left side of the altar. the flame of lucifer represents en

ess of the working (refer to book iii: creative darkness. the evocation of demons in satanic magick, the evocation and direction of demonic forces adds power and support to the potential of the working. legend: invisible angles of the pentagonia -24- each demon has a specific function and nature. therefore, evoke the appropriate demons for each ritual. demons are evoked after the partaking of the chalice of change. the rituals contained herein may be performed alone or with others who, if utilized, would give support and act as assistants to the priest. special note: the effectiveness of these magickal arts, to a large extent, depends upon the receptivity of the intended. therefore it is highly recommended that the person(s) whom the magick is directed at, have knowledge of it -25- the sat

ar. 3 face the satanagram and recite the invocation of infernal power. in the name of almighty satan, prince of evil and darkness, i enter into the alliance of infernal power! the gates of pandemonium have opened wide and the demons ride the nightwinds to this unholy preachment! attend my workings of black art and fulfill the desires of my infernal will! in satanicus honos! 4 offertory: grasp the chalice of change and raise it to the satanagram in an offering manner while saying: i present to you, dark lord, the elixor of change! bring forth the infernal will! drink from the chalice. 5 grasp the sword of satan and point it towards the satanagram while calling forth the appropriate demons. afterward, replace the sword upon the altar. 6 the creative darkness. 7 face the satanagram and recite

lucifer: o lucifer, prideful morning star, supreme in beauty and power, hear me! grant him (her, this enlightened fallen angel exodus from the heavenly abyss of slavery and the tyrant king the knowledge and will of your dark soul, satan! dark creator of the angles of darkness, herein we the dark souls dwell! guide and empower him (her) now and forevermore! in luciferi honos! 4 all drink from the chalice of change (the celebrant, then his assistant, and finally the initiate. 5 the celebrant recites the pact of oration which the initiate repeats after him: lucifer lord of my dark soul, i (common or xian name) do hereby renounce god, jesus the nazarene, xianity and my former baptism, for i am of the earth, darkness, and the powers of the infernal one! accept me as your evil ally by this name

nt of the brazier. conjuration saltes are more commonly known as flash powder. they are employed to emphasize evocation. a small vessel of the saltes is placed next to the brazier. the skull is placed on the altar between the candle of antichrist and the sword of satan. the thurible burns an earthy scent which is most pleasing to the celebrant: it is placed at the rightrear area of the altar. the chalice of change with its emotion-stimulating elixor is placed directly in front of the thurible. the sword of satan occupies its customary position, which is at the forepart of the altar. the essence of this ritual dictates that its accompanying music would be of a supremely triumphant nature -35- the ritual of antichrist 1 in the darkness, the celebrant faces the sigil of antichrist as he recit

ies of evil! after lighting the fifth, he evokes: from the angle of lucifer, i conjure the race of evil! the celebrant lights the candle of antichrist and intones: i conjure the will of the great beast antichrist! immediately following each of the six avocations, the celebrant tosses a small amount of conjuration saltes into the candle flames. 3 the celebrant (and all participants) drink from the chalice of change. 4 the celebrant grasps the sword of satan and points it towards the sigil of antichrist while reciting the conjuration of darkness 666: satan in your most unholy name, hear me! our times the age of evil and its creative spirit of antichrist has come! i am the reverent one a beast born of the earth and the infernal kingdom! i am the conveyor of wisdom and folly! i am the bestower

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

key and the repudiation and denunciation, whereby the power and divinity of christ is denied and the power of satan is invoked to cause vengeance to christ and his host of angels. after this has been said the rite is concluded with the wafer which, having been consecrated by insertion into the vagina of the female altar, is then cast to the floor and trodden upon. the participants drink from the chalice and the ritual is then officially declared completed. the order of nine angles offer a similar though different tradition concerning the black mass. whilst in the church of satan's black mass, the naked female takes the place of the altar, the black mass of the order of nine angles stipulates that it is a naked male who serves as the altar. three further participants and a congregation com

SINISTER TAROT

the greater wyrd. a reverberation across aeons of the causal acts of an individual, gradually leaving the essence behind the appearance to haunt the psyches of others. the altering of the astral shell; that which ultimately cannot and need not be described. the deliberate removal of that which is detrimental to wyrd. xiii a canal route lined by white griffins. a vortex of grey starless space. the chalice spills its white blood and the herdsman s light shines in the chamber of the sphinx. death- nythra that which follows hubris; the consequence of attempting to escape that which is ill-fated by destiny. personal destruction from self-delusion and the cessation of self-evolution. energy vortex in the abyss. the stripping away of the self-image that, if successful, will produce a genuine mast

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ound solace in a strange and protracted correspondence with roerich and certain of his disciples. the letters, some addressing roerich as 'dear guru' contained cabalistic references to 'the flaming one' or 'the wavering one' or 'the mediocre one' by which he seems to have -23- meant roosevelt 'the sour one (cordell hull 'the dark ones' or 'the tigers (the soviet union, and mystic allusions to the chalice with the flame above it and to the descent of america into the depths of purifying fires. henry wallace's deep interest in roerich's own symbol, three circles in a sphere, was indicated in his book, new frontiers, new york, pp. 11, 17, and 269; and his correspondence with his dear guru was reported on at length by westbrook pegler in march and april 1948. wallace's decades-long association

gland) the dec. 1961, jan, feb, 1962 issue of the voice universal features an international prayer or "invocation of the united nations" which our rulers may wish to substitute for the christian prayers no longer permitted in our schools. it reads in part "may the peace and the blessing of the holy ones pour forth over the worlds. rest upon the united nations, on the work and the workers "may the chalice the united nations is building become a focal point for the descent of spiritual force "may the consciousness of the united nations become ever more at-one, the many lights one light in the light of the self" will the new universal cult take root among the peoples of the world? if so, probably not for long. no faith based on man-made institutions can survive. nevertheless, since the days o

THE BOOK OF PLEASURE

y. 19: just a natural desire. 20: this is a short formula for those whose belief is full in the law, are house holders following their desires. the formula holds good for any purpose. 21: illustration, the loss of faith in a friend, or an union that did not fulfill expectations. 45 casting the shadow. the ego not being totally oblivious, let him retain only and visualise the sigil form, it is his chalice, the means of vacuity and incarnation. by the deliberation of an analogous emotion at that time, he deputises the law (reaction. miraculous is he, balance not known in this world imitated (attained. all other consciousness annulled with safety, the vehicle strong enough for the ecstasy, he is beyond hurt. now let him imagine an union takes place between himself (the mystic union of the ego

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

. altars can be a chaotic collection of items, or an aesthetic expression of spirituality. an altar should reflect the personality of its user, or within a coven, order or group, the teachings of that tradition. altars can take any form, from a ritual table, to the top of your bedroom dresser. it is the place for you to honor the lord and lady, and to work your magick. basic ritual tools are, the chalice, the athame (pronounced, ath-ah-may, the pentacle, and the wand. chalice this tool, more then any other, represents the creative aspect of the goddess. it is the symbol of the womb. in ritual, it is used for the sharing of wine, juice, or herbal potions. it can also be employed for scrying. it is associated with the element of water. athame this tool represents the active principle of the

the door. some traditions, still practice the great rite in the traditional form. there are just as many traditions that do not have such requirements in their initiations. find the tradition that meets your needs, and encourages you to grow as an independent person! magick is after all about freedom! in the craft, the initiation ritual the girls preform does not involve sex, but they do share a chalice of wine that has drops of their blood in it. at one point in time this may have been an acceptable practice. at this point in time, with the aids plague still running uncontrolled in the world, it s not only unacceptable. it is down right deadly! magick is about responsibility. be responsible, don t take needless risks with your body, or your life! we all find ourselves at crossroads as we

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

and by going apart with him into a wood. then, according to de raemond, the sabbat dance follows in the familiar back-to-back positions and the mass proper then begins. a plain black cape is worn by the celebrant. a segment of turnip, dyed black, is used in place of the host for the elevation. on seeing it above the priest s head, the congregation cry, master, save us! water replaces wine in the chalice. offensive material is used as a substitute for holy water. the simplest ring dance practiced by witches is that of a plain circle with men and women alternating with joined hands. sometimes the men face in and the women face out. in certain cases, upright poles may be placed on the perimeter of the dance circle so that the dancers might weave their way through the staves. as the witches b

pped forward to place a flickering black candle in each of her upturned palms. at this point, abbe guilborg (d. 1680) appeared and positioned himself at the living altar. he wore vestments of an orthodox shape made of white linen. the chasuble (outer vestment worn by celebrant at mass) and the alb were embroidered with black pine cones, the ancient greek symbol of fertility. the priest placed the chalice upon the supplicant s stomach, kissed her body, and officiated the ceremony. the prayer book was bound in human skin; the holy water was urine; and the host was usually a toad, a turnip, or on occasion, true host stolen from a church and desecrated with filth. the rituals completed, it was time for the offering. abbe guilborg stretched out his arms to receive the infant delivered there by

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

stoms. philadelphia: chelsea house publishers, 1997. gregor, arthur s. amulets, talismans, and fetishes. new york: scribner, 1975. mintz, ruth finer. auguries, charms, amulets. middle village, n.y: jonathan david publishers, 1983. nelson, felicitas h. talismans& amulets of the world. new york: sterling publishing, 2000. the holy grail the holy grail is most often identified as a serving dish or a chalice that was used by jesus (c. 6 b.c.e..c. 30 c.e) during the last supper. the word ggrail h may have originated from ggaralis, h which derives from the medieval latin word gcratalis h (a mixing bowl. garalis became ggreal h in medieval french, ggrail h in english. another possible origin for the word is based on the writings of a christian monk named helinandus, who served the cistercian orde

THE GOD OF THE WITCHES

len by a man from a fairy; it was "of an unknownmaterial, extraordinary colour, and unusual form. it was given by the stealer to the earl of gloucester, andby him presented to henry i, who in his turn gave it to his queen's brother, david of scotland; afterremaining many years in the scotch treasury it was presented by william the lion to henry ii. in kirkmalew, in the isle of man,[37] the silver chalice was a cup stolen from the fairies; a similar story is told ofother places. the luck of edenhall is a painted glass cup; it came into the possession of the family throughthe butler, who accidentally surprised a party of fairies at a feast; the terrified fairies fled leaving the cupbehind. at frensham, in surrey, there is a huge metal cauldron which is said to have been borrowed from thefair

THE KEY TO THE MYSTERIES

h regard to the miracles "oh, as many as you like" and immediately the old priest began to recount things which the whole world would have found impossible, but which did not even turn a eye-lash of the professor of transcendental magic. 145 here is one of his stories: one day vintras, in an access of enthusiasm, was preaching before his heterodox altar; twenty-five persons were present. an empty chalice was upon the altar, a chalice well known to the abbe charvoz; he brought it himself from his church of mont-louis, and he was perfectly certain that the sacred vase had neither secret ducts nor double bottom"'in order to prove to you' said vintras 'that it is god himself who inspires me, he acquaints me that this chalice will fill itself with drops of his blood, under the appearance of win

ntras 'that it is god himself who inspires me, he acquaints me that this chalice will fill itself with drops of his blood, under the appearance of wine, and you will all be able to taste the fruit of the vines of the future, the wine which we shall drink with the saviour in the kingdom of his father "overcome with astonishment and fear" continued the abbe charvoz "i go up to the altar, i take the chalice, i look at the bottom of it: it was entirely empty. i overturned it in the sight of everyone, then i returned to kneel at the foot of the altar, holding the chalice between my two hands. suddenly there was a slight noise; the noise of a drop of water, falling into the chalice from the ceiling, was distinctly heard, and a drop of wine appeared at the bottom of the vase "every eye was fixed

ing, was distinctly heard, and a drop of wine appeared at the bottom of the vase "every eye was fixed on me. then they looked at the ceiling, for our simple chapel was held in a poor room; in the ceiling was neither hole nor fissure; nothing was seen to fall, and yet the noise of the fall of the drops multiplied, it became more rapid, and more frequent. and the wine climbed from the bottom of the chalice towards the brim "when the chalice was full, i bore it slowly around so that all might see it; then the prophet dipped his lips into it, and all, one after the other, tasted the miraculous wine. it is in 146 vain to search memory for any delicious taste which would gave an idea of it. and what shall i tell you" added the abbe charvoz "of those miracles of blood which astonish us every day?

THE MAGICIAN S KABBALAH

plate throw on the events which have taken place in your life? 3. binah; the ritual of the temple and triangle temple; hikl; the temple is existence itself, the window in which the great work is seen. the temple is our place of being and our place of study. triangle; mshlsh; in the triangle is both the water of purification and the fire of consecration. their equilibrium gives energy to the work. chalice; kvs; in the vault of the graal is the wine of inspiration which alone can truly support us. in this ritual, which is of the third sephirah, binah, we complete the building of the temple itself. this completes the triangle of actions in the three sephiroth above the abyss. whereas chockmah gives us the energy (in a spiral form) for the work, binah provides the form through which it is mani

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 of containers, and can mean 'temple. point yod take a seed and place it into the chalice. say; let the seed of this work i am to perform grow to fruitio

pe of containers, and can mean 'temple. point yod take a seed and place it into the chalice. say; let the seed of this work i am to perform grow to fruition in peace and safety. yod is the letter attributed to the hermit tarot card, and symbolises the guiding principle of light, to which nature aspires, as a seed becomes a plant which turns to the light. point nun light the candle in front of the chalice as symbolic of the sun (see also the point above regarding the candle, nr. say; let the gross be removed that the light may shine forth and fill this temple. point heh visualise a triangular window in the east, through which light shines, and fills the temple. raise your hands and state; let the spirit of understanding fill this temple i have built. the meditation of this ritual is that of

the giving up of the old behaviour. as an alternative or addition to the malkuth ritual, the kingdom ritual below is based on the first letters of each of the names of the sephiroth, and can be used as a simple framework for ritual work; 11. the kingdom ritual point kaph; point hand towards altar, palm up and state aim of working. point cheth; draw a circle about the temple. point beth; elevate a chalice filled with wine and visualise light descending from above. this completes the first triad above the abyss. the elevation of the chalice is symbolic of the creation of da'ath, or 'knowledge, from the union of chockmah and binah. point cheth; draw the double-cube of the quarters and cross-quarters. activate the quarters. point gimel; light incense. point tau; hold out arms in form of cross

ental weapons are the primary tools that our species developed as extensions of our own action in the world; pentacle; palm of hand for carrying objects, later a large leaf, then a flat piece of wood or stone. sword; originally, the teeth for cutting and biting, then a sharp flint, and later metal edges. wand; first, the arm or leg, then a bone from some animal, and later a stick or wooden staff. chalice; the cupped hand, then a hollowed out piece of wood, and later pottery and metal cups. chapter five 1. take a picture, a favourite painting or photograph, or a tarot card, and make a list of as many separate objects, colours and images on it as you can. this illustrates the process of discernment, and definition, which is the process of separation. think of appropriate and inappropriate wa

THE MIDDLE PILLAR

of flaming red, touched here and there by vivid flashes of emerald green. in the hand of the figure will be seen an uplifted sword of steel, while little tongues of fire will lick the browned earth about the bare feet. an intense radiation of heat should be sensed from michael. watery characteristics will mark the nature of gabriel in the west, and blue offset by orange will be its color. a blue chalice of water will be held aloft by the telesmatic figure, which will sometimes seem as though it were standing in a r u s h g stream of clearest water. sometimes, it may seem as though there were a small waterfall behind the figure, pouring cascades of water into the temple or room. in the north, the angel auriel29 will appear to be standing on very fertile ground, grasses and wheat being abou

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

nt magic, p. 125. in her we see a contorted symbol of wifehood, whilst in the latter cases, and especially in gthe fatal force, h we find that of motherhood. the true wife must sacrifice her children before the shrine of her lover, and the true mother must sacrifice her lover on the altar of her children. this is no paradox, no riddle, no twisting of words; for crowley offers us in the glittering chalice of eternity the sacred blood of the bull, the second christ; and as the first, the lamb of god, sprang from the immaculate womb of the virgin-mother, so shall this second incarnation spring blood-red from the snowy lips of the great supernal mother, androgynous, the circe-isis of the ages. in galice, an adultery, h we see a woman passionate in her love, strenuous in her affection, yet in t

ice they are one, being formless and eternal without time or number; for whilst we live death is not, and the purities of state cannot be. we live in a land of mingled cloud and flame, on the marge of the kingdoms of the positive and the transcendent, all is as a seething cauldron of finalities; ever boiling up to vanish in the inane. optimism and pessimism, the former proffering to us the golden chalice filled with the vanities of life, the latter a leaden cup replete with the excretum of existence. gaway, away, out of my sunlight, h waved diogenes; he saw before him a man, only a man full of brains and bowels. the maidens of athens laughed at him, wizened misogynist and dreary sage, yet even the most beautiful of these monthly would spill her crimson libation to the moon. gyea! truly, aw

tence. gaway, away, out of my sunlight, h waved diogenes; he saw before him a man, only a man full of brains and bowels. the maidens of athens laughed at him, wizened misogynist and dreary sage, yet even the most beautiful of these monthly would spill her crimson libation to the moon. gyea! truly, away, away, out of my sight, o shadow of a king; but last night wert thou not fingering the delicate chalice of campaspe, and a few hours hence will not thy drowsy hand crimson the white womb of thy mother earth with the red lees of the grape of bacchus, so full of the poppies of sleep, and the wormwood of sorrow. h from the silver goblet of laughter, that leaden cup of weeping, have the nations drunk the dregs of many lives: for the woman arrayed in purple and scarlet, and decked with pearls and

THE SECRET RITUALS OF THE OTO

pledge of allegiance to this sovereign chapter, and to devote my rose and cross to the prosperity and happiness of the princes of this sublime degree, i subscribe myself (signed (iv* the furniture of a chapter of rose croix red room altar. white silk altar-cloth, with rose 49 on gold cross 5 with 4 green rays. super-altar. black. 7 steps. copy of stele of revealing. 33 lights. 33 roses. paten and chalice. cakes of light and red wine (optional. crystal globe: image of babalon &c. but no male symbol) thrones. one each side of the altar for m.w.s.55 and h.p.56 one in west for g.m.57 file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (1 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. stalls for other princes. banners. the banner of the ri

TYSON DONALD NEW MILLENNIUM MAGIC

ray out its longest segment. its element is air. magically, the dagger is used to command through threat of punishment. it can cause discomfort to psychic entities, as can all pointed steel or iron objects. generally it symbolizes justice and retribution. held with the point up, it is the symbol of liberation. held point down, it is symbolic of frustration and waste. focused force also called the chalice and grail. it suggests a seed unfolding new life and a womb ready to issue forth its contents, which it has nurtured and protected. growth, love, protection, and creation-all are represented by the cup. its element is water. magically, it is used as an instrument of nurture. strength may be drawn from the cup, and evil influences washed away in its waters. love may be spread through its sh

TYSON DONALD THE MAGICAL WORKBOOK

ng boundary, but are an indivisible universe perceived by a single human mind. the ultimate goal is similar in both practices-to master the personal universe and yoke it to the higher aspirations. power over the environment is a byproduct of skilled magic, but even more significant is the command of the self attained by the magus. on the physical level, magic relies on tools such as the wand, the chalice, and the altar to divide space and energize objects. on the sensory level, it uses scents, colors, textures, and sounds to focus and direct the attention. on the emotional level, feelings such as enthusiasm, joy, devotion, love, and desire are employed as engines of the ritual purpose. on the mental level, creative visualization shapes and manipulates the substance of the imagination so th

VOX SABBATUM

d of life, hungering for flesh, devouring and copulating, spreading her sexual knowledge to her children. yet she is also beautiful and all knowledgeable, the age of one thousand aged crones, infinite, youth maiden and hag. approach the bride of chaos in honesty, seeking her cold kiss and warmth in the sabbat fire, where you shall drink of both her skull cup of menstrual blood and from the golden chalice of the beast, the life of the sun22. cain cain or tubal-cain is the anthropomorphic child of the spiritual union of samael (the dragon) and lilith (the mother of demons) through adam and eve. 22 in some christian gnostic texts, such as the apocryphon of john cain is called the sun. vox sabbatum the witches sabbat 34 cain is the wanderer, the first murderer who tasted blood and became as th

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

te de dios de la tierra, como dijimos" apocalipsis 11:3,4 13 now then, the numbers 1260 is kabbalistically added as follows: 1 plus 2 plus 6 plus 0= 9; this is the symbol of the ninth sphere. the ninth sphere is sex. the two witnesses have their root in sex. these two witnesses id and pingal are two fine ganglionic chords through which the solar and lunar atoms of our seminal system ascend to the chalice. the chalice is the brain. fill your chalice, brethren, with the sacred wine of light. this explains why the sign of the infinite appears above the head of the magician, and before him are the swords, the cups and pentacles [are before him, and [why] is he grasping the little magic wand that symbolizes the spinal medulla. when the solar and lunar atoms make contact in the coccygeal bone, t

organismo humano) que rectificando, trabajando con el arcano a.z.f, hallaremos la piedra filosofal. 47 the sun (phallus, masculine principle, is the father of the stone. the moon (uterus) is the feminine principle, the mother of the philosophical stone. the wind bears the son in its womb and the earth nourishes it. the sun and the moon, masculine and feminine principles are combined inside of the chalice (symbol of the mind. the sun is the father of the stone (fire, the moon is the mother (water, and the wind (seminal vapors) bear the son in its alchemical womb and the philosophical earth nourishes it. the chalice is resting on the caduceus of mercury (the central system, spinal column) with the two sympathetic cords known in the east as id and pingal. two influences interact in the genera

at initiation must start with the letter m and s. if we want to be born in the internal worlds, then we must also utter the sound of the letter m (as when one moans. it is about being born and we must be born. thereafter we slowly exhale, we wait for the breath to naturally return and we inhale, we mentally pump up the creative energy and make it rise through the two canals id and pingal into the chalice (the brain. we repeat the effort and we continue. trabajo con el chacra prost tico inmediatamente se termina el trabajo diario con el arcano a.z.f. debe el alkimista acostarse en dec bito dorsal (boca arriba) y trabajar con el chacra prost tico. este chacra es important simo en la alta magia. el alkimista inhala el aire vital, contiene el aliento y en esos instantes dirige la corriente ner

7 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 the blood contained within the chalice and jesus likewise drank from it. the holy gnostic unction is united with the last supper through this pact of blood. when these christic atoms (solar astral atoms) descend int

WHO ARE THE DRACONIANS

7:20:00] it was known as the star fire, the female lunar essence. the female menstrual cycle is governed by the cycles of the moon and the blood contains that energy. its ingredients are supposed to ensure a long life. in india it was called soma and in greece it was ambrosia. this was said to be the nectar of the gods and it was the reptilian gods who are genetic blood drinkers. the 'holy grail' chalice or cup is also symbolic of the womb and drinking menstrual blood, as well as being a symbol of the reptilian 'royal' bloodline itself. menstrual blood was provided for the elite of the reptilian 'royal' line by virgin priestesses and this is the origin of the term 'scarlet woman' or, to the greeks 'sacred woman. the greek word for this, hierodulai, was eventually translated into english as

WICCA WITCHCRAFT TODAY

ce with the god of death and what lies beyond, and the point within the centre of the circle may have had a great meaning for them. also that the number eight had some significance. it is said that this is simply because the templar cross had eight points; but could it not be that they revered the number eight and therefore gave their cross its eight points? another great templar 'hallow' was the chalice, the gup. as i have said, the witch also reveres the gup, which seems to date back to the old fertility cults. it is a curious fact that the church disliked and discouraged the story of the holy grail, though they could not entirely prevent its being popular as a 'romance. the original versions appeared about 1175 to 1225; then the source of supply seems to have been cut off. can it be tha

grail is a sort of hallow or talisman. it brings fertility to the land and it feeds its worshippers. it has many forms, but it is always a fertility- and a food-providing object. it seems to have had five forms: 1. a reliquary. 2. the platter or cup used at the last supper. 3. a jar or bottle in which st. joseph received the blood from the wounds of christ. 4. a sacred or talismanic stone. 5. the chalice of the eucharist. in all these cases however it seems to have no material substance, but to have come from a sort of fourth dimension, to which it returned swiftly again. shall we say it came from and returned to that place between the worlds, or something like the witches' circle? we are told the grail is a mystery which must not be revealed to the uninitiated. the high history of the hol

he sacrament ought none to tell openly but he unto whom god hath given it. does not this point to there being an inner meaning to the grail story, that the meaning of the sacred object varied, according to the understanding of the initiate, or shall we say that different explanations of the meanings of an object were given in higher grades of initiation, and that the outermost explanation was the chalice, but that in all there was the 'feeding' and fertility implication? there are indications that the church knew of or suspected some secret rite among the templars and that it was of a phallic nature, for with fiendish cruelty they attached heavy weights to that organ when torturing the unfortunate knights, as if to say: your rites centre round that member, so we torture you there to extrac

, they would be most likely to perform this rite, and rumours might spread about. the alleged templar rite of defiling the cross only became known to the world during the persecution and trial of 1307, ninety years after the high history was written. there are many traces of a fertility cult in the grail stories. the 'hallows' themselves seem to be connected with such cults. the grail, the cup or chalice, is like the celtic cauldron. it restored the dead, and brought fertility back to the land. the king, in the mabinogion, gives gawain a sword which each day drops blood. there is a head and spear which drops blood in connection with a cauldron of fertility in the adventure of peredur, vaguely said to be connected with the murder of a relation of peredur by witches at glaucesier. a sword or

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

, earth and hell. three jewels of wisdom, the tri-ratnas; buddha, dharma and sanga. the three fires being the three aspects of the human soul, atma, buddhi and manas. there were three prongs of the trident, and three eyes in the forehead of siva. note also the 3-syllabled holy word aum. at the oblation of the elements in the celtic church, 3 drops of wine and 3 drops of water were poured into the chalice. in the present christian church, we notice 3 crossings with water at baptism, 3 creeds; the banns of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott marriage are published 3 times; and a bishop in benediction makes the sign of the cross 3 times. in roman catholic churches, the angelus bell is rung three times a day, a peal of 3 times, 3 for the heavenly hierarch

WORKING CEPHALOEDIUM VERSION 1

; and spelt fully ayin is the erection and le aping and extension of the phallus; yod is the spermatoon, the solitary boy her mes, the virgin; while nun is the eagle of sexual ecstasy, the serpent of life through death, the scorpion or scarab of kephra, the womb which transmutes thro ugh corruption, the semen or fluid vehicle of the spirit, the elixir of magick, the blood, wine, and poison in the chalice. and yod repeating that god, and pr ophesying the vau that follows it, ends with daleth the letter of venus, the do or of the palace of love. then vau reproduceth itself in its spelling, as it is written``all is ever as it was' in "the book of the law, and in aiwaz are f ound the three star-clusters of earth-nature, the goat under the god set or sat urn for hadith, the begetter, and mars e

at, bapho met, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one th rough these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the beast h ath the wand of life& the scarlet woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to ye sod the apex of the salient. and pe is the girdle of the loins of the all-fath er& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-fl

WORKING CEPHALOEDIUM VERSION 2

met; and spelt fully ayin is the erection and leaping and extension of the phallus; yod is the spermatoon, the solitary boy hermes, the virgin; while nun is the eagle of sexual ecstasy, the serpent of life through death, the scorpion or scarab of kephra, the womb which transmutes through corruption, the semen or fluid vehicle of the spirit, the elixir of magick, the blood, wine, and poison in the chalice. and yod repeating that god, and prophesying the vau that follows it, ends with daleth the letter of venus, the door of the palace of love. then vau reproduceth itself in its spelling, as it is written``all is ever as it was' in "the book of the law, and in aiwaz are found the three star-clusters of earth-nature, the goat under the god set or saturn for hadith, the begetter, and mars exalt

kraat, baphomet, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one through these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the beast hath the wand of life& the scarlet woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to yesod the apex of the salient. and pe is the girdle of the loins of the all-father& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flas

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