Michael Wynn's Occult Reference Library
CONJURE,CONJURES

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is obtained through the darkness of putrefaction. 32 the banner of the west, unlike the banner of the east, is on a black background. this represents a darkness or ignorance of the outer world. yet the white triangle is the light that shines through the darkness, yet the darkness comprehendeth it not. the banner of the west is also an appropriate symbol of protection and exorcism. now let us not conjure up ideas in our minds about what exorcism is. when we speak of exorcism, what we are talking about is barring the qlippothic or negative energies from our own sphere of sensation. it is also a symbol of barring out negative energies outside our sphere of sensation as well. in this sense, it is used as a fitting symbol in pathworking and in astral projection. the memorization of the banner

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

nd with it a new name unknown even to the north. when, says the lay, phol (balder) and wodan were one day ridino- in the forest, one foot of balder's foal' demo balderes volon' was wrenched out of joint, whereupon the heavenly habitants bestowed their best pains on setting it right again, but neither sinngund and sunna, nor yet frua and folia could do any good, only wodan the wizard himself could conjure and heal the limb (see suppl. the whole incident is as little known to the edda as to other norse legends. yet what was told in a heathen spell in thuringia before the tenth century is still in its substance found lurking in conjuring formulas known to the country folk of scotland and denmark (conf. ch. xxxiii, dislocation, except that they apply to jesus what the heathen believed of balde

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

r, giles corey, was apparently an innocent witness at the trials at first. however, he himself was accused of witchcraft and was pressed to death- a torture in which heavy stones were placed on the victim's chest and which took three days to kill them- rather than confess, for if he had, his property would have been taken from his descendants. high-ranking practitioners of magick who attempted to conjure demons were usually male, and included both popes and royalty. they generally escaped censure, however. the folk religion of the countryside was an easier target. in december 1484, the bull of pope innocent vii was published, appointing heinrich kramer and jakob sprenger as inquisitors against witchcraft and heresy. these two clerics wrote the malleus maleficarum, the notorious hammer of t

ABRAMELIN1

y servant (n) who invoketh thee most devoutly, and supplicateth thee by thy holy and tremendous name, tetragrammaton, to be propitious and to order thine angels and spirits to come and take up their abode in this place; o ye angels and spirits of the stars, o all ye angels and elementary spirits, o all ye spirits present before the face of god, i the minister and faithful servant of the most high conjure ye, let god himself, the existence of existences, conjure ye to come and be present at this operation; i the servant of god, most humbly entreat ye. amen. after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire of the lamp be kept up continually during the operation, and keeping t

ABRAMELIN2

m point to point; seeing that while no spirit good or evil can know the secrets of your heart before you yourself bring the same to light, unless god who alone knoweth all things should manifest them; they (the spirits) nevertheless can penetrate into and understand that which you are thinking by means of your actions and your words.69 this is the reason why he who wisheth properly to convoke and conjure the spirits, should first well consider the following conjuration; and afterward perform it with feeling and freely by heart; and not by writing, because in using that composed by others, the spirits thence judge that we ourselves are ignorant, and render themselves straightway more intractable and stubborn.70 the evil spirits be about you, though invisible, and they keenly examine whether

would be the true way to make a mock of god and to tempt him. of the conjurations. i have many times repeated unto you that the fear of god is the principal subject of the instruction of your guardian angel, against which you should never commit any fault, even if it be but slight. firstly: you should perform the conjuration in your mother tongue,71 or in a language that you well understand, and conjure the spirits by the authority of and their obedience to the holy patriarchs, rehearsing unto them examples of their ruin and fall, of the sentence which god hath pronounced against them, and of their obligation unto servitude; and how on one side and on another they have been vanquished by the good angels and by wise men; all which points you will have had plenty of opportunity to study in

for evil operations, these shall you obtain more easily; seeing that after (putting on) the perfume, there is nothing else to do but to make your orisons. then being clad in your white tunic, you shall put on over it the silken vestment and the girdle, and after that the crown, taking the wand in your hand, and placing yourself at the side of the altar towards the terrace. then, holding the wand, conjure in the same manner as you did on the second day. and when the spirits shall have appeared, you shall command them in no way to quit the place, until they shall have manifested unto you the symbol of the operation which you desire, together of abramelin the mage 95 with the names of the spirits capable of putting the same into execution, together with their symbols. and then you shall see t

o the better so to do, to transcribe and imprint it in your memory. render then your thanks unto the lord god almighty, and never forget my faithful advice, even unto the day of your death. thus will the divine wisdom and magic be your wealth, and never can you find a greater treasure in the world. obey promptly him who teacheth you that which he hath learned by his own experience; and i pray and conjure you by that god who is my god, to observe summarily and inviolably the three following heads which should serve you as guides and limitations until you shall pass the gulf of this miserable world (1) let god, his word, all his commandments, and the counsel of your angel, never depart from your heart and from your mind (2) be the declared enemy of all the evil spirits, their vassals, and ad

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

number, and he is our father, of all who would tread these forgotten paths, and wander into lands unknown, among the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at

e will inhabit such at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different from that of the gods, and it is said that he was with kingu and his hordes at the time of the war between the worlds, but was dissatisfied and did cleave unto the armies of lord marduk. wherefore it is wise to conjure it in the names of the three great watchers who existed before the confrontation from whose borne the watcher and his race ultimately derive, and those three are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and f

ound as before, in the northeast section, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation in a clear voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, whom no man hath seen at any time, whom no geometer measureth, whom no wizard hath ever called call thee here now! rise

not rise. and this is the conjuration of the dead god: may nammtar open my eyes that i may see. may nammtar open my ears that i may hear. may nammtar open my nose that i may sense his approach. may nammtar open my mouth that my voice will be heard to the far reaches of the earth. may nammtar strengthen my right hand that i shall be strong, to keep the dead. under my power, under my very power. i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the words of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the eart

ss! i summon thee, creature of hatred, by the words of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! i summon thine eyes to behold the brightness of my wand, which is full of the fire of life! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! by the four square pillars of earth that support the sky, may they stand fast against them that desire to harm me! i ev

the four square pillars of earth that support the sky, may they stand fast against them that desire to harm me! i evoke thee from thy resting-place in the bowels of the earth! i summon thee and thine ears to hear the word that is never spoken, except by thy father, the eldest of all who know age the word that binds and commands is my word! ia! ia! ia! nngi banna barra ia! iarrugishgarragnarab! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon thee, and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of th

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

o the actual planets, but to parts of the earth which are of the nature attributed to these planets. thus, when we say that nakhiel is the "intelligence" of the sun, we do not mean that he lives in the sun, but only that he has a certain rank and character; and although we can invoke him, we do not necessarily mean that he exists in the same sense of the word in which our butcher exists. when we "conjure nakhiel to visible appearance" it may be that our process resembles creation- or, rather imagination- more nearly than it does callingforth. the aura of a man is called the "magical mirror of the universe; and, so far as any one can tell, nothing exists outside of this mirror. it is at least convenient to represent the whole as if it were subjective. it leads to less confusion. and, as a m

bend the knee! liber ccxx teaches the proper attitude. see also liber ccclxx. infra, furthermore, there is special instruction: chapter xv and elsewhere> that he may deign to send the appropriate archangel. he then "beseeches" the archangel to send the angel or angels of that sphere to his aid; he "conjures" this angel or angels to send the intelligence in question, and this intelligence he will "conjure with authority" to compel the obedience of the spirit and his manifestation. to this spirit he "issues commands. it will be seen that this is a formula rather of evocation than of invocation, and for the latter the procedure, though apparently the same, should be conceived of in a different manner, which brings it under another formula, that of tetragrammaton. the essence of the force invo

e their ruin was complete and irremediable as it now is. such a discovery will not necessarily impede the ceremony. a general curse may be pronounced against the forces hindering the operation (for "ex hypothesi" no divine force can be interfering) and having thus temporarily dislodged them- for the power of the god invoked will suffice for this purpose- one may proceed with a certain asperity to conjure the spirit, for that he has done ill to bend before the conjurations of the black brothers. indeed, some demons are of a nature such that they only understand curses, are not amenable to courteous command "a slave whom stripes may move, not kindness" finally, as a last resource, one may burn the sigil of the 135 spirit in a black box with stinking substances, all having been properly prepa

the temple of a. a, whose name is truth. 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13. let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and fro like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although he<equinox i, 6 has..the might> might

ALEISTER CROWLEY MEDITATION

ecessarily tend. so much for the first page of the book. let him then be careful to write nothing therein that is inharmonious or untrue. nor can he avoid this writing, for this is a magick book. if you abandon even for an hour the one purpose of your life, you will find a number of meaningless scratches and scrawls on the white vellum; and these cannot be erased. in such a case, when you come to conjure a demon by the power of the book, he will mock you; he will point to all this foolish writing, more like his own than yours. in vain will you continue with the subsequent spells; you have broken by your own foolishness the chain which would have bound him. even the calligraphy of the book must be firm, clear, and beautiful; in the cloud of incense it is hard to read the conjurations. while

ALEISTER CROWLEY EQ I 1

ti and the vivifying influences of his mind and talk. he went into the country a great deal and for long periods i did not see him, and, when at length we met, i found that the virtue was going out of him: he had become moody and irritable, a neuropath. of course, the intellectual richness in him could not be hidden altogether: now and then, he would break out and talk in the old magical way: and conjure wonder out of emptiness, till mean things put on beauty like a dress and all the world was an enchanted place. but, more often, he was gloomy and harassed, and it saddened and oppressed me to meet him. the young artists who came 70 to my shop did not fill his place; they chattered gaily enough, but none of them was a magician as he had been, and i began to realise that genius such as his i

cis picking lice from his sheepskin and praising god for the honour and glory of wearing such celestial pearls in his habit, than become a smug, well-oiled evangelical christian genteel-man, walking to church to dear jesus on a sabbath morning, with prayer-book, bible, and umbrella, and a three- penny-bit in his glove? 173 the spendthrift "arcadia, night, a cloud, pan, and the moon" what words to conjure with, what five shouts to slay the five senses, and set a leaping flame of emerald and silver dancing about us as we yell them forth under the oaks and over the rocks and myrtle of the hill-side "bruised to the breast of pan- let us flee church, and chapel, and meeting-room; let us abandon this mantle of order, and leap back to the heaths, and the marshes, and the hills; back to the woods

ALEISTER CROWLEY EQ I 5

foam; and he shall banish the elements and the planets and the signs and the sephiroth; and then shall he take the holy table that he hath made for his altar, and he shall take the call of the aethyr of which he will partake, which he hath written in the angelic character, or in the character of the holy alphabet that is revealed in pop, upon a fair sheet of virgin vellum; and therewith shall he conjure the aethyr, chanting the call. and in the lamp that is hung above the altar shall he burn the call that he hath written. 54 then shall he kneel before the holy table, and it shall be given him to partake of the mystery of the aethyr. and concerning the ink with which he shall write; for the first aethyr let it be gold, for the second scarlet, for the third violet, for the fourth emerald, f

nd persephone. and the poets have feigned songs about her, and the prophets have spoken vain things, and the young men have dreamed vain dreams; but this is she, that immaculate, the name of whose name may not be spoken. thought cannot pierce the glory that defendeth her, for thought is smitten dead before her presence. memory is blank, and in the most ancient books of magick are neither words to conjure her, nor adorations to praise her. will bends like a reed in the temptests that sweep the borders of her kingdom, and imagination cannot figure so much as one petal of the lilies whereon she standeth in the lake of crystal, in the sea of glass. this is she that hath bedecked her hair with seven stars, 106 the seven breaths of god that move and thrill its excellence. and she hath tired her

ALEISTER CROWLEY EQUINOX EQ I 1 2

h much alleviated the torture of massage. but i could not get steady and easy in my asana or even in the hanged man or shavasana, the "corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters cam

hat pausing to cast one last glance back o'er the safe road 'twas gone! 69 i must come out of it either an adept or a maniac. thank the lord for that! it saves trouble. 10.20. undressed and robed. will do an aspiration in the hanged man position, hoping to feel rested and fit by midnight. the incense has arrived from london; and i feel its magical effects most favourable. o creature of incense! i conjure thee by him that sitteth upon the holy throne and liveth and reigneth for ever as the balance of righteousness and truth, that thou comfort and exalt my soul with thy sweet perfume, that i may be utterly devoted to this work of the invocation of my lord adonai, that i may fully attain thereto, beholding him face to face as it is written "before there was equilibrium, countenance beheld no

ate saint of thine! i suffer from thirst it is a thirst of the body yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so that my steel may be tempered to that sword of magic that invoketh thy knowledge and thy conversation. hoor! elohim gibor! kamael! seraphim! graphiel! 71 bartzabel! madim! i conjure ye in the number five. by the flaming star of my will! by the senses of my body! by the five elements of my being! rise! move! appear! come ye forth unto me and torture me with your fierce pangs for why? because i am the servant of the same your god, the true worshipper of the highest. ol sonuf vaoresaji, gono ladapiel, elonusaha caelazod. i rule above ye, said the lord of lords, exalted

ALEISTER CROWLEY EQUINOX EQ I 2 2

truction of a language should be the object of all rituals; they should bring the seeker step by step nearer to his quest, that is to say, to perfect him in the tongue he one day hopes to speak. each ritual, be it a letter, a word, a sentence, or a volume, should contain a lesson clear and precise, it should leave behind it so bright and dazzling a picture that the very thought of it will at once conjure up the power dressed in its simple yet luminous symbols. in the 0= 0 ritual this is much more clearly carried out than in the following four. the candidate, the would-be 291 neophyte, is led up to the portal of the first grade, the grade of neophyte, and is momentarily revealed a flashing vision of adonai, as it were a tongue of blinding flame out of the depths of darkness, to show him tha

ALEISTER CROWLEY EQUINOX EQ I 2

orison that was subtler and stronger than prayer "o beautiful, adorable, wonderful! o soul of wickedness! supreme abomination, i invoke thee! i worship thee! i love thee! body and soul, i invoke thee! awake! arise! move! manifest thy bliss to me, the soul that hungers for thy wisdom, as my body aches for thy kisses "have not i wooed thee and awaited thee? but thou comest not. by what spell may i conjure thee? am i the mock of thy majesty? ah, my god, my master, my lover- nay, that thou art not "but i love thee! i worship thee" with supreme force she cried out upon the god; she tore at her beautiful flesh with her fingers; she writhed upon the fur; words of dreadful passion bubbled at her lips; her mouth was like a raging sea of blasphemy; she moaned and struggled, torn by some internal fo

ALEISTER CROWLEY EQUINOX EQ I 3 2

name of the spirit, vibrating strongly, and then says] assistant magus of art, i command thee to place the sigil at the foot of the altar "i.a" mighty magus of art, all your commands shall be obeyed and all your desires shall be fulfilled [he does so. the magus of art, standing on the throne of the east, then proclaims "the invocation" o thou mighty and powerful spirit taphthartharath, i bind and conjure thee very potently, that thou do appear in visible form before us in the magical triangle without this circle of art. i demand that thou shalt speedily come hither from thy dark abodes and retreats, in the sphere of kokab, and that thou do presently appear before us in pleasing form, not seeking to terrify us by vain apparitions, for we are armed with words of double power, and therefore w

invocations, turning the pages that she may read continually. she recites] hear ye, ye lords of truth, hear ye, ye invoked powers of the sphere of kokab, that all is now ready for the commencement of this evocation""the potent exorcism [to be said, assuming the mask or form of the spirit taphthartharath] hb:taw o thou mighty spirit of mercury, taphthartharath! i bind, command and very potently do conjure thee: hb:peh by the majesty of the terrible name of hb:taw hb:vau hb:aleph hb:bet hb:tzaddi hb:mem-final hb:yod hb:heh hb:lamed hb:aleph the gods of the armies of the hb:mem-final hb:yod hb:heh hb:lamed hb:aleph hb:yod hb:nun hb:bet by and in the name of: hb:lamed hb:aleph hb:koph hb:yod hb:mem great archangel of god, that ruleth in the sphere of kokab, by and in the name of: hb:lamed hb:a

leph hb:peh hb:resh great angel of mercury; by and in the name of: hb:lamed hb:aleph hb:yod hb:resh hb:yod hb:tet the mighty intelligence of kokab; by and in the name of the sephira hod and in the name of that thy sphere kokab that thou come forth here now, in this present day and hour, and appear in visible form before us; in the great magic triangle without this circle of art. hb:taw i bind and conjure thee anew: by the magical figures which are traced upon the ground: by the magic seal of mercury i bear upon my breast: by the eight magic lamps that flame around me: by thy seal and sigil which i bear upon my heart: that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us, in the great magic triangle without this circle of art. hb:re

new: by the magical figures which are traced upon the ground: by the magic seal of mercury i bear upon my breast: by the eight magic lamps that flame around me: by thy seal and sigil which i bear upon my heart: that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us, in the great magic triangle without this circle of art. hb:resh i bind and conjure thee anew: by the wisdom of thoth the mighty god: by the light of the magic fire: by the unutterable glory of the godhead within me: by all powerful names and rites: that thou come forth, here, 180 now, in this present day and hour, and appear in visible and material form before us, in the great magical triangle without this circle of art. hb:taw i bind and conjure thee anew: by the powers

triangle without this circle of art. hb:taw i bind and conjure thee anew: by the powers of word and of will: by the powers of number and name: by the powers of colour and form: by the powers of sigil and seal: that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great magical triangle without this circle of art. hb:resh i bind and conjure thee anew: by all the magic of light: by the ruby rose on the cross of gold: by the glory of the sun and moon: by the flashing radiance of the magic telesmata: by the names of god that make thee tremble every day! that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great magic triangle without this circle of art! hb:taw bu

her to the east of the magica l cauldron is i.a. casting into the milk at each appropriate moment the right ingredient. afterwards, as s.s.d.d. names each magical name, i.a. draws in the perfected hellbroth the sigils &c, appropriate thereunto: at which time s.s.d.d. recites the""stronger and more potent""conjuration" come forth! come forth! come forth unto us, spirit of kokab taphthartharath, i conjure thee! come! accept of us these magical sacrifices, prepared to give thee body and form. herein are blended the magical elements of thy body, the symbols of thy mighty being. for the sweet scent of the mace is that which shall purify thee finally from the bondage of evil. and the heat of the magical fire is my will which volatilises the gross matter of thy chaos, enabling thee to manifest t

be renewed before us. and the blood of the serpent is the symbol of the magic of the word messiah, whereby we triumph over nahash. and the all-binding milk is the magical water of thy purification. 182 and the fire which flames over all [assistant lights hell-broth] is the utter power of our sacred rites! come forth! come forth! come forth unto us, spirit of mercury, o taphthartharath. i bind and conjure thee by him that sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the great name iahdonhi whose power is set flaming above thy palaces, and ruleth over thee in the midst of thy gloomy habitations. and by the powers of the mighty letter beth: which is t

rath! in the name of asboga: i invoke thee: appear! appear! taphthartharath! 183 in the name of din and doni: i invoke thee: appear! appear! taphthartharath! in the name of taphthartharath: i invoke thee: appear! appear! o thou mighty angel who art lord of the 17th degree of gemini, wherein now mercury takes refuge, send thou unto me that powerful but blind force in the form of taphthartharath. i conjure thee by the names of mahiel and onuel, they who rejoice. come forth unto us therefore, o taphthartharath, taphthartharath, and appear thou in visible and material form before us in the great magical triangle without this circle of art! and if any other magus of art, or any other school than ours, is now invoking thee by potent spells; or if thou art bound by thy vow, or thy duties, or the

he glory of the symbol of the rose and the cross; and i tell thee by that symbol that thou art free of all vows, of all bonds, for what time thou comest hither to obey my will! or if any other master or masters of the magic of light of the order of the rose of ruby and the cross of gold is now binding and invoking thee by the supreme, absolute and fearful power of this our art: then i command and conjure thee by every name and rite already rehearsed that thou send unto us an ambassador to declare unto us the reason of thy disobedience. but if thou art yet disobedient and unwilling to come, then will i curse thee by the mighty names of god, and i will cast thee forth from thy power and place. and i will torment thee by horrible and terrible rites. and i will blot out thy place from the univ

him [the mighty magus of art lifts up the sigil towards heaven, tears off from it the black veil, and cries] creature of kokab, long hast thou dwelt in darkness! quit the night and seek the day [sigil is replaced to west of the triangle; magus holds the sword erect (point upwards) over its centre, and lays her left hand upon it, saying] 184 by all the names, powers and rites already rehearsed, i conjure thee thus unto visible apparition: khabs am pekht. konx om pax. light in extension [saith the magus of art] as the light hidden in darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation [the magus of art takes up the sigil, stands at east of altar facing west, and says "the conjuration of the intelligence tiriel" tiriel, angel of god, in the name

us unto visible apparition: khabs am pekht. konx om pax. light in extension [saith the magus of art] as the light hidden in darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation [the magus of art takes up the sigil, stands at east of altar facing west, and says "the conjuration of the intelligence tiriel" tiriel, angel of god, in the name of iahdonhi i conjure thee send thou unto us this spirit taphthartharath. do thou force him to manifest before us without this circle of art. tiriel, in the name of elohim tzebaoth, send to us in form material this spirit taphthartharath. tiriel, in the name of beni elohim, send to us in form material this spirit taphthartharath. tiriel, in the name of michael, send to us in form material this spirit taphtharth

ALEISTER CROWLEY EQUINOX EQ I 3

magician now elevates the covered sigil towards heaven, removes the veil entirely (leaving it yet corded; crying in a loud voice "creature of. long hast thou dwelt in darkness, quit the night and seek the day" he then replaces it on the altar, holds the magical sword erect above it, the pommel immediately above the centre thereof, and says "by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance" then the mystic words. 153 r. saith the magician "as the light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation" he then takes up sigil, stands to the east of the altar and faces west. he shall then rehearse a long conjuration to the powers and spirits immediately superior unto that one which

as the sigil of the spirit, substituting for "appear thou therefore in visible form &c "take on therefore manifestation before me &c. p. similar to the p section on invocations, except that in the prayer "to visible appearance" is changed into "to render irresistible this telesma" or "to render manifest this natural phenomenon of. 156 q. similar to this q section on evocations, saying finally "i conjure upon thee power and might irresistible" follow the mystic words. r. similar to this r section on evocations. in the telesma a flashing light of glory should be seen playing and flickering on the telesma, and in the natural phenomena a slight commencement of the phenomenon should be waited for. s. this being accomplished, let him take the telesma or material basis, remove the cord therefrom

tacle or telesma, suitable to the matter in hand "may" be made use of: the which is treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him invisible, and holding the wand by the black end, let him, turning round thrice completely, describe a triple circle around him, saying "in the name of the lord of the universe &c "i conjure thee, o shroud of darkness and of mystery, that thou encirclest me, so that i may become invisible: so that, seeing me, men may see not, neither understand; but that they may see the thing that they see not, and comprehend not the thing that they behold! so mote it be" k. now move to the north, face east, and say "i have set my feet in the north, and have said 'i will shroud myself in myst

s shroud of darkness and of mystery, as a concealment and a guard" u. now rehearse an invocation of all the divine names of binah; that thou mayest retain the shroud of darkness under thy own proper control and guidance. v. now state clearly to the shroud what it is thy desire to perform therewith. w. having obtained the desired effect, and gone about invisible, it is requisite that thou shouldst conjure the forces of the light to act against that shroud of darkness and mystery, so as to disintegrate it, lest any force seek to use it as a medium for an obsession &c. therefore rehearse a conjuration as aforesaid, and then open the shroud and come forth out of the midst thereof, and then disintegrate that shroud by the use of a conjuration unto the forces of binah, to disintegrate and scatte

ALEISTER CROWLEY EQUINOX EQ I 4 2

lding a chord on the frets and back of left hand toward the viewer and to the side. she holds the bow vertically and tilted away over the strings slightly toward the back. her right hand lightly grasps the end of the bow about waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of th

s, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord! as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for

ALEISTER CROWLEY EQUINOX EQ I 6 2

favourable! taurus. may our lady artemis never be awakened [nymph "comes forward and dances her virginal dance" pan. of what worth is the gold in the mine? cancer. brother pan, be silent. nymph. bear the cup of libation! cancer. 333-333-333. pan["recites" mother of light, and the gods! mother of music awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and the lightning, the king of the spirits of fire; 120 by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lo

aters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord; as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for

ALEISTER CROWLEY EQUINOX EQ I 6

e temple of a. a, whose name is truth. 35 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13. let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and fro like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human;

ALEX SANDERS THE KING OF THE WITCHES

ized upon by collectors-many of the witches' closest secrets were discovered in the key of solomon, a copy of which is preserved in the british museum. clutching the remnants of their faith, the survivors of the witch-hunts went underground. but not for long. eliphas levi was born in france in 1810. roman catholic priest and magician, levi was not ashamed to announce that he was a witch and could conjure up spirits. later he revealed his methods to an english occult group led by bulwer lytton, the novelist. soon half a dozen similar societies had sprung up. the members dabbled in magic and witchcraft, blackand white, the former for revenge and even murder, the latter for healing, divination and self-preferment. by the time levi died in 1875, he had paved the way for a renaissance in witchc

id not know; for her, alex's unscheduled appearance that day had been the work of fate. none of her own three daughters had ever discovered her secret; even her own mother had not known, although she herself had been a witch's daughter. gran was certainly proud ofher apt pupil; he had mastered 20 the rituals, he knew how to draw the magic circle, how to call down the power to work for him, how to conjure up spirit children he could play with. gran understood all this of old and smiled indulgently, but she impressed him with the need for utter integrity. she warned him that ifhe abused the power, used it for selfish ends, to the harm of others, it would destroy him. for alex at this point, it was all somewhat exasperating. he dreamed of riches, even of gaining a few extra inches: to make hi

made up, all she had told him about witchcraft and supernatural powers? he read and reread his book of shadows and decided that no uneducated woman could have written such prose nor expressed such philosophy. as he recovered from his initial grief he began to accept that he was helpless until such times as he could find another witch to work with if there were any still alive. alone he dared not conjure up spirits or call down the power from the moon, knowing that witch law proscribes individual work. little use to reason that his gran had been doing just that when he had first discovered her as a witch. alex was very young still, and very unsure of himself, all he could do .was watch and wait until someone gave the sign that he would surely recognize. 29 4 all mown tbe ptrttll when alex

the first pancakes in the world' companionably they sat by the fire, eating pancakes. suddenly alex could keep his secret no longer 'do you know that i'm a witch 'don't be daft' joan replied 'but i am' he insisted, and went on to tell her of his childhood initiation and the magic he had worked with gran. she laughed at him, thinking he was making it up as he went along 'if you can work magic and conjure up spirits as you claim, prove, it. goon' she dared 'bring one of your demons here, now. obediently he unsheathed his black-hilted knife, which was no longer kept hidden as it had been when his wife was at home. discomfited by his earnest manner, joan had second thoughts 'the joke's over, alex, i didn't mean to tease you' but alex ignored her. he commanded a demon to visit them, someone th

girl, but she was engaged to someone else and he had resolvednot to try to win her over. usedto a sociable life, he asked alex to apply his powers to send him someone to live for. for some time alex had been toying with the idea of trying an experiment. he had studied it but never performed it, nor heard of any other living person who had. many of the ancient magicians, however, could apparently conjure up a familiar and make it appear in the flesh, not only visible to themselves but also .to other magicians present, and alex wanted to emulate them. he put the idea to paul 'let's make her a real beauty' was his typical reaction. alex then had to explain that what he planned to create was a baby, the spiritual son of paul. they would combine their powers to conceive it and. give it birth

the hebrew ritual,.stopped him 'butyou said it was my son,'said paul 'i want to christen it 'how can we christen it if we .aren't christians? you can baptize it. here, use the consecrated water, but do not touch the child with your hands' paul.flicked his moistened fingers over the baby and gave him the name 'michael. neither of them knew what next to do with the wailing infant, and alex tried eo conjure up a familiar to help him. none would come, so he then went into a trance to see if nick would help. when alexawakenedt paul was in tears and the baby gone 'we shall never see him again' he told alex 'nick told me that we were to train michael to be.obedient in wicca so that he could be as a son tome. but he won't stay a baby; in the spirit world he'll mature so quickly that within twenty

see if his friend had returned. by two o'clock in the morning he could wait no longer. he went to the witches' house and knocked on the door until a light appeared on the landing upstairs 'go away' a man's voice called out 'open the door or i'll fetch the police' replie lex. e knew with certainty what had been happening inside. his rage was such that he did not have the necessary self-control to conjure up his familiars, but he felt no need of them. after he had banged on the door again, it was opened. he pushed past the man and raced up the stairs. he looked into each room until he found his friend. he was naked, his chest, abdomen and thighs patterned with huge angry,:eals and scratch s. his head lolled on one side and alex noticed that the pupils of his eyes were dilated. he had been d

n whose eyes were tightly shut, and told the money to depart. there was a moment's pause,thentheait was filledwith the foulest language alex had ever heard; all in a strong irish accent. alex had thought that. he was dealing with an imaginative self-deluded woman, but now he realized that she was genuinely possessed. he abandoned his parody ofa witch-ceremony and began working in earnest. he must conjure up power to.combat.the evil influence that was. speaking through the entranced woman, gradually the tension eased and the voice died away. mrs peters opened her eyes in surprise 'have i been asleep' alex assured her that everything .was all right, and he gathered together his regalia and offered. to escort her home so that he could exorcise.her house without. delay. all was quiet as they e

st they were feared, and then ridiculed. q: in all the time that witchcraft has been worked, have there been no major victories? a: certainly. when the armada was sighted in july 1588, witches allover britain passed the word calling for a grand sabbath to combine their powers. while drake was fmishing his game of bowls, witches from far and wide wererisking their lives to meet in small groups and conjure up the north-westerly gale that crippled the ships from the home of the inquisitors. more recently, when it was thought that the germans would invade england in the second world war, another grand sabbath was called. in the new forest over four hundred witches met to celebrate the gj;and mass. to increase the potency of their power, they accepted the offer from some of the members to be wi

awn the symbol with the point of a knife. corrosive acid is poured over the wax and it bites into the metal where the knife has drawn its 149 designs. the average time for a first-grade witch. to learn the techniques of witchcraft and collect the weapons is about two years. those who cannot afford the cost-anything between 10 and loo-are helped from coven. funds. a second-grade witch is taught to conjure up iamiliars and help the elders to train first-grade witches. as soon as the coven exceedsthirteen, the second-graders are allowed to form a new coven of their own to which they can invite three or four from the old coven to form a nucleus. a further two years of training is usually necessary before the third-and final-grade is taken. alex insists that only those married or about to be ma

ALEXANDRIAN BOOK OF SHADOWS OCCULT

es of cernunnos and cerridwen. using the tip of the athame, r takes three measures of salt and puts it into the water, then stirs deosil three times with the athame, saying: r: but ever mind that as water and salt purifies the body, so the scourge purifies the soul. so mote it be! casting the circle: r draws a circle, continuous from north deosil unto north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between the world of men and the realms of the mighty ones; a meeting place of love and joy and truth; a shield against all wickedness and evil; a rampart and protection that shall preserve and contain the power that we raise within thee. wherefore do i bless thee, and consecrate thee, in the names of cernunnos and cerridwen (if others ar

m quicksilver consecrating a sword or athame lay sword (or athame) on pentacle, preferably by, and touching, another, consecrated, weapon. the man asperges them with consecrated salt and water, whereupon the woman picks up the weapon to be consecrated and passes it through the imcense smoke and replaces it on the pentacle. both lay their right hands upon the weapon and press down, saying: both: i conjure thee, o sword (athame, by these names, abrahach, abrach, abracadabra, that thou servest me for a strength and defence in all magical operations against all mine enemies, visible and invisible. i conjure thee anew by the holy name aradia and by the holy name cernunnos; i conjure thee, o sword (athame, that thou servest me for a protection in all adversities; so aid me now! again the man asp

ervest me for a strength and defence in all magical operations against all mine enemies, visible and invisible. i conjure thee anew by the holy name aradia and by the holy name cernunnos; i conjure thee, o sword (athame, that thou servest me for a protection in all adversities; so aid me now! again the man asperges, and the woman censes, and the weapon is returned to the pentacle, saying: both "i conjure thee, o sword (athame) of steel, by the great gods and gentle goddesses, by the virtue of the heavens, of the stars and of the spirits who preside over them, that thou mayest receive such virtue that i may obtain the end i desire in all things wherein i shall use thee, by the power of aradia and cernunnos. the partner gives the fivefold kiss unto the owner of the weapon. if the owner is no

an already consecrated sword or athame. it should, if possible, be consecrated by both a man and a woman, both of whom are initiated, and both naked as drawn swords. during consecration, press down on sword hard with consecrated sword or athame. if possible partake of cakes and wine first, then magus should sprinkle with water, witch should cense in first conjuration, then sprinkle and cense and conjure again with second conjuration. if true sword and athame are available, a sword and athame can be consecrated at the same time in which case magus should press with sword on sword, and witch with athame on athame, and new sword and athame should touch. in any case, when finished the weapon should be handed to new owner with fivefold salute, and should be pressed against the body for a time

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ing out in the manifestation of three of the planetary logoi: 1. our own planetary logos. 2. the planetary logos of our polar opposite. 3. the planetary logos of the scheme which makes with the two above mentioned a planetary triangle. beyond that, they may not go. they progress these various horoscopes for the next stated cycle, and their records are of profound and significant interest. i would conjure students here to refrain from attempting (in years to come) to form cyclic computations of any kind, for as yet the many constellations which exist only in physical matter of an etheric nature are unknown and unseen. yet they are potent in influence and until etheric vision is developed, all calculations will be full of error. it suffices for man as yet to master his own dharma, to fulfil

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

our own soul- 75- a treatise on white magic copyright 1998 lucis trust 2. does the sacred word mean anything to you, and could you formulate clearly the reason you sound it? 3. are you anxious to proceed in this work because your personality aspires, or because your soul is beginning consciously to utilize its mechanism? in connection with this last question, a close analysis is called for, and i conjure you to speak truth to yourself and thus clearly ascertain the true position. this question lies between a man's soul and himself. i would like to interpolate here a few words in connection with myself. students can side-track their energies in idle speculation as to my identity. of what moment is it? my province in relation to the group is to give needed assistance to those who seek to fit

ically point towards the east and the feet and the hands should be crossed. sandalwood only should be burned in the room and no incense of any other kind permitted, for sandalwood is the incense of the first or destroyer ray and the soul is in process of destroying its habitation. this is all i can at this time communicate on the subject of death for the consideration of the general public. but i conjure all of you to push the study of death and its technique as far as possible and to carry forward occult investigation of this matter. rule twelve- 294- a treatise on white magic copyright 1998 lucis trust the web pulsates. it contracts and expands. let the magician seize the midway point and thus release those "prisoners of the planet" whose note is right and justly tuned to that which must

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

is too you are, as you know, being prepared. i stand behind you with understanding and with strength. i give you my blessing, my brother. note: under the most trying conditions, this disciple is steadily carrying on and working with- 116- discipleship in the new age- volume i copyright 1998 lucis trust k.h. and serving with the tibetan's group. to j. w. k-p. november 1931 brother of mine: i would conjure you to face the future with joy and optimism. courage you always have but joy you lack. with you, as with f.c.d, much of the physical plane activity is hampered by etheric devitalisation, though the causes producing the existing condition differ. during the past years, i have many times conveyed to you a message the summation of which lies in the emphasis i lay on steadfastness in meditati

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

nity but concern themselves specifically with "casting the horoscopes" of the various great lives who inform. the kingdoms of nature, with ascertaining the nature of the karmic influences working out in the manifestation of the three planetary logoi (mentioned under point 35 above. they progress these various horoscopes for the next stated cycle and their records are of profound interest. i would conjure students to refrain from attempting to form cyclic computations of any kind for as yet the many constellations which exist only in physical matter of an etheric nature are unknown and unseen. yet they are potent in influence and until etheric vision is developed, all calculations will be full of error (c.f. 1057) 37 "a planetary logos is the meeting place for two types of force, spiritual

ARADIA GOSPEL OF THE WITCHES

iana! fata diana! fata diana!io vi scongiurodi dare un po di bene,a quella povera bestia!e poi si troverauna grossa capra,ma un vero caprone,et tu dirai:bona sera, bel caprone,e questo ti risponderbuona sera galantuomosono tanto stanco, ioche non mi sento di andare pi avanti.e risponderai al solito,fata diana vi scongiuro,di dare pace e benea questo caprone!fairy diana! fairy diana! fairy diana!i conjure thee to do some little goodt o this poor beast.then thou wilt finda great goat,a true he-goat,and thou shalt say,good evening, fair goat!and he will reply,good evening, fair sir!i am so wearythat i can go no fartherand thou shalt reply as usual,fairy diana, i conjure theet o give to this goat relief and peace! page 73 n r r r r r we implore thee give this sleeper,give unto this good melamb

nahas ever a dog by her side.and this is the spell to be repeated by him who would bring a love to his home. 15 t o day is friday, and i wish to rise very early, not having been able to sleep all night, having seen avery beautiful girl, the daughter of a rich lord, whom i dare not hope to win. were she poor, i couldgain her with money; but as she is rich, i have no hope to do so (therefore will i conjure dianatoaid me.)scongiurazione a diana.diana, bella diana!che tanto bella e buona siei,e tanto ti piacereti ho fatto,anche a te di fare al amore,dunque spero che anche in questa cosatu mi voglia aiutare,e se tu vorraitutto tu potrai,se questa grazia mi vorrai fare:chiamerai tua figlia aradia,al letto della bella fanciullala mandera aradia,la fanciulla in una canina convertira,alla camera mi

k entitled one hundred minor arts. this was suggested to me by the hardened lemongiven to me for a charm by a witch. page 27 n r r r r r se questa grazia mi farete,un segnale mi darete,dentro tre giorni,una cosa voglio vedere,o vento, o acqua, o grandine,se questo segnale non avr,piu pace diananon te dar,t anto di giorno che di notte,sempre ti tormenter.the invocation to diana.goddess diana, i do conjure theeand with uplifted voice to thee i call,that thou shalt never have content or peaceuntil thou comest to give me all thy aid.therefore to-morrow at the stroke of noonill wait for thee, bearing a cup of wine,therewith a lens or a small burning-glass. 13 and thirteen pins lput into the charm;those which i put shall all indeed be black,but thou, diana, thou wilt place them all!and thou shal

e and prosperity shall be unknown.if this grace i gain from theegive a sign, i pray, to me!ere the third dayshall pass away,let me either hear or seea roaring wind, a rattling rain,or hail a clattering on the plain;till one of these three signs you show,peace, diana, thou shalt not know.answer well the prayer ive sent thee,or day and night will i torment thee! page 26 and with what power i have i conjure theet o grant to me the favour i implore!three things ive gathered in the garden here:a lemon, orange, and a mandarin;ive gathered them to bring good luck to me.two of them i do grasp here in my hand,and that which is to serve me for my fate,queen of the stars!then make that fruit remain firm in my grasp.[something is here omitted in the ms. i conjecture that the two are tossed without see

ever keep the vervain and the ruesafely beside thee!great diana! thouwho art the queen of heaven and of earth,and of the infernal lands yea, thou who artprotectress of all men unfortunate,of thieves and murderers, and of women toowho lead an evil life, and yet hast knownthat their nature was not evil, thou /diana/,hast still conferred on them some joy in life. 10 or i may truly at another timeso conjure thee that thou shalt have no peaceor happiness, for thou shalt ever bein suffering until thou grantest thatwhich i require in strictest faith from thee! page 20 chapter iv.the charm of the stones consecrated to diana.t o find a stone with a hole in it is a special sign of the favour of diana. he who does so shall take itin his hand and repeat the following, having observed the ceremony as

mission or spent her timeon earth among the living (mortals, recalled her, and gave her the power that when she had beeninvoked. having done some good deed. she gave her the power to gratify those who had conjuredher by granting her or him success in love:t o bless or curse with power friends or enemies [to do good or evil].t o converse with spirits.t o find hidden treasures in ancient ruins.t o conjure the spirits of priests who died leaving treasures.t o understand the voice of the wind.t o change water into wine.t o divine with cards.t o know the secrets of the hand (palmistry).t o cure diseases.t o make those who are ugly beautiful.t o tame wild beasts.whatever thing should be asked from the spirit of aradia, that should be granted unto those whomerited her favour.and thus must they i

shall sit down to the supper all naked, men and women, and, the feastover, they shall dance, sing, make music, and then love in the darkness, with all the lights extin-guished; for it is the spirit of dianawho extinguishes them, and so they will dance and make musicin her praise. page 14 my blessing at last i will give to thee!here follows the conjuration of the salt.conjuration of the salt.i do conjure thee, salt, lo! here at noon,exactly in the middle of a streami take my place and see the water round,likewise the sun, and think of nothing elsewhile here besides the water and the sun:for all my soul is turned in truth to them;i do indeed desire no other thought,i yearn to learn the very truth of truths,for i have suffered long with the desiret o know my future or my coming fate,if good

pace e ne bene fino chedal sole* andate non sarai coi piedicorrendo, le mani battendo,e pregarlo per me che mi faccia sapere,il mio destino, se cattiva fosse,allora me lo faccia cambiare,se questa grazia mi farete,lacqua al lo splendor del sol la guardero:e tu cano colla tua bocca mi diraiil mio destino quale sar:se questa grazia o cano non mi farai,pace e bene non avrai!the conjuration of cain.i conjure thee, o cain, as thou canst neerhave rest or peace until thou shalt be freedfrom the sun 6 where thou art prisoned, and must gobeating thy hands and running fast meanwhile: 7 i pray thee let me know my destiny;and if tis evil, change its course for me!if thou wilt grant this grace, ill see it clearin the water in the splendour of the sun;and thou, o cain, shalt tell by word of mouthwhateve

n r r r r r scongiurazione del sale.scongiuro il sale suona mezza girno,in punto in mezzo a un fiume,entro e qui miro lacqua.lacqua e al sol altro non penso,che a lacqua e al sol, allorola mia menta tutta e rivolta,altro pensier non ho desidero,saper la verissima che tanto tempo che soffro, vorrei saper il mio avenir,se cattivo fosse, acqua e solmigliorate il destino mio!the conjuration of meal.i conjure thee, o meal!who art indeed our body, since without theewe could not live, thou who (at first as seed)before becoming flower went in the earth,where all deep secrets hide, and then when grounddidst dance like dust in the wind, and yet meanwhiledidst bear with thee in flitting, secrets strange!and yet erewhile, when thou were in the ear,even as a (golden) glittering grain, even thenthe fire

BOOK OF PLEASURE

any thought and association on that particular desire (at the magical time, escaping the detection of the ego, so that it does not restrain or attach such desire to its own transitory images, memories and worries, but allows it free passage to the sub-consciousness*(1) by this system, you know exactly what (you believe) your sigil must relate to. if you used any form stupidly, you might possibly "conjure up" exactly what you did not want- the mother of insanity, or what always happens then, nothing at all. this being the only system, any result other than by it is accidental. also you do not have to dress up as a traditional magician, wizard or priest, build expensive temples, obtain virgin parchment, black goat's blood, etc, etc, in fact no theatricals or humbug*(2) free belief or energy

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

an was written on parchment, as well as being engraved and etched on talismans, so could be more elaborate. the theban alphabet is depicted in figure 3.9.1 will speak more on this alphabet, and several others, in the later lesson on charms and talismans. 38/ auckland's complete book of witchcraft. to know a person's name is to have a hold, a power, over them. for to know the name is to be able to conjure with it. sir james frazer tells the story of isis obtaining the most secret name of ra, the great egyptian sun god, so that she might use it to make herself a goddess. she fashioned a serpent from the spittle ofra, and the earth on which it fell, and laid it in his path so that it bit him. he cried out for help from 'the children of the gods with healing words and understanding lips, whose

r parents (and which you may not care too much for? many witches choose a name which, they feel, reflects their personality or, in some way, describes their interests or feelings. names are important. it used to be that, to know someone's name was to have a power over them for if signifying the end of a sentence lesson three: tools, clothing and names/ 39 you knew the name of your enemy you could conjure with it. in borneo, the dyaks believe very strongly in the power of a name. a mother, there, will never call her child home, after dark, using his real name in case an evil spirit should learn the name and call the child itself. the mother will only call the child by a "nickname. your witch name need not be kept a solemn secret but at least respect it. use it only with other witches or, at

e are many different forms of magick dozens; perhaps even hundreds. some can be very dangerous: in ceremonial magick, for example; when the magician is conjuring and working with various entities, most of whom are decidedly antagonistic towards the magician. some traditions of the craft do tend to lean towards this aspect of ceremonial magick in their workings, for whatever reason, and do in fact conjure various beings. but this can be dangerous. not only that, but to my mind it is totally unnecessary. it is a little like trying to hook-up a 1,000 volt power line to run a transistor radio! why take the risk when a simple little battery will do the job just as well and without the danger? the magick i will deal with in this book, although quite as effective as any other, is safe. you cannot

CALLING TO THE FIRST OF WITCH BLOOD

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

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

r, giles corey, was apparently an innocent witness at the trials at first. however, he himself was accused of witchcraft and was pressed to death- a torture in which heavy stones were placed on the victim's chest and which took three days to kill them- rather than confess, for if he had, his property would have been taken from his descendants. high-ranking practitioners of magick who attempted to conjure demons were usually male, and included both popes and royalty. they generally escaped censure, however. the folk religion of the countryside was an easier target. in december 1484, the bull of pope innocent vii was published, appointing heinrich kramer and jakob sprenger as inquisitors against witchcraft and heresy. these two clerics wrote the malleus maleficarum, the notorious hammer of t

CHAOS MAGICK AND LUCIFERISM

my book of the witch moon: create your gods with care, for they will reform you in their own image. carroll himself, while not distinctly left hand path or luciferian, is an adept of quite colorful work. the staunch and focused liber null (weiser) addresses the nature of evocation as: the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. these beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits and so on. carroll broke down the facets and avenues of various cultures integrated within occultism and delivered a concise definition-such is a must for any student. musick

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

oblem. should the hand and the accompanying ceremony be interpreted as "magical" or "religious" or is there an intermediate category in which to place ideas of the ways that humans have engaged a reality beyond their own, a reality delineated by the presence of divine beings, forces, and other invisible entities? to address this question, this book examines a range of spiritual traditions such as conjure, hoodoo, and root working. viewing these traditions through the interpretive lens of "vernacular religion" i draw a contrast between the official doctrines of institutional religions such as protestant christianity\ 4\ and the vast territory of behaviors that human beings may invest with religious meaning.[4] these behaviors, we will see, may be embedded within activities such as work, rec

rican american religion, according to this perspective, not only embodies ecclesial formations of faith but also encompasses noninstitutionalized expressions and activities.[6] it is my belief that permutations of the supernatural in practices such as conjuring, the african american tradition of healing and harming, have been resignified as "religion" generally, however, observers have not viewed conjure and religion as elements of a single complex, choosing instead to retain the "magic-religion" dichotomy when looking at african american spirituality. perhaps one reason is that most interpreters set "christian" and "non- christian" traditions against each other, with little regard for the range of relationships that might exist between them. this approach, with its value-laden assumptions

viewing supernaturalism as a marginal subset of african american religion, i have identified supernatural practices as they appear within and outside black spiritual traditions. these include those that might be classified as "magical" whose participants claim an allegiance to conventional spiritual authorities (e.g, christian ministers, or members of black churches) while taking part in hoodoo, conjure, and\ 5\ root-working practices. take for example a former slave, self-proclaimed preacher, and healer in a 1930s texas community by the name of william adams. adams, as did others in his day, found in the christian scriptures a timeless collection of potent spells, charms, curses, and esoteric lore "there am lots of folks, and educated ones too, that says we-uns don't understand" he claim

h as newbell niles puckett's folk beliefs of the southern negro (1926, which offered the author's particular insights into the social and cultural milieu from which black black magic page 6 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 spiritual traditions in late-nineteenth and early twentieth-century america were derived. first-person narratives of conjure traditions are best exemplified by the vast collection of supernatural charms, mystical experiences, spiritual formulae, and other raw materials collected in hoodoo.conjuration.witchcraft.rootwork\ 6\ collected by harry middleton hyatt in the 1930s and 1940s. there is also a voluminous secondary literature on african american supernaturalism that consists of monographs, articles, and ethno

vination. the conclusion that i have arrived at is this: african american "religion" is not always distinct from what others call "magic" instead, these are complementary categories, and they have historically exhibited complementary forms in african american culture. the chapters in this book are arranged thematically. the first chapter considers the centrality of supernatural traditions such as conjure and hoodoo in the african american spiritual experience, presenting images and examples from various historical contexts. the second chapter discusses the potential sources of black american supernaturalism, beginning with the spiritual life of african slaves in early america, and the traditions that, in african societies, had once encompassed all human relations and institutions. among en

cal monotheism, dualistic notions of good and evil, and concepts of spiritual intervention. elements of the older african worldview also intersected with black magic page 7 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 a network of anglo-american supernatural traditions. the simultaneous emergence of african-based supernaturalism (later identified as conjure and hoodoo) and black americans f embrace of christianity resulted in the reinforcement of magic and religion as convergent phenomena. chapters 3 and 4 examine the contours of african american folk tradition as exemplified in supernatural harming and healing practices. supernatural harming is usually called voodoo, which is also the name of an african-derived religion originating on the is

the\ 8\ african roots on which they drew, black american supernatural traditions promoted authorities and practitioners who bridged the physical realm and the invisible world. these spiritual professionals were competent at dealing with affliction and its prevention; they provided diagnoses and cured intractable ailments. as theophus smith has noted, the "curative intention" of practices such as conjure can be seen in african american practices and beliefs that "revised and re-visioned" conditions such as violence and racial victimization. similar to the traditional healers in african societies, african american supernatural practitioners "deciphered" evil and sickness, locating affliction within the ills occurring in society itself. personal misfortune, therefore, could possess underlyin

tioners "deciphered" evil and sickness, locating affliction within the ills occurring in society itself. personal misfortune, therefore, could possess underlying causes such as anger, selfishness, and jealousy. a tragic accident, an unforeseen illness, a calamitous event sometimes figured as an affliction with spiritual origins.[10] the final chapter briefly examines more recent manifestations of conjure and hoodoo in black and white america, beginning with the public perceptions of african american supernaturalism in the last quarter of the nineteenth century, and later in the twentieth. after the emancipation proclamation was issued in 1863 and following the movement of blacks during the great migration from the south to the northern states in the early 1900s, a variety of forms of afric

roduced as a commodity, reshaped by innovative profiteers, and appropriated by commercial interests and industries. although black american spirituality was still oriented toward human interaction with efficacious powers, other expressions of the supernatural informed black american popular culture, with the blues and literature as two important artistic products that manifested the influences of conjure in the twentieth century. black magic does not purport to be a definitive history of african american magic or religion; rather, it is a selective examination of key themes in african american religious history. it is my contribution to a conversation among students of black religion that provides a more nuanced view of "religion" and "magic" by tracing the elements of these two parallel a

d magic manuals of european christian extraction, such as this english translation of john george hohman, der lange verborgene freund (the long lost friend; 1856. courtesy of the library company of philadelphia, rare books division\ 11\ 1 "our religion and superstition was all mixed up" black magic page 9 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 conjure, christianity, and african american supernatural traditions henry abraham, an african american farmer, migrated from the lowcountry plantations of south carolina to the pine fields of florida early in the twentieth century. a story tells that one day he was sent to draft some laborers for work in the turpentine camps. approaching a truckload of potential recruits, abraham tried to persuade

in the early twentieth century, like their nineteenth-century predecessors, embraced beliefs that extended well beyond the prescribed territories of the church and the sunday school and into their everyday lives. although it is not clear that henry abraham would have claimed the title, his career manifests strong parallels with those of other african american supernatural healers, the conjurers. conjure is a magical tradition in which spiritual power is invoked for various purposes, such as healing, protection, and self defense. the relationship between conjure and african american religion.in particular, christianity.is somewhat ambiguous. conjure is usually associated with magical practices, unlike christianity, which is seen as a "religion" a dichotomy that suggests that they are in co

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

those at the higher levels of the elite-illuminati-brotherhood are, i believe, vehicles for the manipulation of the physical world by the prison warders of the fourth dimension. there are many connections between the elite-brotherhood and black magic, and once you get involved in that, it is easy for your consciousness to be taken over by an extreme negative force. such ceremonies and ritual can conjure up very dark and malevolent energies, which can possess the people involved. most freemasons learn the lines of their ceremonies and go through the ritual without any idea of what they are playing around with and attracting to them. most think it is just a gentlemen's club, but the ceremonial has been designed to attract extreme negative energies which allow a "possession" by the negative

s of the air, or devouring beasts of the field as a prey. in the third degree (master mason) it is "being severed in two, my bowels burnt to ashes, and those ashes scattered over the face of the earth and wafted by the four winds of heaven, that no trace of remembrance of so vile a wretch may longer be found among men, particularly master masons".4 charming. these are the sorts of ceremonies that conjure up the malevolent energies. at the same time, in public, freemasonry is claiming to be a school of morality and it talks of fraternity and 'brotherly love! the public apologists for freemasonry will tell you that these rituals are only symbolic, but there is much evidence that not everyone thinks so, including the freemason known as jack the ripper. the powerful ties of loyalty (and fear

DAVID ICKE THE BIGGEST SECRET

theonly way to respond is by stockpiling weapons and preparing for an armed defence oftheir liberties. i cant think of a response more certain to bring about the very fasciststate they say they want to avoid. the idea of meeting violence with violence is soobviously contradictory and so utterly devoid of the faintest spark of intelligence, thatone wonders how few brain cells must be activated to conjure such a thought. whenyou meet violence with violence what do you get every time? twice the violence. yes,thats going to make an enormous contribution to peace. also, when anyone usesviolence against the system, it gives the brotherhood a public excuse to use its high-tech weaponry to blow away the opposition in the name of the rule of law. i think weneed to be just a touch more subtle than

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

the holy spirit, while the physical lucifer is the great agent of universal magnetism" page 428 'the book of black magic' by arthur edward waite 33 "first conjuration addressed to emperor lucifer. emperor lucifer, master and prince of rebellious spirits, i adjure thee to leave thine abode, in what-ever quarter of the world it may be situated and come hither to communicate with me. i command and i conjure thee in the name of the mighty living god, father, son and holy ghost, to appear without noise and without" page 244 'the secret teaching of all ages' by manly palmer hall 33 "i hereby promise the great spirit lucifuge, prince of demons, that each year i will bring unto him a human soul to do with as as it may please him, and in return lucifuge promises to bestow upon me the treasures of t

DEMONIC BIBLE

an 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 manifest thyself (drink from chalice) invocation of the unholy spirit unholy spirit, i invoke thee. unholy spirit, i summon thee. unholy spirit, i

onjure 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 serve to bring the deep mind of the magician into contact with certain archetypes which exist in the sub-conscious or

y is the father (macroscosm, son (microcosm, and holy spirit (link. similarly, the unholy trinity represents the forces of darkness, the satanic magician, and the magical link between the forces of darkness and the satanic magician] invocation of the nine lords of the abyss nine great lords of the abyss, i invoke thee. 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 i

ithin 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 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 s

order to south, east, north, and west) invoking the four kings shakes the four great watchtowers of the earth and signals to all the demonic powers that a satanic magician is about to cross the gates of hell. invocation of mahazael (king and ruler of the southern quarter) to the south i call, to the great king of the southern quarter. mahazael, i invoke thee. mahazael, i summon thee. mahazael, i conjure thee. come forth, mahazael, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, mahazael, and manifest thyself. come forth, mahazael, and manifest thyself. invocation of samael (king and ruler of the eastern quarter) to the east i call, to the great king of the eastern quarter. samael, i invoke thee. samael, i summon thee. sa

thee. come forth, mahazael, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, mahazael, and manifest thyself. come forth, mahazael, and manifest thyself. invocation of samael (king and ruler of the eastern quarter) to the east i call, to the great king of the eastern quarter. samael, i invoke thee. samael, i summon thee. samael, i conjure thee. come forth, samael, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, samael, and manifest thyself. come forth, samael, and manifest thyself. invocation of zimimay (king and ruler of the northern quarter) to the north i call, to the great king of the northern quarter. zimimay, i invoke thee. zimimay, i summon thee. zi

hee. come forth, samael, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, samael, and manifest thyself. come forth, samael, and manifest thyself. invocation of zimimay (king and ruler of the northern quarter) to the north i call, to the great king of the northern quarter. zimimay, i invoke thee. zimimay, i summon thee. zimimay, i conjure thee. come forth, zimimay, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, zimimay, and manifest thyself. come forth, zimimay, and manifest thyself. invocation of corson (king and ruler of the western quarter) to the west i call, to the great king of the western quarter. corson, i invoke thee. corson, i summon thee. corso

re thee. come forth, zimimay, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, zimimay, and manifest thyself. come forth, zimimay, and manifest thyself. invocation of corson (king and ruler of the western quarter) to the west i call, to the great king of the western quarter. corson, i invoke thee. corson, i summon thee. corson, i conjure thee. come forth, corson, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, corson, and manifest thyself. come forth, corson, and manifest thyself. crossing the gates of hell invocation of satan to the south i call, and into the flames of hell: satan, i invoke thee. satan, i summon thee. satan, i conjure thee. come forth, s

hy 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 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 man

e 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 cross and become like you. open wide thy gate that i may cross. come forth, belial, and manifest thyself. come forth, belial, and manifest

te 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 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, an

DIABOLUS

s our 33 called algol, the sigil of the order of phosphorus, the authors current magical guild. 34 the book of thoth the moon by aleister crowley 35 secrets of the horse whisperers, by peter bayliss 36 the toad rite, a grimoire of the toad witch by michael w. ford, succubus publishing. 37 see witcha by nathan harris. 32 prototype and initiatory model. harris points out also the invocation used to conjure cain in charles leland s aradia gospel of the witches. nathan harris writes also that some claim hereditary witchcraft is that the children are of cain, who in some traditions is also the son of adam and lilith, or the traditional myth of samael (the devil) and eve. a further interesting connection that lilith holds with samael/satan is the star algol which was originally called arabic the

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

us mind through the unconscious mind of objects or scenes as a natural function of the psychic (q.v) or sensitive (q.v) mind/ higher self. co, demon: a humorous reference to carbon monoxide. when charcoal for incense is burned, it can exhaust the oxygen in the air and replace it with carbon monoxide (chemical formula: co. a magician should always have plenty of air in a room when burning incense. conjure: from the old french language from the latin "com" meaning "together" and "jurare" meaning "to swear. thus to conjure literally means "to swear together" and implies "to swear with" conjuration: 1) to conjure (q.v. 2) the "swearing together or with" spirits, entities, intelligences, or influences. usually spirits and other influences are conjured in conjunction with the process of invocati

ELLIS LOW TWELVE 1907

hat the end was to be. to me only one end was possible. they were merely consulting as to the most pleasing method, to them, of torturing me to death. it would not take them long to agree, but again i was mistaken. nothing of the kind was in their minds. it was beyond my comprehension that this company of warriors, under the leadership of geronimo, should halt for anything of that nature. i could conjure up no reason for such an unprecedented course, and in truth there was none. the council had lasted but a brief while, when one of the number came toward me, and pausing a step or two distant, addressed me in excellent english "my friend, you are doubtless astonished that in the circumstances you should be taken prisoner by these apaches. i can make all clear in a few words. your people hav

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ttacked by a form of image magic. the magician began by fashioning a figure of dough, wax, clay, or pitch. this figure might be placed on a fire, mutilated, or placed in running water to be washed away. as the figure suffered, so did the demon it represented, by the magic of the word of ea. in treating the sick, the magician might release a raven at the bedside of the sick person so that it would conjure the demon of fever to take flight likewise. sacrifices could also be offered, as substitutes for patients, to provide food for the spirit of the disease. a young goat was slain and the priest repeated: the kid is the substitute for mankind; he hath given the kid for his life, he hath given the head of the kid for the head of the man. a pig might be offered: give the pig in his stead and gi

f this class are those who, in manchuria call down fire from the sky in those funerals where the corpse is burned. these exorcists may belong to any of the three religions in china. the dragon procession, on the fifteenth of the first month, is said by some to commemorate a buddhist priest s victory over evil spirits. they paste up charms on windows and doors, and on the body of the demoniac, and conjure the demon never to return. the evil spirit answers: i ll never return. you need not take the trouble of pasting all these charms upon the doors and windows. exorcists are specially hated by the evil spirits. sometimes they feel themselves beaten fearfully; but no hand is seen. bricks and stones may fall on them from the sky or housetops. on the road they may without warning be plastered ov

vides technical assistance, maintains a collection of scientific research materials relating to astrology, and conducts a speakers bureau. it publishes the cao times. current membership of some 50 organizations represents some 6,000 individuals. address: p.o. box 75, old chelsea sta, new york, ny 10113. conjuretors magicians who claimed to have the power to evoke demons and tempests. conjuring to conjure originally meant to call up spirits or practice magic arts, but in the course of time a secondary meaning of sleight of hand displaced the earlier meaning, and the term now indicates trickery or deception (usually for entertainment. in the united states, the term magic is usually used for conjuring, although this too originally had an occult meaning. the blurring of the occult and stage ma

trans. the book of the secrets of enoch. oxford, england: clarendon press, 1896. enochian calls the magic incantations used by john dee and edward kelley in the sixteenth century to invoke angels or elementary spirits. the enochian language, in which the calls were spoken, has a consistent grammar and syntax and curiously impressive sound values. there are 19 enochian calls or keys. the first two conjure spirits; the next 16 the elements earth, fire, air, water; the nineteenth any of the 30 aethyrys. the calls were supposed to have been dictated backward to kelley, as direct communication from the angels would have invoked forces that were too powerful. in 1912 magician aleister crowley, in the company of victor neuburg, worked a series of magic operations using the enochian calls. during

otheque de l arsenal in france, contains a chapter devoted to the secret of invisibility. it consists of a spell in latin, which opens with over thirty mystical names, preferably to be written in bat s blood, and continues in a mixture of christian and pagan tradition with an invocation translated as: o thou, pontation! master of invisibility, with thy masters [here follow names of the masters, i conjure thee, pontation, and these same masters of invisibility, by him who makes the universe tremble, by heaven and earth, cherubim and seraphim, and by him who made the virgin conceive and who is god and man, that i may accomplish this experiment in per- interspace link confidential newsletter encyclopedia of occultism& parapsychology. 5th ed. 804 fectibility, in such sort that at any hour i de

e same masters of invisibility, by him who makes the universe tremble, by heaven and earth, cherubim and seraphim, and by him who made the virgin conceive and who is god and man, that i may accomplish this experiment in per- interspace link confidential newsletter encyclopedia of occultism& parapsychology. 5th ed. 804 fectibility, in such sort that at any hour i desire i may be invisible; again i conjure thee and thy ministers also, by stabuches and mechaerom, esey, enitgiga, bellis, and semonei, that thou come straightway with thy said ministers and that thou perform this work as you all know how, and that this experiment may make me invisible in such wise that no one may see me. amen. according to other grimoires, invisibility may be achieved by simply carrying the heart of a bat, a blac

d stole away their wits. there were also mountain men, huge hairy monkeys, who helped the woodcutters in return for food, and mountainwomen, ogres with bodies grown over with long white hair, who flitted like evil moths in search of human flesh. legend also told of the senrim, hermits of the mountains, who knew all the secrets of magic. they were attended by wise toads and flying tortoises, could conjure magical animals out of gourds, and could project their souls into space. supernatural powers were also ascribed to animals. the fox was believed to possess such gifts to an almost limitless extent, for the animal had miraculous vision and hearing, could read the innermost human thoughts, and could be transformed, assuming any shape at will. he loved to delude humans and work destruction, o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ive expression, and these new writings serve to keep the tradition alive. the core nroogd ritual, written by aidan kelly and others, begins with a line dance in the form of an inward and then outward spiral, representing death and rebirth, with coveners singing a chant. tout, tout, tout, throughout and about! afterward, conjurations of elements, which go into a central charging bowl, begin with i conjure salt for savor. gods, demigods, or other spirits at each of the cardinal directions serve as guardians of the circle and of the elements. each coven has their own guardians that are unique from other covens. names of the gods are idiosyncratic to each group and the names are kept secret. the sharing of food and drink (called a love feast) concludes the ritual, as members prepare themselves

an francisco bay area, yet elders are found all over california, the pacific northwest, michigan, and on the east coast. there is no central authority nor spokesperson for the tradition. the order publishes a quarterly magazine called the witches trine, consisting of news, articles, poetry and reviews relating to the nroogd tradition and witchcraft in general. sources: about the nroogd. http//www.conjure.com/trine/ nroogd.html. may 1, 2000. the news (journal) see fortean times new sense (bulletin) a newsletter, formerly known as the brain/mind bulletin, published on first and third mondays of the month, dealing with frontiers of research, theory, and practice in such fields as parapsychology, physics of consciousness, perception, dreams, biofeedback, acupuncture, hypnosis, psychiatry, crea

ms was the guest of the duchess of pomar in paris. paul leymarie, the son of the editor of la revue spirite, slipped behind the curtain during the seance and grasped the spirit. when the lights came up williams was found in fleshcolored tights and the whole apparatus of her fraudulent spirit puppet show was discovered in the cabinet. williamson, cecil h. british occultist who claimed the power to conjure spirits by ritual magic. he was a graduate of malvern college and spent some time as a tobacco planter in rhodesia. during world war ii he was in the british intelligence service. an expert on witchcraft, he is proprietor of a museum of magic and witchcraft known as the witches house, situated in the small cornish village of bocastle, england, near tintagel. the museum was originally based

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

, an adventurous french woman tulpa 245 educated at the sorbonne, traveled widely through tibet in the early part of the twentieth century, exploring places and meeting buddhist holy men that no european had before encountered. the geographical society of paris awarded her a gold medal, and the legion of honor knighted her. david-neel wrote that while living with the tibetan yogis, she decided to conjure up a tulpa. she imagined him to be a fat, jolly lama. after some months, the being came into existence. apparently david-neel essentially considered him a vivid hallucination, a kind of imaginary companion, and she was unsettled when it began to take on a reality of its own. first, she claimed, it became no longer necessary for her to think of it for it to appear, and it seemed to adopt a

FAUST

would ignore the elements four, their powers and dowers, no master he over spirits can be. vanish in fiery glow, salamander! gurgling, together flow, undine! in meteoric beauty shine, sylph! bring homely help, incubus! incubus! step forth and end the charm for us. none of the four hides in the beast. he lies quite calmly, grins evermore; i ve not yet hurt him in the least. thou lt hear me longer conjure thee stronger! art thou, fellow, one that out of hell has run? then see this sign! before which incline black cohorts e er! it swells up now with bristling hair. thou reprobated, canst rede his token? the ne er-originated, the never-spoken, who every heaven has permeated, he! wantonly immolated! behind the stove, held by my spells, like an elephant it swells, and all the space it fills com

r the distant stars as they glitter rapturous love. mephistopheles he sleeps! well done, ye tender, airy throng! ye truly lulled him with your song, and for this concert i am in your debt. you re not the man to keep the devil captive yet! enchant him with a dream s sweet imagery, plunge him into an ocean of untruth! but now, to break this threshold s sorcery, i have to get a rat s sharp tooth. to conjure long i do not need; already one is rustling and it soon will heed. the lord of all the rats and mice, of flies and frogs and bugs and lice, bids you now venture to appear and gnaw upon this threshold here where he is dabbing it with oil. already you come hopping forth. now to your toil! quick to the work! the point that held me bound there on the outer edge is found. just one bite more- ti

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

nd the liber sacer,z or sacred book, of hermes, is a list of decan images, and of the stones and plants in sympathy with each decan, with instructions as to how to engrave the images on the correct stone, which is to be fixed into a ring together with the relative plant; the wearer of the ring must abstain from all foods antipathetic to the decan. in short, hermes trismegistus is indeed a name to conjure with in all this type of literature concerned with occult sympathies and talismans. again in his capacity as hermes-thoth, inventor of language, of words which bind and unbind, he plays a role in magic,3 and some of the magical prayers and invocations assigned to him are like those in the corpus hermeticum. the name of hermes trismegistus was well known in the middle ages and was connected

FREEMASONS SATANISM AND SYMBOLISM

for magicians and alchemists. the sorcerers believed it represented the footprint of a special kind of demon called a 'trud, and used it in ceremonies both to call up demons and to keep them away [gary jennings, black magic, white magic, eau claire, wi, the dial press, 1964, p. 51. also harry e. wedeck, treasury of witchcraft, new york, philosophical library, 1961, p. 135] the hexagram is used to conjure up demons, making them appear in this dimension to do the bidding of the witch. doc marquis (former illuminist satanist) confirms that hexagrams are used to call forth demons to place spells and curses on the intended victim. the word "hex" comes from this practice. the hexagram is also a symbol of the sex act and reproduction. masonic author, albert g. mackey provides us with the occult e

GOETIA LUCIFERIAN

the adornation at the induing of the vestments- o set-an, lord of the earth, lucifer, lord of the air, hecate, goddess of waters and shaitan, lord of flame, that i shall be wrapped in the cloak of the wolf and encircled in the serpents skin, so it is done! the conjurations the 72 spirits of the shemhamforasch i do summon and evoke thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians, djinn, genii and the spirits of the abyss, brought forth by the great shadow of the fire seraph. i summon thee wise and ancient spirits, attend me and appear now in this circle- by the names of lucifer, who brought the flame unto the clay he that gave us breath, immortal and holy fire

, chameron, aliseon, mandousin, premy, oriet, naydru, esmay, eparinesont, estiot, dumosson, panochar, casmiel, hayras, fabelleronthou, sadirno, peatham, venite, venite, lucifer amen. i summon thee, shadow and light, angel and daemon, together as one i do summon these o great familiar of the earth, from which my dagger commands thee, appear and move, materialize in this meeting place of spirits. i conjure thee, spirit n. who shall appear before me, in circle and center. attend now my calling and show thyself in a form you so desire that we may hold congress in the communion of my self! optional english/enochian conjuration- i do conjure thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the m

thee to appear before this circle, in this triangle the very gathering place of spirits thou art fallen and perfected angel, who hath tasted the ecstasies as above and so below, sun nourished djinn who drank deep of the shadows, whose sword tortures those who would obey me not. i call and command o king n. to bring this spirit unto me without violence or harm this is my will. the constraint i do conjure and summon thee, spirit n. by the flaming essence of the forked stave of the sun, the adversarial shadow and burning fire which is the prince of spirits, angels and daemon. come thou forth and without delay to me, spirit n. by adonai, the lord of the earth, by the axis of the sun and the moon i summon thee. by the eternal fire, come now unto this circle be welcomed unto me. welcome unto th

GOLDEN DAWN RITUALS G

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 following "o thou resplendent angel exgsd, thou who governest the fiery realms of m, 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 chal

irits 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 air pentagram with the kerub in the center. empowering the lesser angle of m let the adept hold the magical sword of the

uch 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 air pentagram with the kerub in the center. empowering the lesser angle of m let the adept hold the magical sword of the art on high and recite the following "o thou resplendent angel erzla, thou who rulest the realms of pure and permeating m, i conjure thee to confer upon this dagger the magic power of which thou art master, whereby i may control the spirits who serve thee for such purposes as be pure and upright" holding the sword over the dagger, trace within a circle the invoking active spirit pentagram and invoking pentagram of m with the kerub in the center. note: with using the magical sword of the art in this case, use the pommel

spirit pentagram and invoking pentagram of m with the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of l let the adept hold up the pantacle on high and recite the following "o thou resplendent angel etnbr, thou who rulest the denser realms of m symbolized by the lesser angle of l, i conjure thee to confer upon this dagger the magic powers of which thou art master, whereby i may control the spirits who serve thee for such purposes as be pure and upright" 10 holding the pantacle over the dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. earth pantacle empowering the lesser angle of o let the adept hol

GOLDEN DAWN RITUALS VENUSZAM16

the letters yhvh tzboath in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and lord of hosts netzach, the presence and power of thy holy archangel haniel that he may aid me with his power" step 10 draw the invoking hexagram of venus and in it the sigil of haniel. vibrate the name strongly "o ye gods of netzach, i conjure ye by the mighty name of yhvh tzboath lord of hosts, and by the name of haniel whose throne and seat ye are.elohim, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of elohim, and vibrate the name "command unto me the presence of haniel, the angel of venus, and his intelligence, hagiel, tha

e of haniel whose throne and seat ye are.elohim, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of elohim, and vibrate the name "command unto me the presence of haniel, the angel of venus, and his intelligence, hagiel, that they may consecrate this most powerful symbol. hagiel(vibrate 7 times, i conjure ye potently to make manifest your presence within my soul that this talisman of venus may be charged. come now, o all ye powers and forces of the realm of nogah, obey ye now the name of yhvh tzboath, the divine ruler of your kingdom, and haniel, your archangelic ruler, and the mighty powers of the elohim. step 12 place the talisman outside the circle, in the west, and then slide it within

consecrate with power this talismatic bowl which lieth before thee. o ye gods of netzach, command unto me the angel of haniel, that he may cause hagiel, his intelligence, to come unto me. haniel thou great angel of venus, thou divine intelligence of nogah, i invoke thee by the knowledge of thy name. i call thee by thy sigil and the symbol of venus which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of attraction, passion and desire summed up in the holy name of netzach. i invoke thee powerfully by the name of yhvh tzboath a (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to ch

exorcise thee to charge this talisman, thou intelligence hagiel" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the hathor, invoke hathor as follows "o thou,who art goddess of passionate beauty and desire,i invoke thee. exalt my soul to the feet of thy glory. hear me, and manifest in splendor to hi

GOLDEN DAWN RITUALS Z2

ician now elevates the covered sigil towards heaven, removes the veil entirely leaving it yet corded, crying with a loud voice, creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it upon the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance. then, the magician sites the mystic words. r. saith the magician, as light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation. he then takes up the sigil stands to the east of the altar, and faces west. he then rehearses a long conjuration to the powers and spirits immediately superior unto tha

asis towards heaven, then removes the veil entirely, yet leaving it corded, crying with a loud voice: creature of talismans or material basis, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it in the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. then say the mystic words, khabs, am pekht, etc. r. saith the magician, as the light hidden in darkness can manifest therefrom, so halt thou become irresistible. he then takes up the talisman or the material basis, stands to the east of the altar, and faces west. then shall he rehearse a long conjuration to the powers and spirits immediately superior

tacle or telesmata suitable to the matter in hand, may be made use of, which is then treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him invisible. holding the wand by the black end, let him, turning round thrice completely, formulate a triple circle around him, saying, in the name of the lord of the universe, etc, i conjure thee, o shroud of darkness and of mystery, that thou encirclest me so that i may become invisible, so that seeing me, men see me not, neither understand, but that they may see the thing that they see not, and comprehend not the thing that they behold! so mote it be. k. now, move to the north, face east, and say, i have set my feet in the north and have said, i will shroud myself in mystery

to myself a shroud of darkness and of mystery, as a concealment and guard. u. now rehearse an invocation of all the divine names of hnyb, that thou mayest retain the shroud of darkness under thy own proper control and guidance. v. state clearly to the shroud what it is thy desire to perform therewith. w. having obtained the desired effect, and gone about invisible, it is required that thou should conjure the powers of the light to act against that shroud of darkness and mystery so as to disintegrate it, lest any force seek to use it as a medium for an obsession, etc. therefore, rehearse a conjuration as aforesaid, and then open the shroud and come forth out of the midst thereof, and then disintegrate that shroud by the use of a conjuration to the forces of hnyb to disintegrate and scatter

GOLDEN DAWN RITUALS ZAM10

a elohim, to grant thine aid unto the highest aspirations of my soul, and clothe about me with thine ineffable mystery. i implore thee to grant unto me the presence of thy archangel layqpx, the great prince of spiritual initiation through suffering and of spiritual strife against evil, to formulate about me a shroud of concealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of hnyb, and by the name of layqpx, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess

life whose dwelling is in the invisible, do i now address my will. in the great names of your ruling angels elexarph, comananu, tabitom, and by all the names and letters of the holy tablet of union, by the mighty names of god: hyha, alga \yhla hwhy, and by the great lord of silence, hoorpokratist, by your deep purple darkness, and by the white and brilliant light of the crown above my head, do i conjure ye. collect yourselves about me, and clothe this my astral form with an egg of blue, the shroud of darkness. gather yourselves, ye flakes of astral light, and shroud my form in your substantial night. clothe me and hide me, but at my control. darken man's eyes that he see me not. gather at my word divine, for ye are the watchers, and my soul is the shrine" step 13 perform the analysis of t

e that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen guard and shroud of utter silence and of mystery. in and by the names hyha, alga, and \yhla hwhy, i conjure thee. in and by the name exarp, in and by the name hcoma, in and by the name nanta, in and by the name bitom, those holy names of the sacred tablet of union, in the name of \yhla hwhy, which rules the divine darkness. in a

arkness, to enfold me as an unseen guard and shroud of utter silence and of mystery. in and by the names hyha, alga, and \yhla hwhy, i conjure thee. in and by the name exarp, in and by the name hcoma, in and by the name nanta, in and by the name bitom, those holy names of the sacred tablet of union, in the name of \yhla hwhy, which rules the divine darkness. in and by the name of horporcratist, i conjure and invoke this shroud of concealment. by your deep purple darkness, and by the white brilliance of the genius about and within me, i invoke ye and conjure ye. i exorcise ye potently. i command and constrain ye. i compel ye to absolute, instant, and complete obedience, and that without deception or delay. for the light of my genius is upon me, and i have made hwhy my hope gather, ye flakes

substantial night. clothe me and hide me in an egg of blue. darken man's eyes, and blind him in his soul, so that he see me not. gather, o gather at my word divine, for ye are the watchers, my soul the shrine" step 16 turn around three times. resume former position. say" in the name of the lord of the universe, and by the aspiration of thine own higher soul, o shroud of darkness and of mystery, i conjure thee, that thou encirclest me, so that i may become invisible. so that seeing me, men may see me not, nor understand, but that they may see the thing that they see not, and comprehend not the thing that they behold. as it is desired, so shall it be" 8 step 17 pass to the north, and face east. say "i have set my feet in the north, and have said 'i will shroud myself in mystery and concealme

ht" step 20 formulate the shroud forcibly. say" i am the light shrouded in darkness. i am the wielder of the forces of the balance" 9 step 21 concentrate the shroud mentally. go to the west of the altar, and remain standing. say "o thou divine creature of the creative darkness of spirit, formulate thou about me. i command thee by the name of hwchy. come unto me, shroud of darkness and of night. i conjure ye, o particles of spiritual darkness, that ye enfold me as an unseen guard and as a shroud of utter silence and of mystery. in and by the names hyha, alga and \yhla hwhy, i conjure thee. in and by the names exarp, betom, hcoma, nanta, i invoke thee. in and by the names exarp, betom, hcoma, nanta, i constrain thee. by the deep purple darkness of the eternal spirit of life, and by the white

e enfold me as an unseen guard and as a shroud of utter silence and of mystery. in and by the names hyha, alga and \yhla hwhy, i conjure thee. in and by the names exarp, betom, hcoma, nanta, i invoke thee. in and by the names exarp, betom, hcoma, nanta, i constrain thee. by the deep purple darkness of the eternal spirit of life, and by the white brilliance of the genius within me, i invoke ye and conjure ye to absolute and instant obedience, without deception or delay. for the crown of my father is upon me, and in hwhy is my trust. gather, ye flakes of astral light, and shroud my form in your substantial night. clothe me, and hide me in an egg of blue, so that seeing me, men may see me not, nor understand, but that they may see the thing that they see not, and comprehend not the thing that

ystery as a concealment and a guard. supernal splendor which shinest in the sphere of hnyb \yhla hwhy, aima, shekinah, lady of darkness and of mystery, thou high priestess of the concealed silver star, divine light that rulest in thine own deep darkness, come unto me, and dwell within my heart, that i also may have power and control, even i, over this shroud of darkness and of mystery. and now, i conjure thee, o shroud of darkness and of mystery, that thou conceal me from the eyes of the inscribed names, all things of sight and sense, in this my purpose, which is to remain invisible for the space of one hour, and to receive therein the holy mysteries of the lord of silence enthroned upon his lotus, hoorpokratist" step 24 when it is wished to banish the shroud, make very forcibly the qabali

voke thee, who art clothed with the a, who standest upon the 5, and art crowned with the crown of twelve stars. aima elohim, shekinah, who art darkness illuminated by the light divine, send me thine archangel layqpx, and thy legions of \ylara, the mighty angels of the sphere of yatbc, that i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, o shroud of darkness and of mystery, which has well served my purpose, that thou now depart unto thine ancient ways. but be ye, whether by a word or will, or by this great invocation of your powers, ready to come quickly and forcibly to my behest, again, to shroud me from the eyes of men. should i ever utter the word, come quickly and without hesitation so that looking, they may not

GOLDEN DAWN RITUALS ZAM14

ation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and more divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel, aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that

GOLDEN DAWN RITUALS ZAM16

aw the letters la in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and merciful king of dsj, the presence and power of thy holy archangel layqdx that he may aid me with his power" step 10 draw the invoking hexagram of jupiter and in it the sigil of layqdx. vibrate the name strongly "o ye brilliant ones of dsj, i conjure ye by the mighty name of la strong and mighty, and by the name of layqdx whose throne and seat ye are \ylmcj, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of \ylmcj, and vibrate the name "command unto me the presence of layjs, the angel of k, and his intelligence, layphy, that they may

name of layqdx whose throne and seat ye are \ylmcj, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of \ylmcj, and vibrate the name "command unto me the presence of layjs, the angel of k, and his intelligence, layphy, that they may consecrate this most powerful symbol. layphy (vibrate 4 times, i conjure ye potently to make manifest your presence within my soul that this talisman of k may be charged. come now, o all ye powers and forces of the realm of dsj, obey ye now the name of la, the divine ruler of your kingdom, and layqdx, your archangelic ruler, and the mighty powers of the brilliant ones of qdx. step 12 place the talisman outside the circle, in the west, and then slide it within t

they may consecrate with power this talisman which lieth before thee. o ye brilliant ones of k, command unto me the angel of qdx, layjs, that he may cause layphy, his intelligence, to come unto me. layphy, thou great angel of k, thou divine intelligence of qdx, i invoke thee by the knowledge of thy name. i call thee by thy sigil and the symbol of k which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of love, majesty and graciousness summed up in the holy name of dsj. i invoke thee powerfully by the name of la (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talism

exorcise thee to charge this talisman, thou intelligence layphy" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the amoun god form, invoke amoun as follows "o thou, the concealed one, the opener of the day, thee, thee do i invoke. amoun (vibrate by middle pillar, o thou circle of stars whereof my g

GOLDEN DAWN RITUALS ZAM18

f creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel to aid me with your power in your office to place a veil between me (whisper your power name) and all things belonging to the 3 outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine my

GOLDEN DAWN RITUALS ZAM20

thy archangel layqpx" perform the s.i.r.h. of saturn. trace sigils as required and vibrate powerfully. say "o layqpx, thou prince of spiritual initiation through suffering and of spiritual strife against evil, aid me, i beseech thee, to conquer the evil that is in me by the binding and controlling of my mortal parts and passions. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your strength, and by the name of layqpx, your archangel, aid me with your realm, and by the name of layqpx, your archangel. aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal res

GOLDEN DAWN RITUALS ZAM22

great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of a and within it the sigil of lapr. vibrate the name strongly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm, come now unto 6 me. manifest yourself through me and fill my sphere with your magical power of trapt to accomplish this work of art. step 5 draw the sigil of \yklm before you within the hexagram. vibrate the name the number of times there are letters

lm before you within the hexagram. vibrate the name the number of times there are letters in the name. say: command unto me the presence of lakym the angel of a and his intelligence laykn that they may empower and consecrate this symbol most potent and powerful. step 6 draw the sigil of lakym, vibrate it, and then draw the sigil of laykn, and vibrate it as well using the vibratory formula. say: i conjure ye potently to make manifest your presence within my soul that this talisman of a may be charged. come now, all ye powers and forces of the realm of trapt. obey ye now the name of tudw hwla hwhy, the divine ruler of your kingdom, and lapr, your archangel, and the divine messengers, the \yklm. i conjure ye trws, thou spirit of a, and i do potently and completely bind you by the intelligence

divine messengers, the \yklm, that they may consecrate this talisman that lieth before thee. o ye \yklm of the holy one, blessed be he, and of cmc, command unto me the angel of cmc, lakym, that he may cause laykn, his intelligence, to come unto me. laykn, thou great angel of cmc, thou great intelligence of cmc, i invoke thee by the knowledge of thy name and by the power of god the vast one. i do conjure and potently invoke trws, the power and spirit of the sun, and i bind thee in the name of laykn to perform thy work in accordance with my will. i call thee by the sigil and the symbol of cmc. i call thee through the power of the holy one, blessed be he, and the divine name of your realm. i do conjure thee, laykn, come unto me and bring now thy spirit unto thy control, trws, so that this cr

and light to make a divine link with all those powers, majesties and graciousness which are summed up in the holy 11 name of trapt. laykn, i do invoke thee powerfully to come forth and bring unto your direction the spirit of a, trws, in the name of tudw hwla hwhy. step 7 vibrate by formula of middle pillar, tudw hwla hwhy, and circumambulate thrice and return to your position. say: i do potently conjure and exorcise thee to charge this talisman, thou intelligence laykn. step 8 lift up the talisman, and remove veil, leaving the cord underneath. exclaim loudly: light! creature of talismans, long hath thou dwelt in darkness, quit the night and seek the day. step 9 replace it upon the altar in the triangle. hold pommel of sword immediately over it. say: by all the names, powers and rites alre

ise thee to charge this talisman, thou intelligence laykn. step 8 lift up the talisman, and remove veil, leaving the cord underneath. exclaim loudly: light! creature of talismans, long hath thou dwelt in darkness, quit the night and seek the day. step 9 replace it upon the altar in the triangle. hold pommel of sword immediately over it. say: by all the names, powers and rites already rehearsed, i conjure upon the power and might irresistible. khabs om pekht, knox om pax. light in extension. as the light hidden in the darkness can manifest there from, so shall thou become irresistible. step 10 pause, and then invoke ra as follows, utilizing the ra god form as well: o thou, the giver of life and of warmth to all; thou who upon thy boat did sail over the heavens illuminating all of creation

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ptional, unprecedented hardness capable of penetrating and furrowing diorite with ease, and capable also of withstanding the enormous pressures required throughout the operation. what sort of instrument was that? by what means would the pressure have been applied? how could sufficient accuracy have been maintained to scour parallel lines at intervals of just 1/30-inch? at least it was possible to conjure a mental picture of the circular drills with jewelled teeth which petrie supposed must have been used to hollow out the lung s chamber sarcophagus. i found, however, that it was not so easy to do the same for the unknown instrument capable of incising hieroglyphs into diorite at 2500 bc, at any rate not without assuming the existence of a far higher level of technology than egyptologists w

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

was magic imputed to them" beings midway betwixt them and man, sage giants, artful elves and dwarfs practise magic; only their skill seems more innate, stationary, not an acquired art. man can heal or poison, by directing natural forces to good or to evil; sometimes he even shares the gift of miracle, but when he pushes the beneficent exercise of his powers to the supernatural point, he learns to conjure. miracle is wrought by honest means, magic by unlawful; the one is geheuer (blessed, wholesome, p. 914, the other ungeheuer. at the same time the origin of all conjuring must be traced directly to the most sacred callings, which contained in themselves all the wisdom of heathendom, viz. religious worship and the art of song. sacrificing and singing came to mean conjuring; the priest and th

l. both mid. and mod (conf. toverie, maerl. 1, 260-3, toverare 1, 266. 2, 176-7, toeverie is a faulty spelling; o. fris. tawerie, richth. 401. 21. the icelandic has tofur instrumenta magica, iijfrar incantamenta, t'ofra fascinare> m. lat. factura (sortilegium, facturare (fascinare, affacturatrix (incantatrix; hal. fattura (incantatio, fattucchiero -ra, sorcerer -ress; piov. fachurar, faiturar, to conjure, fachilieira, faitileira, sorceress; o. fr. faiture, faicturerie, sorcery; span, hecho (facinus, hechizo (incantatio, hechizar conjure, hechicero -ra, sorcerer -ress. zauber. witchcraft. 1033 tofrari magns, tqfranoryi sagsx, fovroid. sog. 3, 205; with which the norw. tougre fascinare (hallager 131) and swed. tofver- incantatio, tofverhaxa saga, agree; we may safely suppose a modern importa

; from the as. verb has survived its partic. tvicked (perversus, maledictus, and 0. engl, had an adj. wikke meaning the same; add wizard, but all the l-forms have 1 so the liineburg wendic ti'matsrh sorcerer (eccard p. 291, fobalar sorcerer, tnwlatza, toblarska sorceress (jugler's wtb, seem borrowed from german, as other slavic dialects have nothing similar; for the sloven. 2) 7-magic, zoprati to conjure, zopernik -nitza sorcerer -ress, are certainly the germ, zauber, etc. is the derivation of our zij'cr, engl, cipher, fr.chiffre, it. cifra, cifera (secret writing) from an arabic word a certainty? ducauge sub v. cifrae has examples from the i'ith cent. the as. word has a striking resemblance^ our gclb, farbe, gerben, miirbe, all have ic in mug. 1034 magic. disappeared. the word is unknown

liezen (augurari, diut. 3, 107-8. er. 8123, and miozarl, liezcere (augur, divinator) are applicable to sorcery. then from the customary phrase' mittere, jactare sortem' seems to have been borrowed the expression zouher werfen, to throw a spell, wolfd. 515. 520. 533, jeter un sort' maleficium super jactare' lex sal. 22, 4; zouber legen, to lay a spell, walth. 115, 32. 116, 23-5. the swed jjiisa to conjure is, i think, for t^jusa, on. kiosa, choose, spy (gramm. 4, 848, pick, eligere sortem; but also the' vala' the wise woman and enchantress, is one that' wales' or chooses, a valkyrja. one species of divination was performed with the drinking-cup (genesis 44, 5. from the lat. caucus (for scyphus) are supposed to have sprung cauculator, capitul. an. 789, 63 capit. 1, 62. 6, 373, and coclearius

gokelt onder den hoet' fcrg. 2772; the form guichelen is very like ivichelen (p. 1033, and there actually occurs an as. hiveolere, inveohlere (suggesting hweohl, kuk\o, rota) as another way of spelling wigelere, so that one might really conjecture an 0. frankish chuigalari, and from it get cauculator, were not everything else against it. i will just mention also the boh. kauzlo magic, kauzlifi to conjure, pol. gusla magic, guslarz conjurer; this g form we might be tempted to refer to the serv. gusle, russ. gusli, psaltery, as the bewitching instrument, but that the pol. gesle, boh. hausle, does not agree (see suppl. the vai-ious ways of naming magic have led us to the notions of doing, sacrificing^ spying, soothsaying, singing, sign-making (secret writing, bewildering, dazzling, cooking, h

her, but get some clothes sent her from her house. he thi-ew her his handkerchief to cover herself with, and sent the clothes (mone's anz. 6, 395. niclas von wyle,in the dedication to his translation of apuleius, tells us of a different case, which he had heard from the lips of michel von pfullendorf, clerk to the imp. treasury: an innkeeper had through a ivoman's witcheries (gemecht, conf. make= conjure, p. 1032) been a ivild goose for more than a year, and flown about with other such geese, till one day a goose that he was quarrelling and snapping with, happened to tear from off his nech the little herchief m which the enchantment was knit up: again therefore a swan-ring, except that the witch does not wear it herself, but has changed an innocent man into the beast, just as wei'ewolves a

oz, coryza, mhg. struche, fundgr. 321, 1. ls. 1, 403-4. hoarseness: hramine, fdgr. 322. catarrh: ohg. ta^npho, graff 5, 142, dumplw in hildeg. st. anthony's fire (because healed in his hospitals: rotldauf, in switz. wolhen, jiiegende u-ollce, flying cloud. staid. 2, 456 (see suppl. oelhsuht, elephantiasis in gl. mons. 384; our gelhsucht is the jaundice' to fasten yellow smocks on folk' is that to conjure the jaundice into them? gelesuht and flch are ficus morbus, piles, as.fic-ddl; in am. bl. 2, 199' der rot vich' for hasmorrhoids; in helbl. 2, 1190' der rote siechtuom und daz vtc macht inch bleich unde gel' ohg. misal-snht (lepra, graff 2, 875; goth, pruts-fill, which in gramm. 2, 20 i traced correctly to]?riutan [to trouble, tease, our driessen, verdruss, and 2, 598 recognised]?ruts as a

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

h his wings. light clouds threatening storm are called in iceland uo-sigi (biorn spells, klosegi, clawsinking; acc. to gunnar pauli, because the eagle causes storm by letting down one of his claws (finn magn. p. 452. 3 it is also an indian belief that tempest comes from garuda s wings, somadeva 2, 102: the motion of his flight stirs up the wind. then again people in the shetland isles are said to conjure the storm-wind in the shape of a great eagle? further we are told that charles the great had a brazen eagle fixed on the top of his palace at achen (aix, and there was some connexion between it and the wind; kicherus 3, 71 (pertz 5, 622) relates the inroad of the welsh (gauls) in 978: aeneam aguilam, quae in vertice palatii a karolo magno acsi volans fixa erat, 4 in vul- 1 the giants often

GRIMOIRE OF TURIEL

n :i i call upon thee, sachiel, castiel, and asasie, in the name of the father, and of the son, and of the holy ghost, blessed trinity, inseparable unity, i invoke and entreat thee, sachiel, castiel, and asasiel, in this hour to attend to the words and conjurations which i shall use by the holy names of god, el, elohim, elohe, eeoba, sabaoth, elion, eschiros, adonay, jay, tetragrammaton, saday; i conjure and excite you by the holy names of god, hagios, otheos, ischyros, athanatos, paracletos, agla, on, alpha and omega, ausias, tolimi, elias, irnos, aniay, horta, vegadora, antir, sibranat, amatha, baldachia, anuoram, anexpheton, via,vita, manus, fons, origo,filius and by all the other holy, glorious, great, and unspeakable, mysterious, mighty, powerful, and incomprehensible names of god, th

HAMIL THE ROSICRUCIAN SEER

n thenameof thea/mightygod,inwhomwe lite, andmove,andhaveourbeing.'or,'ifthou, who now rappest &c.,artany other than the spirit of c. d, now deceased,idismissthee,csc.'or,'ifthou, spirit who now rappest, art evil, or other than what thou declarest thyself to be,idismiss,csc.'if the communicating spirit remains, let the members of the circle propose your 5th theorem a, and again exorcise itthus-'i conjure you, spirit c. d.,in thenameof thea/mightygod,inwhomweliue,andmove,andhaveourbeing,truly, explicitly, and without equivocation, to state if that doctrine is correct or otherwise' 1 may appear to attach an undue importance to a formula of exorcism so simple in itself as the above, but i could notcorrespondencewithrobertowen165blind reliance upon an invisible infallibility.thisprecaution i b

eaven and earth and all that is in themwipius,sother,emanuelprimogenitus,homonsionbones,viaveritassapientiavirtusleofmediatoragnusrexpastorprophetassacerdosathanatosparadetusalpha etomegaall by these high, great, glorious, royal and ineffable names of the omnipotent god and his only son our lord and saviourjesus christ the second essence of the glorious trinity. i exorcise, command, call upon and conjure the spiritvassagowheresoever thou art (east, west, north or south, or being bound to anyonecrystaliomant;ji,or the artofinvocatingspiritsbythecrystal105description of the crystaltheinvocant must be provided with a crystalofabout nine inches in diameter, or at least the sizeofa large orange, properly ground and polished so as to be free. from specs or spots,itshould be inclosed in a frameof

HELENA BLAVATSKY NIGHTMARE TALES

ch powerof control would have to become entirely identified with the yamabooshis, to accept their views and beliefs,and to attain the highest degree of initiation. very naturally, i was found unfit to join the fraternity, owing tomany insurmountable reasons besides my congenital and ineradicable scepticism, though i tried hard tobelieve. thus, partially relieved of my affliction and taught how to conjure the unwelcome visions away, istill remained, and do remain to this day, helpless to prevent their forced appearance before me now and then. it was after assuring myself of my unfitness for the exalted position of an independent seer and adept that ireluctantly gave up any further trial. nothing had been heard of the holy man, the first innocent cause of mymisfortune; and the old bonze hims

HEPTAMERON

him stand in the middle of the circle, and hold his hand towards the pentacle, and say, per pentaculum salomonis advocavi, dent mihi responsum verum. then let him say, beralanensis, baldachiensis, paumachi& apologi sedes, per reges potestaiesi magnanimas, ac principes pr potentes, genio liachid, ministri tartare sedes: primac, hic princeps sedis apologi nona cohorte: ego vos invoco& invocando vos conjure, atque supern majestatis munitus virtute, potenter impero, per eum qui dixit& factum est& cui obediunt omnes creatur& per hoc nomen ineffabile, tetragrammaton xnxv jehovah, in quo est plasmatum omne seculum, quo audito elementa corruunt, a r concutitur, mare retrograditur, heptameron 8 ignis extinguitur, tera tremit, omnesque exercitus coelestium, terrestrium& infernorum tremunt, turbantur

HINE PHIL ASPECTS OF EVOCATION

ome people have chosen to believe it was me baring my soul. oh dear! 22 functional spirits one approach to evocation is working with spirits which have a provenance over a particular situation or experience. entities such as these are detailed in grimoires such as the lesser key of solomon the king which are handbooks of spirits, giving details of spirits. typical forms, names, sigils, and how to conjure them. the spirits in books such as the lesser key have bizarre names, even more bizarre appearances, yet their powers are directly functional and useful. for example, raum appears as a blackbird, and can create love, reconcile enemies, or destroy cities and reputations. the standard approach to summoning these spirits is to use the time-honoured magical ritual, wherein the entities are cal

the evocatory process, seemed to make the conjuration of spirits such as haures or andromelius easier. during an evocation of glasyglabolas, we preceded the conjurations with an invocation of chaos .the unsealing of the vortices, which was originally designed for a series of eris workings. as we did this, a windstorm blew up about the house we were working in, but the spirit we were attempting to conjure flickered in and out of the triangle. it seemed to us that the .energies. created by the vortices was impeding the spirit.s ability to manifest, so we closed them, the windstorm dropped away, and the spirit came through into the triangle. incidents such as these led us to postulate that the lk spirits tended to a certain degree of conservatism over the parameters within which they could he

HP LOVECRAFT BEYOND THE WALL OF SLEEP

el an overwhelming wonder at the mad and fantastic conceptions of joe slater. the man himself was pitiably inferior in mentality and language alike; but his glowing, titanic visions, though described in a barbarous disjointed jargon, were assuredly things which only a superior or even exceptional brain could conceive how, i often asked myself, could the stolid imagination of a catskill degenerate conjure up sights whose very possession argued a lurking spark of genius? how could any backwoods dullard have gained so much as an idea of those glittering realms of supernal radiance and space about which slater ranted in his furious delirium? more and more i inclined to the belief that in the pitiful personality who cringed before me lay the disordered nucleus of something beyond my comprehensi

INITIATION INTO HERMETICS

ena of nature with the help of the elements and the electromagnetic fluid, the magician can produce the phenomena of nature on a large or small scale. he will, however, need more space in order to be able to project and condense the necessary powers. by the projection of the air element he can influence the movement of the air, the wind, or by projecting the water element he can make rain. he can conjure thunderstorms with the electromagnetic fluid by projecting electric and magnetic volts in the air, which when they clash will cause lightning. by concentration of the magnetic fluid, he can draw the water element from the greatest distance, automatically making rain in this way. obviously he is also able to achieve the opposite effect of stopping unwelcome rain or by scattering the clouds

IRISH WITCHCRAFT AND DEMONOLOGY

y a resident in the district, which, as it is probably the only poem on the subject of witchcraft in ireland, we print here in its entirety from the ulster journal of arch ology for 1908, though we have not had the courage to attempt a glossary to the "braid scots" it adds some picturesque details to the more prosaic account of the news-letter "in carrick town a wife did dwell who does pretend to conjure witches. auld barbara goats, or lucky bell, ye'll no lang to come through her clutches, a waeful trick this wife did play on simple sawney, our poor tailor. she's mittimiss'd the other day to lie in limbo with the jailor. this simple sawney had a cow, was aye as sleekit as an otter; it happened for a month or two aye when they churn'd they got nae butter, rown-tree tied in the cow's tail

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

the primeval level; for we refer heaven always to a place over our heads, since there only we can be free of the confinements of matter; but above us or below us is equally the altitude. may not the sacrificial, sacramental rites may not those minute acts of priestly offering, as they succeed each other, and deepen in intensity and in meaning may not those aids of music to enlarge and change and conjure the sense 118 the rosicrucians. of hearing, and to react on sight (it being notorious that objects change their character really as we look at them when operated upon by beautiful music) may not those dream-producing, somnolent, enchanting vapours of incense, which seem to loosen from around each of us the walls of the visible, and to charm open the body, and to let out (or to let in) new

KETAB E SIYAH

rved by silence. i sought to spare you some time that dreadful burden that hitherto i have borne alone but for the shedim. know also that we of all men enjoy the protection of chadel's people and must have no fear of the rains but must prepare for a greater threat that shall come against us surely before the seas and rains recede once more and yield some welcome shore to us. it is the elohim that conjure against us this tempest that rages about us, seeking to so extinguish from the earth all men that might one day oppose them and cast down their doomed kingdom. when they realise that we have escaped and shall sow anew the seeds of our empire 274 that once more the nephilim's star climbs ascendant in the sky then shall they seek to accomplish by other means that which by their first recours

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

every culture (koran, torah, bible) are considered to have protective powers. pieces of parchment with scripture quotes, carried in boxes or pouches, are amulets in various religions. amulets with inscriptions are sometimes called charms, a term that also applies to spoken incantations. yhwh, the hebrew name for god, appeared on many amulets and talismans in different spellings to help magicians conjure demons and protect them from attack by the spirits. the sator square consists of some magical words arranged in the pattern of a square. it was inscribed on walls and vessels as early as ancient rome (753 b.c. a.d. 476) and was considered to be an amulet against sorcery, poisonous air, colic and pestilence, and for protecting cow s milk from witchcraft. similarly, circles inscribed with th

was possible through the use of the enochian language, a genuine, complex language of unknown origin with a solid grammar and syntax. each letter of the enochian alphabet features a john dee (national library of medicine) 64 demiurge numerical value a gematria and is associated with elemental, planetary, and tarot properties. the nineteen calls, or keys, of enochian were used by dee and kelly to conjure the angels. the first two keys conjured the element spirit, the next sixteen conjured the four elements, whereas the nineteenth key invoked any of thirty aethyrs or aires, probably representing levels of consciousness. kelly allegedly spoke enochian when the angels appeared in his crystal. one of the procedures used during the communication consisted of setting up charts, either filled wit

rying. communication with the spirits was possible thanks to the use of the enochian language, a complex tongue of unknown origin. its melodic sound is similar to sanskrit,greek, or arabic. each enochian letter features a numerical value, and is associated with elemental, planetary, and tarot properties. 82 ereshkigal the nineteen calls, or keys, of enochian were used by dee and kelly in order to conjure the angels. the first two keys conjured the element spirit, the next sixteen conjured the four elements, whereas the nineteenth key invoked any of thirty aethyrs or aires. kelly allegedly spoke enochian when the angels appeared in his crystal. one of the procedures used during the communication consisted of setting up charts filled with letters to which the angels would point with a rod in

otection. salt and holy water are used in baptisms and to bless church sites, as well as to protect unbaptized babies prior to baptism and the dead in their journey from earth to the next world. witches and demons were traditionally said to be repelled by the presence of salt. it is thus used as protection against witchcraft, the evil eye, and it has the power to break evil spells. when trying to conjure demons or spirits, it is recommended that one avoid salt as it can interfere with the connection. salt has been utilized in regard to those accused or suspected of being witches. it was a form of torture to feed the accused heavy doses of salt. women have been suspected of being witches on the mere fact that they complained of their food being overly salted. when one spills, borrows, or ru

the beginning of the summer solstice and great feast on the satanic calendar. see also satanic ritual abuse for further reading: lyons, arthur. satan wants you: the cult of devil worship in america. new york:mysterious press, 1988. newton,michael. raising hell: an encyclopedia of devil worship and satanic crime. new york: avon, 1993. witchboard a group of friends use a ouija board and unwittingly conjure up a demon.witchboard (1985) had two sequels, the devil s doorway (1993) and the possession (1995. witchcraft no less than eight sequels have been spawned by this low-budget 1988 flick sequels with tacky subtitles like dance with the devil and the devil s mistress. taken as a group, this series is chock full of evil satanists, human sacrifices, and sexy heroines (or sexy witches, as the ca

states have passed special ritual crime laws. i strongly disagree with such an approach. it makes no difference what spiritual belief system was used to enhance and facilitate or rationalize and justify criminal behavior. it serves no purpose to prove someone is a satanist. as a matter of fact, if it is alleged that the subject committed certain criminal acts under the influence of or in order to conjure up supernatural spirits or forces, this may very well be the basis for an insanity or diminished capacity defense, or may damage the intent aspect of a sexually motivated crime. the defense may very well be more interested in all the evidence of satanic activity. some of the satanic crime experts who train law enforcement wind up working or testifying for the defense in these cases. it is

LIBER AASH

. 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a seacaptain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 2 liber a fash vel capricorni pnevmatici 13. let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and from like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human;

LIBER DCCCLX JOHN ST

h much alleviated the torture of massage. but i could not get steady and easy in my .sana or even in the hanged man or shav.sana, the .corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters ca

pausing to cast one last glance back o.er the safe road..twas gone! 10.08. i must come out of it either an adept or a maniac. thank the lord for that! it saves trouble. 10.20. undressed and robed. will do an aspiration in the hanged man position, hoping to feel rested and fit by midnight. the incense has arrived from london; and i feel its magical effects most favourable. o creature of incense! i conjure thee by him that sitteth upon the holy throne and liveth and reigneth for ever as the balance of righteousness and truth, that thou comfort and exalt my soul with thy sweet perfume, that i may be utterly devoted to this work of the invocation of my lord adonai, that i may fully attain thereto, beholding him face to face.as it is written .before there was equilibrium, countenance beheld not

strate saint of thine. i suffer from thirst. it is a thirst of the body. yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so that my steel may be tempered to that sword of magic that invoketh thy knowledge and thy conversation. hoor! elohim gibor! kamael! seraphim! graphiel! bartzabel! madim! i conjure ye in the number five. by the flaming star of my will! by the senses of my body! by the five elements of my being! rise! move! appear! come ye forth unto me and torture me with your fierce pangs. for why? because i am the servant of the same your god, the true worshipper of the highest. ol sonuf vaoresaji, gono iadapiel, elonusaha calazod. i rule above ye, said the lord of lords, exalted i

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the mysterious names elohe agla elohim adonay gibort. amen "i call upon thee, zadkiel, in the name of the father, and of the son, and of the holy ghost, blessed trinity, unspeakable unity "i invoke and intreat thee, zadkiel, in this hour to attend to the words and conjurations which i shall use this day by the holy names of god elohe el elohim elion zebaoth escerehie iah adonay tetragrammaton "i conjure thee, i exorcise thee, thou spirit zadkiel, by these holy names hagios o theos iscyros athanatos paracletus agla on alpha et omega ioth aglanbroth abiel anathiel tetragrammaton: and by all other great and glorious, holy and unspeakable, mysterious, mighty, powerful, incomprehensible names of god, that you attend unto the words of my mouth, and send unto me pabiel or other of your ministeri

en it upon me, to which the nearness of our relation obliges me, and especially because this temporal life is short, and art is very dark and you may therefore not attain the wished for end--but my son because so precious a jewel belongs not to swine; and also this so great a gift of god may be treated carefully and christianlike, in consideration thereof i do so largely declare myself to thee "i conjure thee with hand and mouth sacredly "1st. that most especially thou faithfully keep the same from all wicked, lustful and criminal persons "2dly. that thou exalt not thyself in any way "3dly. that thou seek to advance the honor of thy creator of all things and the good of thy neighbor, preserve it sacredly that thy lord may not have cause to complain of thee at the last day. i have written h

MASTERING WITCHCRAFT

of witchcraft rises. the rules in themselves are not magical, but the joint application of them is. you must apply them sedulously, knowing that only in accordance with what you are willing to invest will you gain anything in return. the four cornerstones of the witches' pyramid are: a virulent imagination, a will of fire, rock-hard faith, and a flair for secrecy. imagination being the ability to conjure up within your mind sights and scenes to delight the senses and entertain the fancy, it is the tool par excellence of the artist, inventor and inveterate onanist. the greatest and the most notorious personalities in the history of mankind have all possessed this power to a great degree, and i suspect you, the reader, also do. otherwise you wouldn't be reading this book. the ability to indu

e and water with the words i have already given you, mentally putting all your effort of will, faith, and imagination into seeing the elements as glowing with vibrant, purifying light. having done this, sprinkle the cup with the water, then pass it through the incense smoke, chanting words to this effect, and visualizing the blue purifying light flickering around it as you do. by water and fire i conjure thee that there remain within thy frame no adverse thought nor enmity. hear my will! attend to me! as my word, so mote it be! having done this, paint the following runes around the cup with a new brush and paint. black or white enamel or stove-black is best for this. for this ritual you may also mix into it a pinch of your powdered herbs, vervain, et al. as you paint each rune, chant these

p and incense mixed with some of the aforesaid herbs burned in your thurible; then proceed to heat the blade of the knife on the thurible coals until it gets as hot as possible. you will have to stoke up a good heat to do this. when the blade is good and hot, plunge it into your waiting brew, chanting these words, and visualizing the knife glowing with power after each immersion: blade of steel i conjure thee to ban such things as named by me. as my word, so mote it be! this process of tempering, or forging as it is called, should be repeated three times. having accomplished this, you must now magnetize the blade by stroking it repeatedly with a lodestone or bar magnet. hold the athame in your left hand, the magnet by one end in your right, and beginning at the handle end of the blade, dra

now magnetize the blade by stroking it repeatedly with a lodestone or bar magnet. hold the athame in your left hand, the magnet by one end in your right, and beginning at the handle end of the blade, draw the tip of the magnet down the whole length to the very point. keep this up for a good five minutes, always stroking in the same direction, chanting these words at each stroke: blade of steel, i conjure thee attract all things as named by me! as my word, so mote it be! finally, paint the proper runes upon the handle in white paint with which you may again mix any of the powdered herbs you used in your previous infusion. chant the following words to charge each rune "blessed be thou knife of art" then paint your witch name on the reverse side of the handle, again spelling the letters out l

assago" then, again with the wand, draw three crosses in the air above the symbol, and seal with the words "so mote it be" now, moving in a clockwise direction, circumambulate the circle, carrying the sigil in your left hand, your wand in your right. finish at the east of the circle, facing east. hold the wand upright over the sigil and invoke vassago with these words: by satandar and asentacer i conjure thee o thou great and holy vassago! vassago! vassago! vouchsafe to descend from thy abode, bringing thy influence and presence into this glass, that we may behold thy glory and enjoy thy society and aid! again circumambulate the circle clockwise at this point, returning to the east as before to continue: by satandar and asentacer i conjure thee o thou great and holy vassago! vassago! vassa

clockwise at this point, returning to the east as before to continue: by satandar and asentacer i conjure thee o thou great and holy vassago! vassago! vassago! who knowest the secrets of elanel who ridest on the wings of the wind, and art endowed with superlunary motion, do thou descend and be present i pray thee. circumambulate yet once more and finish the invocation: by satandar and asentacer i conjure thee thrice three times, vassago! vassago! vassago! to descend and appear to us within this glass speaking secrets of truth and understanding. then return to the west of your altar table, facing east, and place the sigil in the triangle under the speculum or show stone on its stand. at this point you must seat yourself comfortably in front of the table, and holding your wand with both hand

d licence to depart to vassago, which breaks the spell and terminates the operation. this licence must never under any circumstances be omitted; to do so is to court magical disaster of the worst possible type, maybe even of the nature of that which befell the legendary egyptian diviner chiancungi in seventeenth-century england. he and his sister napula had, as the result of a bet, endeavoured to conjure the spirit bokim to visible appearance, unsuccessfully it seems, for no manifestations were forthcoming. after frequently repeating the formulae, chiancungi and his sister grew impatient and, omitting the licence to depart, quit the circle without more ado. at which point, according to witnesses, they were "instantly seized and crushed to death by that infernal spirit, who happened not to

our necromantic incense within your thurible, and when it is fuming well, repeat the words of the grand citation, striking the photograph gently with the end of your wand at the completion of each line as you do so. by the mysteries of the deep [strike, by the flames of banal [strike, by the power of the east [strike, and by the silence of the night [strike, by the holy rites of hecate [strike, i conjure and exorcise thee, spirit [name [strike, to present thyself here [strike] and answer truly our demands [strike. so mote it be [strike (the "hecate" invoked here is the classical greek goddess of witchcraft. she is three-formed, having persephone and selene, goddesses of the dead and the moon respectively, as her other aspects) at this point replenish the thurible with more necromantic ince

grass as opposed to concrete or asphalt, if possible. then cover the parchment with your right foot and bend your left knee to the earth. then take your workbook containing the spell in your left hand (it's better to learn it by heart if you can, your lighted lamp of art in your right and, seeking out the moon and star with your gaze, pronounce the following incantation three times: i salute and conjure you, o beautiful moon, o beautiful star, o bright light which i hold in my hand! by the air which i breathe, by the breath which is within me, by the earth which i touch, i conjure you. and by the names of the spirits who are princes residing in you; by the ineffable name on, which hath created all; by thee, o resplendent angel gabriel, together with the princes of mercury and earth, micha

ful moon, o beautiful star, o bright light which i hold in my hand! by the air which i breathe, by the breath which is within me, by the earth which i touch, i conjure you. and by the names of the spirits who are princes residing in you; by the ineffable name on, which hath created all; by thee, o resplendent angel gabriel, together with the princes of mercury and earth, michael and melchidael! i conjure you again by all the divine names of god, that you send down to obsess, torment, and harass the body, spirit, soul, and five senses of the nature of [name of victim] that they come to [name of supplicant] at [such and such a time] and do accomplish his [her] will, having no friendship for anyone in the world especially for [name of supplicant. so long as he [she] shall be indifferent to [s

to [name of supplicant] at [such and such a time] and do accomplish his [her] will, having no friendship for anyone in the world especially for [name of supplicant. so long as he [she] shall be indifferent to [supplicant] so shall he [she] be obsessed, so suffer, so be tormented. go then promptly; go gabriel, michael, melchidael, baresches, zazel, tiriel, malcha, and all those who are with you. i conjure you by the great living god to accomplish my will, and i [witch's name] do promise to satisfy you duly! having repeated this thrice, cast amatory incense upon your thurible coals and, rising from your kneeling position, stand the lamp of art upon the paper, and leave it to burn down and extinguish itself. on the morrow, give the talisman to the person who requested it, and have him place i

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

l be manifest unto thee. and after this the angel ascended into heaven in a flame of fire. then ioh was glad, and labouring with a clear mind, understood that which the angel of the lord had said, and he saw that the key of solomon was changed, so that it appeared quite clear unto him plainly in all parts. and ioh understood that this work might fall into the hands of the ignorant, and he said: i conjure him into whose hands this secret may come, by the power of the creator, and his wisdom, that in all things he may, desire, intend and perform, that this treasure may come unto no unworthy (person, nor may he manifest it unto any who is unwise, nor unto one the key of solomon page 6 who feareth not god. because if he act otherwise i pray god that he may never be worthy to attain unto the de

r this, let the master say upon his knees, as follows: book one page 19 prayer. o lord god, all powerful and all merciful, thou who desirest not the death of a sinner, but rather that he may turn from his wickedness and live; give and grant unto us thy grace, by blessing and consecrating this earth and this circle, which is here marked out with the most powerful and holy names of god. and thee, i conjure, o earth, by the most holy name of asher ehieh entering within this circle, composed and made with mine hand. and may god, even adonai, bless this place with all the virtues of heaven, so that no obscene or unclean spirit may have the power to enter into this circle, or to annoy any person who is therein; though the lord god adonai, who liveth eternally unto the ages of the ages. amen. i b

should be wishing to call spirits which belong to another quarter of the universe, and pronounce with a loud voice the conjuration contained in this chapter. and if the spirits be disobedient and do not then make their appearance, he must arise and take the exorcised knife of art wherewith he hath constructed the circle, and raise it towards the sky as if he wished to beat or strike the air, and conjure the spirits. let him then lay his right hand and the knife upon the pentacles or medals, constructed of, and described upon virgin paper, which are fastened to or sewn upon his breast, and let him repeat the following conjuration upon his knees: conjuration. o lord, hear my prayer, and let my cry come unto thee. o lord god almighty, who has reigned before the beginning of the ages, and who

f before the countless ages; thou who in the birth of time hast created the heavens, and the earth, the sea, and things that they contain; thou who hast vivified all things by the breath of thy mouth, i praise thee, i bless thee, i adore thee, and i glorify thee. be thou propitious unto me who am but a miserable sinner, and despise me not; save me and succor me, even me the work of thine hands. i conjure and entreat thee by thy holy name to banish from my spirit the darkness of ignorance, and to enlighten ne with the fire of thy wisdom; take away from me all evil desires, and let not my speech be as that of the foolish. o thou, god the living one, whose glory, honour, and kingdom shall extend unto the ages of the ages. amen. the key of solomon page 24 chapter v. prayer and conjurations. pr

its come from every side. but in case they are occupied in some other place, or that they cannot come, or that they are unwilling to come: then let him commence afresh to invoke them after the following manner, and let the exorcist be assured that even were they bound with chains of iron, and with fire, they could not refrain from coming to accomplish his will. the conjuration. o ye spirits, ye i conjure by the power, wisdom, and virtue of the spirit of god, by the uncreate divine knowledge, by the vast mercy of god, by the strength of god, by the greatness of god, by the unity of god; and by the holy name of god eheieh, which is the root, trunk, source, and origin of all the other divine names, whence they all draw their life and their virtue, which adam having invoked, he acquired the kn

virtue of the spirit of god, by the uncreate divine knowledge, by the vast mercy of god, by the strength of god, by the greatness of god, by the unity of god; and by the holy name of god eheieh, which is the root, trunk, source, and origin of all the other divine names, whence they all draw their life and their virtue, which adam having invoked, he acquired the knowledge of all created things. i conjure ye by the indivisible name iod, which marketh and expresseth the simplicity and the unity of the nature divine, which abel having invoked, he deserved to escape from the hands of cain his brother. book one page 25 i conjure ye by the name tetragrammaton elohim, which expresseth and signifieth the grandeur of so lofty a majesty, that noah having pronounced it, saved himself, and protected h

eth the simplicity and the unity of the nature divine, which abel having invoked, he deserved to escape from the hands of cain his brother. book one page 25 i conjure ye by the name tetragrammaton elohim, which expresseth and signifieth the grandeur of so lofty a majesty, that noah having pronounced it, saved himself, and protected himself with his whole household from the waters of the deluge. i conjure ye by the name of god el strong and wonderful, which denoteth the mercy and goodness of his majesty divine, which abraham having invoked, he was found worthy to come forth from the ur of the chaldeans. i conjure ye by the most powerful name of elohim gibor, which showeth forth the strength of god, of a god all powerful, who punisheth the crimes of the wicked, who seeketh out and chastiseth

the ur of the chaldeans. i conjure ye by the most powerful name of elohim gibor, which showeth forth the strength of god, of a god all powerful, who punisheth the crimes of the wicked, who seeketh out and chastiseth the iniquities of the fathers upon the children unto the third and fourth generation; which isaac having invoked, he was found worthy to escape from the sword of abraham his father. i conjure ye and i exorcise ye by the most holy name of eloah va-daath, which jacob invoked when in great trouble, and was found worthy to bear the name of israel, which signifieth vanquisher of god; and he was delivered from the fury of esau his brother. i conjure ye by the most potent name of el. adonai tzabaoth, which is the god of armies, ruling in the heavens, which joseph invoked and was found

f eloah va-daath, which jacob invoked when in great trouble, and was found worthy to bear the name of israel, which signifieth vanquisher of god; and he was delivered from the fury of esau his brother. i conjure ye by the most potent name of el. adonai tzabaoth, which is the god of armies, ruling in the heavens, which joseph invoked and was found worthy to escape from the hands of his brethren. i conjure ye by the most potent name of elohim tzabaoth, which expresseth piety, mercy, splendour, and knowledge of god, which moses invoked, and he was found worthy to deliver the people israel from egypt, and from the servitude of pharaoh. i conjure ye by the most potent name of shaddai, which signifieth doing good unto all; which moses invoked, and having struck the sea, it divided into two parts

h, which expresseth piety, mercy, splendour, and knowledge of god, which moses invoked, and he was found worthy to deliver the people israel from egypt, and from the servitude of pharaoh. i conjure ye by the most potent name of shaddai, which signifieth doing good unto all; which moses invoked, and having struck the sea, it divided into two parts in the midst, on the right hand and on the left. i conjure ye by the most holy name of el chai, which is that of the living god, through the virtue of which alliance with us, and redemption for us have been made; which moses invoked and all the waters returned to their prior state and enveloped the egyptians, so that not one of them escaped to carry the news into the land of mizraim. lastly, i conjure ye all, ye rebellious spirits, by the most hol

cease not to cry day and night, qadosch, sadosch, qadosch, adonai elohim tzabaoth (that is, holy, holy, holy, lord god of hosts, heaven and earth are full of thy glory; and by the ten angels who preside over the ten sephiroth, by whom god communicateth and extendeth his influence over lower things, which are kether, chokmah, binah, gedulah, geburah, tiphareth, netzach, hod, yesod, and malkuth. i conjure ye anew, o spirits, by all the names of god, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the abyss, and by that firmament which the very spirit of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key of solomon page 26 and the tempests; by the virtue of all

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ed end, but will, even if he findeth certain errors herein, be able to correct them. any art or operation of this kind will not be able to attain its end, unless the master of the art, or exorcist, shall have this work completely in his power, that is to say, unless he thoroughly understand it, for without this he will never attain the effect of any operation. for this reason i earnestly pray and conjure the person into whose hands this key of secrets may fall, neither to communicate it, nor to make any one a partaker in this knowledge, if he be not faithful, nor capable of keeping a secret, nor expert in the arts. and i most humbly entreat the possessor of this, by the ineffable name of god in four letters, yod, he, vau, he, and by the name adonai, and by all the other most high and holy

, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things. but if the master of the art wisheth to have a dog for his companion, he must bathe him thoroughly with the exorcised water in the same manner as the disciples, and let him perfume him with the odors and incense of art, and let him repeat the following conjuration over him: i conjure thee, o thou creature, being a dog, by him who hath created thee, i bathe and i perfume thee in the name of the most high, most powerful, and eternal god, so that thou mayest be my true companion in this operation, and that thou mayest he also my faithful friend in whatsoever operation i may hereafter perform. but if he wisheth to have for his companion a little boy or girl, which will be

ul, and eternal god, so that thou mayest be my true companion in this operation, and that thou mayest he also my faithful friend in whatsoever operation i may hereafter perform. but if he wisheth to have for his companion a little boy or girl, which will be still better, he must ordain them as he hath ordained the dog; and he must pare and cut the nails of their hands and of their feet, saying: i conjure thee, o thou creature, being a young girl (or boy, by the most high god, the father of all creatures, by the father adonai elohim, and by the father elion, that thou shalt have neither will nor power to hide from me anything, nor yet book two page 89 to keep back from me the truth in all which i shall demand of thee, and that thou be obedient and faithful unto me. amen. let him purify, cle

s. thou shalt therefore take a new sword which thou shalt clean and polish on the day of mercury, and at the first or the fifteenth hour, and after this thou shalt write on one side these divine names in hebrew, yod he vau he, adonai, eheieh, yayai; and on the other side elohim gibor (see figure 70; sprinkle and cense it and repeat over it the following conjuration: the conjuration of the sword i conjure thee, o sword, by these names, abrhach, abrach, abracadabra, yod he vau he, that thou serve me for a strength and defence in all magical operations, against all mine enemies, visible and invisible. i conjure thee anew by the holy and indivisible name of el strong and wonderful; by the name shaddai almighty; and by these names qadosch, qdaosch, qadosch, adonai elohim tzabaoth, emanuel, the

new by the holy and indivisible name of el strong and wonderful; by the name shaddai almighty; and by these names qadosch, qdaosch, qadosch, adonai elohim tzabaoth, emanuel, the first and the last, wisdom, way, life, truth, chief, speech, word, splendour, light, sun, fountain, glory, the stone of the wise, virtue, shepherd, priest, messiach immortal; by these names then, and by the other names, i conjure thee, o sword, that thou servest me for a protection in all adversities. amen. this being finished thou shalt wrap it also in silk like all the other instruments, being duly purified and consecrated by the ceremonies requisite for the perfection of all magical arts and operations. three other swords should be made for the use of the disciples. the first one should have on the pommel the na

sciples, and take the trumpet of art prepared as is said by the chapter concerning the same, and let him incense the circle towards the four quarters of the universe. after this let the magus commence his incantations, having placed the sickle, sword, or other implement of art upright in the ground at his feet. having sounded the trumpet as before taught let him invoke the spirits, and if need be conjure them, as is said in the first book, and having attained his desired effect, let him license them to depart. the key of solomon page 104 here followeth the form of the circle (see figure 81, wherein whosoever entereth he shall be at safety as within a fortified castle, and nothing shall he able to harm him. book two page 105 chapter x. concerning incense, suffumigations, perfumes, odours, a

u shalt say over it the following psalms: cxxxiii; cxvii. the key of solomon page 112 chapter xvi. of the blood of the bat, pigeon, and other animals. take a living bat and exorcise it thus: the exorcism of the bat. camiach, emoiahe, emial, macbal, emoii, zazean, maiphiat, zacrath, tendac, vulamahi; by these most holy names, and the other names of angels which are written in the book assamaian, i conjure thee o bat (or whatever animal it may be) that thou assist me in this operation, by god the true, god the holy, the god who hath created thee, and by adam, who hath imposed thy true name upon thee and upon all other animated beings. after this, take the needle or other convenient instrument of art, as will be said later on, and pierce the bat in the vein which is in the right wing; and col

me from the uterus of its mother. take whichsoever of these two classes of animals thou pleasest, provided only that it be male, and in the day and hour of mercury; and take it to a secret place where no man may see thee at work. thou shalt have a marsh-reed cut at a single stroke with a new knife, and thou shalt strip from it the leaves, repeating this conjuration: the conjuration of the reed. i conjure thee by the creator of all things, and by the king of angels, whose name is el shaddai, that thou receivest strength and virtue to flay this animal and to construct the parchment whereon i may write the holy names of god, and that it may acquire so great virtue that all which i shall write or do may obtain its effect, through him who liveth unto the eternal ages. amen. before cutting the r

his parchment, so that it may obtain such power through you that all names or characters thereron written may receive due power, and that all deceit and hindrance may depart therefrom, through god the lord merciful and gracious, who liveth and reigneth through all the ages. amen. then shalt thou recite over the parchment psalms lxxii; cxvii; and cxxiv; and the "benedicite omnia opera" then say: i conjure thee, o virgin parchment, by all the holy names, that thou obtainest efficacy and strength, and becomest exorcised and consecrated, so that none of the things which may be written upon thee shall be effaced from the book of truth. amen. then sprinkle it, and keep it as before said. the cauls of newly-born children, duly consecrated, may also be used instead of virgin parchment. also paper

hy hands should be prepared every time thou hast need thereof. book two page 117 chapter xix. concerning the needle and other iron instruments. there are several steel instruments necessary in various operations, as a needle to prick or to sew; a burin, or instrument wherewith to engrave &c. thou shalt make such instruments in the day and hour of jupiter, and when it is finished thou shalt say: i conjure thee. o instrument of steel, by god the father almighty, by the virtue of the heavens, of the stars, and of the angels who preside over them; by the virtue of stones, herbs, and animals; by the virtue of hail, snow, and wind; that thou receivest such virtue that thou mayest obtain without deceit the end which i desire in all things where i shall use thee; through god the creator of the age

n the spirits by their proper names, or at least those chief among them, saying: in whatsoever place ye may be, ye spirits, who are invited to this feast, come ye and be ready to receive our offerings, presents, and sacrifices, and ye shall have hereafter yet more agreeable oblations. first perfume the room by burning incense therein, and sprinkle the viands with exorcised water; then commence to conjure the spirits until they shall come. this is the manner of making sacrifices in all arts and operations wherein it is necessary, and acting thus, the spirits will be prompt to serve thee. the key of solomon page 122 conclusion here endeth our "key" the which if thou thoroughly instillest into thy memory, thou shalt be able, if it pleaseth thee, even to fly with the wings of the wind. but if

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

alvation in the strength of the most high, anchor; amacor; amides; theodinias; anitor; that my desired end may be effected through thy strength, o adonai! unto whom the praise and glory will for ever and ever belong! amen! after thou hast so done, make prayers unto god according unto thy work, as solomon hath commanded. the conjuration to call forth any of the aforesaid spirits. i do invocate and conjure thee, o spirit, n.30; and being with power armed from the supreme majesty, i do strongly command thee, by beralanensis, baldachiensis, paumachia, and apologiae sedes; by the most powerful princes, genii, liachidee, and ministers of the tartarean abode; and by the chief prince of the seat of apologia in the ninth legion, i do invoke thee, and by invocating conjure thee. and being armed with

. in some of the codices there are faint variations in the form of wording of the conjurations, but not sufficient to change the sense, e. g, tartarean abode" for tartarean seat, etc. speaking unto me with a voice clear and intelligible without any ambiguity. repeat this conjuration as often as thou pleasest, and if the spirit come not yet, say as followeth: the second conjuration. i do invocate, conjure, and command thee, o thou spirit n, to appear and to show thyself visibly unto me before this circle in fair and comely shape, without any deformity or tortuosity; by the name and in the name iah and vau, which adam heard and spake; and by the name of god, agla, which lot heard and was saved with his family; and by the name ioth, which jacob heard from the angel wrestling with him, and was

ing with a clear and perfect voice, intelligibly, and to mine understanding. if he come not yet at the rehearsal of these two first conjurations (but without doubt he will, say on as followeth; it being a constraint: 31 in some by the seat of adonai or by the throne of adonai. in these conjurations and elsewhere in the body of the text i have given the divine names correctly. the constraint. i do conjure thee, o thou spirit n, by all the most glorious and efficacious names of the most great and incomprehensible lord god of hosts, that thou comest quickly and without delay from all parts and places of the earth and world wherever thou mayest be, to make rational answers unto my demands, and that visibly and affably, speaking with a voice intelligible unto mine understanding as aforesaid. i

ich of the four chief kings are to be invoked. accomplish my will and desire in knowing or obtaining any matter or thing which by office thou knowest is proper for him to perform or accomplish, through the power of god, el, who created and doth dispose of all things both celestial, aerial terrestrial, and infernal. after thou shalt have invocated the king in this manner twice or thrice over, then conjure the spirit thou wouldst call forth by the aforesaid conjurations, rehearsing them several times together, and he will come without doubt, if not at the first or second time of rehearsing. but if he do not come, add the spirits chain unto the end of the aforesaid conjurations, and he will be forced to come, even if he be bound in chains, for the chains must break off from him, and he will b

on parchment and put thou it into a strong black box;33 with brimstone, asafetida and such like things that bear a stinking smell; and then bind the box up round with an iron wire, and hang it upon the point of thy sword, and hold it over the fire of charcoal; and say as followeth unto the fire first, it being placed toward that quarter whence the spirit is to come: the conjuration of the fire. i conjure thee, o fire, by him who made thee and all other creatures for good in the world, that thou torment, burn, and consume this spirit n, for everlasting. i condemn thee, thou spirit n, because thou art disobedient and obeyest not my commandment, nor keepest the precepts of the lord thy god, neither wilt thou obey me nor mine invocations, having thereby called thee forth, i, who am the servant

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

ows down each column successively. ed] orvich seal benoham seal vadriel seal bedary seal zabriel seal arifel seal armany seal myrezyn seal bucafas seal cumerzel seal capriel seal laphor seal note when you call carnesiel either by day or by night, there attend him 60,000,000,000,000 dukes, but when you call any of his dukes, there never attends above 300& sometimes not above 10. the conjuration "i conjure thee o thou great mighty& potent prince carnesiel &c [the full conjurations are at the end of the book- ed] theurgia goetia 5 caspiel caspiel is the chiefest emperor ruling the south who hath 200 great dukes& 400 lesser dukes under him besides 1,000,200,000,000 of ministring spirits which are much inferior& whereof we [saith solomon] shall make no mention but only of these 12 being the chi

for they are sufficient for practise. each of these 12 dukes have 2660 under dukes apeace to attend them, whereof some of them come along with him when he is invocated but they are very stubborn& churlish. the seals of his dukes follow. chariel seal temol seal camorr seal ariaiel seal ambri seal otiel seal vusiel seal maras seal budarijm seal larmol seal geriel seal camor seal the conjuration "i conjure thee o thou mighty& potent prince caspiel &c" lemegeton: clavicula salomonis 6 amenadiel amenadiel is the great emperor of the west who hath 300 great dukes& 500 lesser dukes besides 40,000,030,000,100,000 other ministring spirits more inferior to attend him, whereof we shall not make any mention but only 12 of the chief dukes& their seals which is sufficient for practice. note: amenadiel

till you come to nadroc who is to be called in the 2 last hours of the night& then begins again (with) vadras &c. the same rule is to be observed calling the dukes belonging to demoriel the emperor of the north. camiel seal musiriel seal lamael seal carifas seal codriel seal nadroc seal vadras seal luziel seal rapsel seal zoeniel seal amesiel seal balsur seal theurgia goetia 7 the conjuration "i conjure thee o thou great& mighty& potent prince amenadiel, who is the emperor& chief king ruling in the dominion of the west &c" demoriel demoriel is the great& mighty emperor of the north, who hath 400 great dukes& 600 lesser dukes with 700,000,800,000,000,000 servants under his command to attend him, whereof we shall make no mention but of 12 of the chief dukes& their seals which is sufficient

for practise. note: each of these dukes hath 1140 servants who attend them as need requireth, for when the duke is called for& you have more to do than ordinary, he hath more servants to attend him. the seals of the 12 dukes: armbiel seal cabarim seal burisiel seal mador seal dubilon seal churibal seal chomiel seal monandor seal diriel seal carnol seal moder seal dabrinos seal the conjuration "i conjure thee o thou great& mighty& potent prince demoriel &c" lemegeton: clavicula salomonis 8 pamersiel pamersiel is the first& chief spirit ruling in the east under canesiel who hath a thousand spirits under him (none) is to be called in the daytime but with great care for they are very lofty& stubborn, whereof we shall make mention of 11. madriel seal sotheans seal abrulges seal itules seal ham

not err. the form of the table is this, when you have thus got what is to be theurgia goetia 9 prepared, rehearse the conjuration following several times, that is whilst the spirit comes, for without a doubt he will come. note: the same method is used in all the following spirits of this 2nd. book theurgia goetia, as is here of pamersiel& his servants aforesaid. solomon s table the conjuration "i conjure thee, o thou mighty& potent prince pamersiel who ruleth as a king in the dominion of the east &c" padiel the 2nd. spirit in order under the empire of the east, is padiel, he ruleth in the east& by south as a king& governeth 10,000 spirits by day& 200,000 by night besides several thousand under them, they are all naturally good& may be trusted, solomon saith those spirits hath no power of t

200,000 by night besides several thousand under them, they are all naturally good& may be trusted, solomon saith those spirits hath no power of themselves but what is given them by their prince padiel, therefore he hath made no mention of any of their names, because if any of them be called they cannot appear without the leave of prince padiel, as is declared before pamersiel. the conjuration "i conjure thee o thou mighty& potent prince padiel, who rules as chief prince in the dominion or the east& by south &c. lemegeton: clavicula salomonis 10 camuel the third spirit in order (which) is under the chief king of the east is camuel, who ruleth as a king in the south east part of the world, who hath several spirits under his command whereas we shall make mention of 10 that belong to the day&

followeth with their seals. orpeniel seal chamijels seal budiel seal elearys seal citgaras seal pariels seal cariels seal neriels seal daniels seal omiels seal theurgia goetia 11 camuel the names of camuels servants belonging to the night& their seals follow: asniels seal calyms seal dobiels seal nodars seal phaniels seal moras seal) seal todiel seal moriel(s) seal tuaros seal the conjuration "i conjure thee o thou mighty& potent prince &c" lemegeton: clavicula salomonis 12 asteliel the 4th spirit in order is asteliel, he governeth as king under carnesiel in the south& by east, be hath 10 chief spirits belonging to the day& 20 to the night, under whom are 3 principal spirits& under these as many, whereof we shall make mention of 8 of the chief presidents belonging to the day& as many to t

mariol his seal parniel seal cubiel seal otiel seal charas seal aratiel seal aniel seal othiel seal theurgia goetia 13 asteliel here followeth the 8 servants that belong to the night. sariel seal aroam seal chamos seal bufar seal asahel seal euriel seal asphiel seal melas seal those spirits which belong to the night (are) to be called in the night& those of the day in the day. the conjuration "i conjure thee o thou mighty& potent prince asteliel &c" lemegeton: clavicula salomonis 14 barmiel the 5th. spirit in order is barmiel, he is the first& chief spirit under caspiel, the emperor of the south, he governs as king under caspiel& hath 10 dukes for the day& 20 for the night to attend him to do his will, the which are all very good& willing to obey the exorcist, whereof we shall make mentio

under barmiel. sochas seal cleansi seal barbil seal tigara seal kiriel seal carpid seal acleror seal mansi seal theurgia goetia 15 barmiel the 8 dukes which belong to the night& their seals under barmiel: berbis seal acereba seal gabir seal marques seal morcaza seal ashib seal carnet seal baabal seal those of the day must be called in the day& those of the night, in the night. the conjuration "i conjure thee o thou mighty& potent prince barmiel &c" lemegeton: clavicula salomonis 16 gediel the 6th. spirit in order, but the second under the empire of the south is gediel, who ruleth as king in the south& by west, who hath 20 chief spirits to serve him in the day& as many in the night& they have servants at their command whereof we shall make mention but of 8 of the chief spirits that belong

hose in the night that belong to the night, whose names& seals are as followeth: cotiel seal sadiel seal assaba seal reciel seal naras seal agra seal sabas seal anael seal theurgia goetia 17 gediel here followeth the names& seals of the 8 dukes that are under gediel& to call by night: sariel seal araon seal aglas seal rantiel seal cirecas seal vriel seal mishel seal bariel seal the conjuration "i conjure thee o thou mighty& potent prince gediel &c" lemegeton: clavicula salomonis 18 asyriel ruling in the southwest part of the world& hath 20 great dukes to attend him in the day& as many in the night, who have under them several servants to attend them& we mention 8 of the chief dukes that belong to the day& as many that belong to the night, because they are sufficient for practise& the first

day& those of the night, in the night& these be their names& seals that followeth: his 8 dukes follow that belong to the day. olitors seal buniels seal arisat seal cuopiel seal carga seal rabas seal ariel seal malugel seal theurgia goetia 19 asyriel the 8 dukes that belong to the night: amiel seal marott seal buter seal fiascua seal cusrel seal onuel seal aspiel seal hamas seal the conjuration "i conjure thee o thou mighty& potent prince asyriel, who rulest as a king &c" lemegeton: clavicula salomonis 20 maseriel the 8th. spirit in order but the 4th. under the empire of the south is called maseriel, who ruleth as king in the dominion of the west& by south& hath a great number of princes& servants under him to attend him, whereof we shall make mention of 12 of the chief spirits that attend

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

ery, namael, hardiel, nefrias, irmanotzod, gerdriel, dromiel, ladrotzod, melanas& when you desire to make an experiment, make a seal proper to this hour, observe the day& time of the year, and all other directions as aforesaid &c. then say the conjuration following &c. the conjuration: o thou mighty& potent angel samael, who rulest the first hour of the day, i the servant of the most high god, do conjure& instruct thee in the name of the most high omnipotent& immortal god of hosts jehovah* tetragrammaton& by the name& in the name of that god that you owe obediency to& by the head of your hierarchy& by the seal of mark you are known in power by& by the 7 angels that stands before the throne of god& by the 7 planets& their seals& characters& by the angel that ruleth the sign of the 12th. hou

ding to their office as i shall desire or request of him or them& that they may do for me as for the servant of the highest, amen" then begin as followeth "thou mighty& potent angel ameniel, who is the first& principal duke ruling by divine pearission under the great& potent angel samael, who is the first great& mighty angel ruling the first hour of the day (i) the servant of the most high god do conjure& invocate thee in the name of the most omnipotent& immortal lord god of hosts jehovah. so on as before, at this mark* in the conjuration of samael (as aforesaid, and when the spirit is come, bid him welcome, then ask your desire& when you have done, dismiss him according to the order of dismissing. the end of the first part of the book pauline ars paulina 15 the second part of this book of

MICHAEL FORD WITCHMOON

n wheel, birth is through blood" sabbath rite "mother of shadows, crone of wisdom, oh goddess of the blood moon, reversed matter, i evoke thee unto this celebration. 79 79 blessings to those of blissful ecstasy which all derives from hecate, ascend from the depths of night, to join your great sister of magick; lilith, she who haunts the dreams of man, be present in our leitmotif of desire. amen i conjure thee, circle of power unto which the wind carries our will! asmodeus, behold an ascending light burning gold transcending all points of time, we are becoming as the one called morning star of the east, blinding light of birth! io horned god of wisdom" spring equinox march 21st the spring equinox is the dawning of light and birth, of renewal and energy. spring is the time of pan and of the

MICHAEL W FORD THE VAMPIRE GATE

n-insect horrible of aspect; he has the power averse binah. samael the black. all of these are of gigantic stature and terrible aspect. dragon like ahriman or tiamat. hungering for life and astral energy. 62 part three vampyric rituals 63 the conjuration of the abyssic dragon the wreathing serpent vampiric rituals are by definition not lending to power from another. it is a predatory path awaken, conjure, encircle, devour, accumulate and ascend. as a luciferian, the balance of light and the higher articulation of the self is the most significant see the ritual of azal ucel, the shadow is equally important on a self-creation level. this is a rite focusing on the summong of the dragon, the forces of the subconscious, as tiamat, the mother of vampires. it then moves forward to empowering the

MICHAEL WYNN THE SOUL TRAVELERS

s in magic; unlike computer land, there are many efficient ways to send the same command to the magical program. the first indication of this fact lies in the many languages used by magicians all over the world to accomplish the same goals, or contact the same entities. as i stated in the name game, the same entities have gone by many names in different eras and locations. in a ritual intended to conjure a particular entity, the name of choice would be uttered aloud. but you would think that when the rules of magic were "etched" into the universe, that a single verbal language would be the "official" language of the magical program. but rather, it appears that the magical program speaks all languages. even if you locked yourself in a room with a magic 8-ball, and created a whole new langua

MICHAEL W FORD NOX UMBRA

ator, daemonic seraph, whose essence is the bornless fire and black earth -i summon thee! in the names of your shades, whom shall walk the earth through us those of the yatus, born in the circle of akhtya by savor, lord of flesh and darkness, who calls forth the great gray shadow by the names of the guardians of the blackened flame- andar- taromat- zairich- vizaresh- zarman- friftar- akatash i do conjure thee, manifest in this circle. let no harm come unto me, those who summon against me shall only strengthen me to ahriman i speak thy hymns of shadow "my name is darkness; for which i create from the abyss in the material world i create according to my will that i rise up in opposition in the dawn and twilight i become druj, the dragon which does emerge through the serpent of my tongue in t

MOODY RAYMOND A LIFE AFTER LIFE

ing certainly figured, too. what i was seeing on that table was a symbol of my own mortality. in some way, if only pre-consciously, the thought must have been in my mind "that will happen to me, too" likewise, talking about death can be seen on the psychological level as another way of approaching it indirectly. no doubt many people have the feeling that to talk about death at all is in effect to conjure it up mentally, to bring it closer in such a way that one has to face up to the inevitability of one's own eventual demise. so, to spare ourselves this psychological trauma, we decide just to try to avoid the topic as much as possible. the second reason it is difficult to discuss death is more complicated, as it is rooted in the very nature of language itself. for the most part, the words

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

al times, desiring to arouse love and passion in another, was required to make a figure of wax to represent the woman whose company he desired above all else. the preliminaries included burning frankincense, and the solemn lighting of two candles. the figure of wax, on which were inscribed the names of assorted demons, was passed back and forth through the fumes, while reciting the conjuration: i conjure and command thee, thou spirits, who have the power to disturb the hearts of women! by him who created thee and by this image, i conjure thee this night into my presence, so i may have the power to compel whomsoever i desire to love me. after this the figure of wax was taken to a place where three ways met, and buried. in the old days those who had committed suicide, or those who had been e

peak of whatever it is you want in the way of ready cash. you may converse with astaroth in words and gestures, or silently if you wish. you must get involved. when you are ready, give thanks to astaroth and bid him farewell. keep the money in your pocket or purse. don t spend it for at least ten days or until the money appears, whichever occurs first. this is a very personal magical working. you conjure astaroth in your own way and with your own words. your emotions will be stirred by this working. this ancient money rite is particularly effective in bringing smallish amounts of money at frequent intervals $50 one day $30 the next $100 the week after all from the most unexpected sources. use it regularly and it will solve your financial worries for life. i would suggest you cast this spel

NECRONOMICON ALAZIF

se to ye incantations when sol has entered the fiery house of leo and the hour of lammas be upon ye. evoke ye terrible hastur on candlemas night, when sol is in aquarius and mercury in trine. supplicate great cthulhu only at hallowmas eve when the sun abides within the house of the scorpion and orion riseth. when all hallows falls within the cycle of the new moon the power shall be the strongest. conjure shub-niggurath when the beltane fires glow upon the hills and the sun is in the second house, repeating the rites of roodmas when ye black one appeareth. to raise up ye stones to form ye gate through which they from ye outer void might manifest thou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configurat

l abide until he be summoned. editor's note: included on this page are a number of sigils and a magic circle. these illustrations are not in the manuscript but were referenced from other texts, including, but not limited to; key of solomon (see additional ms. 36,674, british museum library) and three books of occult philosophy- cornelius agrippa. they are therefor not included in this version. to conjure of ye globes know ye that the globes of yog-sothoth be thirteen in number, and they be the powers of the parasite-hoard which are his servitors and doeth his bidding in ye world. call them forth whenever thou shall have need of anything and they shall grant their powers unto ye when ye shall call them with the incantations and make their sign. al azif page 12 of 18 http//www.chaosmatrix.or

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

g how to do something, such as writing, drawing or building something etc. it could also be when what he needs to do, arises in his intellect. for example, he thinks "i need to clean this room" or "i need to lose some weight" etc. this is "action of thought. we see that there are two general levels in action of thought. the lowest, cannot yet be considered true thought. rather, it is the power to conjure an image in his mind (actually, this level is lower than "action of thought. nonetheless, it is still higher than the imagery of dreams) the second level, which is true "action of thought, is like the child who has matured slightly, as mentioned above, or like the adult who is thinking about what he needs to do. speech of thought the next level up in thought is "speech of thought. there ar

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ho art lord and ruler of the more dense and solid qualities of water, i beseech thee to endue this cup with the magic powers of which thou art lord, that with its aid i may d$ect the spirits who serve thee in purity and singleness of aim. wifh pentacle trace invoking water pentagram <76> air dagger lesser angle of fire: 0 thou resplendent angel exgsd, thou who governest the fiery realms of air, i conjure thee to confer upon this dagger, thy mysterious and magical powers, that i thereby may control the spirits who serve thee for such purposes as be pure and upright. with the wand trace invoking air pentagram with aquarius as kerubic the four elemental weapons 32 7 emblem. lesser angle of water: 0 thou resplendent angel eytpa, thou who governest the realms of fluid air, i conjure thee to con

water: 0 thou resplendent angel eytpa, thou who governest the realms of fluid air, 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. with the cup trace invoking air pentagram. lesser angle of air: 0 thou resplendent angel erzla, thou who rulest the realms of pure and permeating air, i conjure thee to confer upon this dagger the magic power of which thou art master, whereby i may control the spirits who serve thee, for such purposes as be pure and upright. with the sword trace invoking air pentagram. lesserangle of earth: 0 thou resplendent angel etnbr, thou who rulest the denser realms of air symbolised by the lesser angle of earth, i conjure thee to confer upon this dagger the

now elevates the covered sigd towards heaven, removes the veil entirely, leaving it yet corded, crying with a loud voice "creature of. long hast thou dwelt in darkness. quit the night and <163> seek the day" he then replaces it upon the altar, holds the magical sword erect above it, the pommel immediately above the centre thereof, and says,'by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance" then the mystic words. r-saith the magician 'as light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation" he then takes up the sigil, stands to east of altar, and faces west. he shall then rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to

aterial basis towards heaven, then removes the veil entirely, yet leaving it corded, crying with a loud voice "creature of talismans (or m. b, long hast thou dwelt in darkness. quit the night and seek the day" he then replaces it in the altar, holds the magical sword erect above it, the pommel immediately above the centre thereof, and says "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible" then say the mystic words, khabs am pekht, etc. r-saith the magician "as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" he then takes up the telesmata, or the m. b, stands to east of the altar, and faces west. then shall he rehearse a long conjuration to the powers and spirits irnmediately superior unto that o

cle or telesma suitable to the matter in hand, may be made use of, which is then treated as is directed for telesmata) j-the operator now recites an exorcism of a shroud of darkness to surround him and render him invisible, and, holding the wand by the black end, let him, turning round thrice completely, formulate a triple circle around him, saying "in the name of the lord of the universe, etc, i conjure thee, 0 shroud of darkness and of mystery, that thou encirclest me so that i may become invisible, so that seeing me, men see me not, neither understand, but that they may see the thing that <173> they see not, and comprehend not the thing that they behold! so mote it be" k-now move to the north, face east, and say "i have set my feet in the north, and have said 'i will shroud myself in my

to myself a shroud of darkness and of mystery, as a concealment and guard" u-now rehearse an invocation of all the divine names of binah, that thou mayest retain the shroud of darkness under thy own proper control and guidance. v-state clearly to the shroud what it is thy desire to perform therewith. w-having obtained the desired effect, and gone about invisible, it is required that thou shouldst conjure the powers of the light to ad against that shroud of darkness and mystery so as to disintegrate it, lest any force seek to use it as a medium for an obsession, etc. therefore rehearse a conjuration as aforesaid, and then open the <175> shroud and come forth out of the midst thereof, and then disintegrate that shroud, by the use of a conjuration to the forces of binah to disintegrate and sc

he vibratory formula, circulating the force thereafler. grant unto me the presence and power of thy archangel auriel who governeth the spirits of earth, that he may guide me in my quest for the hidden stone. trace the sigil and letters of phorlach in the air. then in the heart, and vibrate. direct thy angel phorlach to watch over my footsteps in this path of light. 0 thou mighty angel of earth, i conjure thee by the divine names that thou *for these, and the other enochian rituals, their translations, and directions for use, see volume 4. evocation 405 permeate my mind now in this temple, to aid me with thy power, that i may truly evoke to visible manifestation the angel axir of the lesser angle of earth of the northern quadrangle. trace the sigil and letters of kemb and vibrate. may the r

n spake and said. i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the angel of paphro-osoronnophris- and i <202> prepare the way to manifestation unto the light. prepare thou, therefore, to manifest thyself unto visible appearance. place sigil at foot of altar, and say: 0 thou mighty and powerful angel axir, i bind and conjure thee in the name of sandalphon who thus prepares the way for thee, that thou appear in visible form before me in the triangle without this circle of art. in the name of emor dial hedega, i command that thou shalt speedily come hither from thy darkened abodes in the land of ophir, to appear before me in a physical form. and i further command, by all the names divine, that thou teach me how

gel axir may be caused to manifest physically unto me in this temple, to the end that he may teach me the creative art, and how i may divinely fix the higher self within a purified body, and how i may find the hidden stone of the philosophers, that stone whereon is a new name written. 0 thou angel, axir, subservient in the lesser angle of earth, in the great northern quadrangle, i do invocate and conjure thee, being armed with divine power. by the name of ic zod heh chaland by the spirit <204> name of nanta, i conjure thee. by the name of cabalpt and arbiz the holy names of god, and by the name of nroam that great archangel who governeth thy lesser angle of the watch-tower situate in the north, and by taxir, the angel who is thy immediate superior, i do invoke thee, and by invocating, do c

re thee. and being armed with the power of adonai, i do strongly command thee by him who spake and it was done, and unto whom all creatures of the earth are obedient. and i, being made after the image of the elohim, and endued therefore with the power of the holy spirit, created also unto divine will, do evoke thee by the name of adonai ha-aretz (vibrate by the middle pillar and circumambulate. i conjure thee in the name of adonai melekh (vibrate by middle pillar, etc) the lord and king of the earth. and i conjure ye powerfully by the three holy archangels of the kingdom: metatron, sandalphon, and nephesch ha-messiach, and by those powerful souls of fire, the aschim. and i command thy manifestation in the name and power of auriel the great archangel of earth. by these names do i evoke and

e, the aschim. and i command thy manifestation in the name and power of auriel the great archangel of earth. by these names do i evoke and conjure thee that thou dost forthwith leave thine abodes in the kingdom of earth and appear unto me here, visibly and in material form before me in the magical triangle without this circle, in fair shape and true. and by all these divine names do i command and conjure thee to manifest thyself. wherefore come now, thou angel axir. come! manifest thyself in visible and material form before me, and without delay, from wherever thou mayest be, and make true and faithful answer unto those things i shall have cause to demand of thee. come thou peaceably, visibly, and affably, and 408 the golden dawn: volume iii book six without delay, manifesting that which i

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

plains, in his steganography, the secret of conjurations and evocations after a very natural and philosophical manner, though possibly, for that very reason, too simply and too easily. he tells us that to evoke a spirit is to enter into the dominant thought of that spirit, and if we raise ourselves morally higher along the same line, we shall draw the spirit away with us, and it will serve us. to conjure is to oppose the resistance of a current and a chain to an isolated spirit-cum-jurare, to swear together, that is, to make a common act of faith. the greater the strength and enthusiasm of this faith, the more efficacious is the conjuration. this is why new-born christianity silenced the oracles; it alone possessed inspiration, it only force. later on, when st. peter grew old, that is, whe

t. peter grew old, that is, when the world believed that it had a legal case against the papacy, the spirit of prophecy came to replace the oracles. savonarola, joachim of flores, john huss and so many others influenced by turns the minds of men and interpreted, by lamentations and menaces, the secret anxieties and protestations of all hearts. we may act individually when evoking a spirit, but to conjure we must speak in the name of a circle or an association: this is the significance of the hieroglyphical circle inscribed about the magus who is operating, and out of which he must not pass unless he wishes at the same moment to be stripped of all his power. let us deal at this point with the vital and palmary question, whether the real evocation and real conjuration of spirits are things p

ROBERT KIRK WALKER BETWEEN WORLDS

r a negative reaction. this entity sounds more like the elemental or familiar spirit well known in witchcraft and magical arts, and not a fairy entity. the ritual of the straw commentary 106 crosses is found in many forms worldwide where christianity merges with a native religion or magical cult: it may have a pre-christian origin in the very primal magical arts that use simple natural objects to conjure spirits out of the earth. kirk suddenly leaves this seeress or witch, and proceeds to further examples more in keeping with his general thesis. http//www.dreampower.com/kirk_wbw/pg_102.htm (4 of 10 [10/9/2001 12:36:30 am] robert kirk- walker between worlds(pages 102-111) page 36. a woman [was] taken out of her child bed, and. a lingering image of herself substituted. decayed, died, and was

RUBY TABLET OF SET

, 1997 ce subject: symbolism reading list: 2l, 2v each and every topic of this session (and all sessions in the workshop) should be measured by the questions of a) can it be applied? b) is it useful? c) does it work? what is symbolism? one answer suggested by workshop participants is that symbolism is a language of the unconscious. it is a dynamic language in which one image, a single symbol, can conjure up archetypical impressions, complex or complete concepts and/or meanings, rather than being a structured language in which many words and/or several sentences are needed to put together an equivalent concept or meaning. another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning. each symbol or set of symbols ca

ates have passed special ritual crime laws. i strongly disagree with such an approach. it makes no difference what spiritual belief system was used to enhance and facilitate or rationalize and justify criminal behavior. it serves no purpose to "prove" someone is a satanist. as a matter of fact, if it is alleged that the subject committed certain criminal acts under the influence of or in order to conjure up supernatural spirits or forces, this may very well be the basis for an insanity or diminished capacity defense, or may damage the intent aspect of a sexually motivated crime. the defense may very well be more interested in all the "evidence of satanic activity" some of the satanic crime "experts" who train law enforcement wind up working or testifying for the defense in these cases. it

ey renegades to the rules of established custom and belief. there is a reason for the renegade status in the case of both men- each envisioned a plan which seemed the best practical hope mankind could have for forming his future: has either idea been successful? it is too soon to make the definitive analysis, but crowley's has seemed to work for setians. gandhi's ideals remain alive and his words conjure the image of a giant among his fellows. like those of jesus, however, they are often at odds with the reality which is practiced in the real world "man's relation to the world should not be taken as extrinsic or accidental" wrote philosopher maurice merleau-ponty in 1962 ce "but as essential to his being" the quote is analogous to the words of satan archdaimon in the diabolicon "what, man

on, for the text of another is an affront to the self. speak rather to me as a friend, gently and without fear, and i shall hear as a friend. do not bend your knee nor drop your eye, for such things were not done in my house at pamat-et. but speak to me at night, for the sky then becomes an entrance and not a barrier. and those who call me the prince of darkness do me no dishonor. the setian need conjure neither curse nor kindness from me, for by the magic of my great pentagram i shall see with his eyes. and then the strength that is mine shall be the strength of the setian, and against the will of set no creature of the universe may stand. and i think not of those who think not of me. the years of the aeon of harwer were confused, and i do not wish to think of them save as curiosities. bu

ntrolled by the position of the sun relative to the earth. there are resultant changes in gravitational pull, weather, the earth's magnetic field, radiation levels, and both plant and animal physiology. the impact of this cycle on the brain is as yet undetermined.58 it may be noted that the sky, seemingly opaque by day, becomes transparent at night. alpha draconis is then visible. the setian need conjure neither curse nor kindness from me, for by the magic of my great pentagram i shall see with his eyes. and then the strength that is mine shall be the strength of the setian, and against the will of set no creature of the universe may stand. and i think not of those who think not of me. the pentagram is here described as a geometric "gate" linking the mind of the black magician with that of

he earth and under the earth, on dry land and in the water, of whirling air and of rushing fire; and every spell and scourge may be obedient unto me. i am, myself of essence, unto myself a being, through the fulfillment of my will and the will of set. hail set, might of hell unleashed, i seek to find and reach my destiny, which is xem! oh mighty, great gods and goddesses of the infernal pit, i do conjure you, i command, demand these things i request shall come to pass. oh! hear your names! loki -teutonic devil t'an-mo -devil of covetousness, desire hecate -goddess of the underworld and witchcraft mormo -consort of hecate emma-o -ruler of hell melek-taus -devil asmodeus -devil of sensuality and luxury bast -goddess of pleasure mammon -god of wealth and profit saitan# balaam -devil of avaric

ich represents all possible experience, and realize you are none of it. then place your finger at the black heart of the star, to acknowledge the mystery which is what you truly are. in this way you put on your true personality each morning, in the same way you put on your clothing. in view of this, consider on page 24 of the book of coming forth by night; analysis and commentary "the setian need conjure neither curse nor kindness from me, for by the magic of my great pentagram i shall see with his eyes. and then the strength that is mine shall be the strength of the setian, and against the will of set no creature of the universe may stand" and in the commentary concerning this "the pentagram is here described as a geometric "gate" linking the mind of the black magician with that of set up

and fear. now inside the circle of protection, averne lit the candle and the incense. reaching over to switch off the small lamp, she hesitated momentarily. one final glance of the room as it was. she turned out the light and closed her eyes. her imagination spoke to her of the magical current that ebbed and flowed in the atmosphere. how badly she had wanted this time to come, in which she would conjure up the devil. and as she dwelled on that thought, doubts made their way to her conscious self. she began to feel that she could not justify this daring operation of magic. she searched her soul, yet she could not come up with any important questions to ask of the dark lord. the intensity of her fears magnified and took on shape. she now doubted if simply a circle containing symbols was eno

be a reading, music appealing to the emotions intended, or silence. with each observance, this step will vary. the priest(ess) then speaks the following words from the book of coming forth by night: set tells us "speak. to me as a friend, gently and without fear, and i shall hear as a friend. do not bend your knee nor drop your eye, for such were not done at my house at pamat-et. the setian need conjure neither curse nor kindness from me, for by the magic of my great pentagram i shall see with his eyes. and then the strength that is mine shall be the strength of the setian, and against the will of set no creature of the universe may stand. and i think not of those who think not of me" here the objective of the rite may be acted out in any manner which will best accomplish it. this will va

SALMANRUSHDIE THESATANICVERSES

son for whom you'd cross the world, for whom you'd leave everything, walk out and take a plane. she climbed everest, man. twenty-nine thousand and two feet, or maybe twenty-nine one four one. straight to the top. you think i can't get on a jumbo-jet for a woman like that" the harder gibreel farishta tried to explain his obsession with the mountain--climber alleluia cone, the more saladin tried to conjure up the memory of pamela, but she wouldn't come. at first it would be zeeny who visited him, her shade, and then after a time there was nobody at all. gibreel's passion began to drive chamcha wild with anger and frustration, but farishta didn't notice it, slapped him on the back _cheer up, spoono, won't be long now. o o o on the hundred and tenth day tavleen walked up to the little goateed

SATANGEL

theric archives. in gnostic scripture, metatron is identified as the demiurge, the prince of darkness who is the creator of the material universe. thus he is identified as satan, or ha-satan, and as abraxas. the holiness or unholiness of the metatron is undecided, thrown backwards and forwards by the argumenets of theologians, priests, magicians and rabbi. as such it is a most paradoxical name to conjure with. shekinah according to the zohar the creation of the world was the work of the shekinah, who is the female aspect of the metatron. the shekinah was exiled after the fall of adam and eve, and according to rabbinical lore the entire purpose of the torah is to lead the shekinah back to god and unite her with him. micha-el originally a chaldean deity, the name micha-el translates as who i

deliberate awakening within the current of witchcraft. this myth itself is reflected in the earlier babylonian tale where humankind are created from the blood of kingu, first of her brood leader of the dragon tiamat s army of chaos. through us, they walk upon the earth. according to the book of enoch, their identities are as follows; agni-el: who taught of enchantments of roots and the secrets of conjure. anma-el: made a sexual pact with a mortal woman to reveal the secret names of god. araqui-el/saraqa-el: taught the signs and secrets of the earth (geography and/or geomancy. araziel/arazyael: god is my noon. asael: made by god. asbeel: god s deserter. it is he who sowed the first seeds of dissention and lead the others astray. azael/azazel: possibly from the babylonian arsiel, who was the

acrifice animals, of whatsoever kind they be, should select those which are virgin, as being more agreeable unto the spirits, and rendering them more obedient. when blood is to be sacrificed it should be drawn also from virgin quadrupeds or birds, but before offering the oblations say- camiach, eomiahe, emial, macbal, emoh, zazean, maiphiat, zacrath, tendac, vulamiahi; by these most holy names, i conjure thee [whatever animal it may be] that thou assist me in this operation, by god the true, god the holy, god who hath created thee, and by adam, who hath imposed thy true name upon thee and upon all other animated beings. after this, take the needle or other convenient instrument of art, and pierce the creature in the vein which is on the right side; and collect the blood in a small vessel o

e, thou should summon the spirits by their proper names, or at least those chief among them saying- in whatsoever place ye may be, ye spirits, who are invited to this feast, come ye and be ready to receive our offerings, presents, and sacrifices, and ye shall have hereafter yet more agreeable oblations. perfume the viands with sweet incense and sprinkle them with exorcised water; then commence to conjure the spirits until they shall come. this is the manner of making sacrifices in all arts and operations wherein it is necessary, and acting thus, the spirits will be prompt to serve thee (the key of solomon. the method of honorius after the consecration of the emblems, the magician shall recite the following prayers, kneeling. prayer my sovereign saviour jesus christ, son of the living god

th, adonai-amioram, come, come, adonai, king of kings, commands thee. now if he delays his appearance, write his name on parchment; put it in a black box, with brimstone and other stinking perfumes: bind the box with iron wire, hang it on the point of your blade, hold it over the fire of charcoal, which shall be placed towards that quarter whence the spirit will come, and say first to the fire: i conjure thee, o fire, by him who made thee, to torment, burn, and consume this spirit [n] everlastingly. to the spirit: because thou art disobedient, and obeyest not these, my commands, nor the precepts of the lord, thy god, now i, who am the servant of the most high, and imperial lord, god of hosts, jehovah, having his celestial power, and permission, for this, thine averseness, and contempt, wil

quench the fire, and make sweet perfumes. shew him the pentacle on your vestment and then say; behold thy confusion, if thou be disobedient to man or beast. the magician then puts the necessary questions and demands to the spirit (sloane ms. british museum) license to depart depart, i say, and be thou ready and willing to come whensoever exorcised, and conjured by the rites of black magic. i now conjure thee to withdraw, peaceably and quietly, and may the peace of god continue for ever between thee and me. amen (sloane ms. british museum) prayer to dismiss a spirit o omnipotent god, who has created all things for thy service and the convenience of men, we return thee most humble thanks for the benefits which, in thy great bounty, thou hast allowed us to experience this night, of thine ine

in the breath. draw up the arms like two snakes, pointing fingers forward, hands level with the third eye. hold for a second. lunge forward suddenly, shouting; procul! o procul! este pofani! bahlasti! ompheda! in the name of the great and terrible one i declare that i have banished these shells to their habitations! finally, the gesture of silence, standing erect with fingers on lips. exorcism i conjure you, o devil, by the father and the son and the holy spirit, and by the patriarchs and prophets, apostles, evangelists, martyrs, confessors, virgins, and all the holy men and holy women of god. and by our lord jesus christ i conjure, that you should recede from this servant of god [n, i conjure you, o devil, by the passion of our lord jesus christ, which he endured for the human race, that

d the holy spirit, and by the patriarchs and prophets, apostles, evangelists, martyrs, confessors, virgins, and all the holy men and holy women of god. and by our lord jesus christ i conjure, that you should recede from this servant of god [n, i conjure you, o devil, by the passion of our lord jesus christ, which he endured for the human race, that you should recede from this servant of god,[n. i conjure you, o devil, by the holy cross on which our lord died for the servant of god,[n, that you should not be able to conceal yourself in his body, nor in his members, nor in his head. i conjure you, devil, by the nails of our lord jesus christ, by which his hands and feet were affixed to the cross, that you should withdraw from this servant of god [n, that you should not be able to conceal you

cross on which our lord died for the servant of god,[n, that you should not be able to conceal yourself in his body, nor in his members, nor in his head. i conjure you, devil, by the nails of our lord jesus christ, by which his hands and feet were affixed to the cross, that you should withdraw from this servant of god [n, that you should not be able to conceal yourself in his mouth or his head. i conjure you, devil, by the lance that longinus held, by which he pierced the side of our lord jesus christ, and blood and water flowed out, that you not be able to conceal yourself in his throat or on his tongue or under his tongue, or in his other memebers. i conjure you, devil, by the death and burial of christ, from which he rose from the dead on the third day, that you not be able to conceal y

ginus held, by which he pierced the side of our lord jesus christ, and blood and water flowed out, that you not be able to conceal yourself in his throat or on his tongue or under his tongue, or in his other memebers. i conjure you, devil, by the death and burial of christ, from which he rose from the dead on the third day, that you not be able to conceal yourself in his bowels or inward parts. i conjure you, devil, by the resurrection of our lord jesus christ, in which he appeared to his disciples saying, it is i, do not be afaraid, and he commanded them, saying, go into all the world and preach the gospel to every creature; he who believes and is baptised shall be saved, but he who does not believe shall be condemned; by the aforesaid words i conjure and admonish you that you should rece

ction of our lord jesus christ, in which he appeared to his disciples saying, it is i, do not be afaraid, and he commanded them, saying, go into all the world and preach the gospel to every creature; he who believes and is baptised shall be saved, but he who does not believe shall be condemned; by the aforesaid words i conjure and admonish you that you should recede from this servant of god [n. i conjure you, devil, by the holy spirit, the paraclete most high, whom our lord jesus entrusted to his disciples in fiery tongues, that you should recede from this servant of god [n, and not returns any more, nor make any spirit return to him, and as god separated heaven from earth, truth from falsehood, good from evil, sweet from bitter, so may you be separated from this servant of god and not be

SATANIC BIBLE

nd became a "scapegoat. this is the origin of the goat which is still used in lodge ceremonies today as it was also used in egypt, where once a year it was sacrificed to a god. the devils of mankind are many, and their origins diversified. the performance of satanic ritual does not embrace the calling forth of demons; this practice is followed only by those who are in fear of the very forces they conjure. supposedly, demons are malevolent spirits with attributes conductive to the deterioration of the people or events that they touch upon. the greek word demon meant a guardian spirit or source of inspiration, and to be sure, later theologians invented legion upon legion of these harbingers of inspiration- all wicked. an indication of the cowardice of "magicians" of the right-hand path is th

SATANICON

rist: in the name of belial i invoke you spirit of antichrist come forth! for i am the first, and many will follow! in the spirit of the beast, come forth for i am the same, and the faithful are fearful! in recognition of the number, come forth for the conquest has begun! 2 the celebrant stoops to light each candle of the pentagonia. after lighting the first, he evokes: from the angle of satan, i conjure the fires of evil! after lighting the second, he evokes: from the angle of belial, i conjure the lands of evil! after lighting the third, he evokes: from the angle of leviathan, i conjure the seas of evil! after lighting the fourth, he evokes: from the angle of beelzebub, i conjure the skies of evil! after lighting the fifth, he evokes: from the angle of lucifer, i conjure the race of evil

: from the angle of belial, i conjure the lands of evil! after lighting the third, he evokes: from the angle of leviathan, i conjure the seas of evil! after lighting the fourth, he evokes: from the angle of beelzebub, i conjure the skies 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 yo

SETH IN THE MAGICKAL TEXTS

i, where two iao-pictures are identified as representations of seth- typhon.16 the question for us, however, is whether the coptic magical text cited above witnesses to a welding of seth-typhon and christ. iao, a greek form of the name of the biblical god, yahweh (above, arbathiao, is associated and even equated with many deities in the magical texts. the conjuration in pgm iv.3019-3024 begins "i conjure you by the god of the hebrews, jesus, iaba iae c" just before the conjuration, we are informed that the phylactery should include, inter alia, the names, iaeo, iao, iaeo. it is clear that jesus is here identified with the jewish god, whose proper name is rendered by various greek forms.17 from the coptic gnostic texts, we also know that seth, adam's son, and christ could be identified.18 t

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

her, conversing earnestly. years long and many have flown away since they met last, at least, bodily, and face to face. but if they are sages, thought can meet thought, and spirit spirit, though oceans divide the forms. death itself divides not the wise. thou meetest plato when thine eyes moisten over the phaedo. may homer live with all men forever! they converse; they confess to each other; they conjure up the past, and repeople it; but note how differently do such remembrances affect the two. on zanoni's face, despite its habitual calm, the emotions change and go. he has acted in the past he surveys; but not a trace of the humanity that participates in joy and sorrow can be detected on the passionless visage of his companion; the past, to him, as is now the present, has been but as natur

that, while that was the day for polished scepticism and affected wisdom, it was the day also for the most egregious credulity and the most mystical superstitions, the day in which magnetism and magic found converts amongst the disciples of diderot; when prophecies were current in every mouth; when the salon of a philosophical deist was converted into an heraclea, in which necromancy professed to conjure up the shadows of the dead; when the crosier and the book were ridiculed, and mesmer and cagliostro were believed. in that heliacal rising, heralding the new sun before which all vapours were to vanish, stalked from their graves in the feudal ages all the phantoms that had flitted before the eyes of paracelsus and agrippa. dazzled by the dawn of the revolution, glyndon was yet more attract

s been, seize upon new and airy combinations of a beauty that is to be? see you not that the grander art, whether of poet or of painter, ever seeking for the true, abhors the real; that you must seize nature as her master, not lackey her as her slave "you demand mastery over the past, a conception of the future. has not the art that is truly noble for its domain the future and the past? you would conjure the invisible beings to your charm; and what is painting but the fixing into substance the invisible? are you discontented with this world? this world was never meant for genius! to exist, it must create another. what magician can do more; nay, what science can do as much? there are two avenues from the little passions and the drear calamities of earth; both lead to heaven and away from he

rapidly, by the side of a masked and motionless figure. the carriage stopped at the portals of a gloomy mansion. the gates opened noiselessly; a broad flight of steps, brilliantly illumined, was before her. she was in the palace of the prince di. chapter 3.xiv. ma lasciamo, per dio, signore, ormai di parlar d' ira, e di cantar di morte "orlando furioso" canto xvii. xvii (but leave me, i solemnly conjure thee, signor, to speak of wrath, and to sing of death) the young actress was led to, and left alone in a chamber adorned with all the luxurious and half-eastern taste that at one time characterised the palaces of the great seigneurs of italy. her first thought was for zanoni. was he yet living? had he escaped unscathed the blades of the foe, her new treasure, the new light of her life, her

an ourselves. yes, even amidst this gory butcherdom, god, the ever-living, vindicates to man the sanctity of his servant, death. again i have seen thee in spirit; i have seen and blessed thee, my sweet child! dost thou not know me also in thy dreams? dost thou not feel the beating of my heart through the veil of thy rosy slumbers? dost thou not hear the wings of the brighter beings that i yet can conjure around thee, to watch, to nourish, and to save? and when the spell fades at thy waking, when thine eyes open to the day, will they not look round for me, and ask thy mother, with their mute eloquence "why she has robbed thee of a father" woman, dost thou not repent thee? flying from imaginary fears, hast thou not come to the very lair of terror, where danger sits visible and incarnate? oh

hing humility of woman. and he heard her voice, though it scarcely left her lips: the low voice that the heart speaks, loud enough for god to hear "and if never more to see him, o father! canst thou not make the love that will not die, minister, even beyond the grave, to his earthly fate? canst thou not yet permit it, as a living spirit, to hover over him, a spirit fairer than all his science can conjure? oh, whatever lot be ordained to either, grant even though a thousand ages may roll between us grant, when at last purified and regenerate, and fitted for the transport of such reunion grant that we may meet once more! and for his child, it kneels to thee from the dungeon floor! to-morrow, and whose breast shall cradle it; whose hand shall feed; whose lips shall pray for its weal below and

SYMBOLISM

an yardstick of "application" to this discussion. each and every topic of this session (and all sessions in the workshop) should be measured by the questions of a) can it be applied? b) is it useful? c) does it work? what is symbolism? one answer suggested by workshop participants is that symbolism is a language of the unconscious. it is a dynamic language in which one image, a single symbol, can conjure up archetypical impressions, complex or complete concepts and/or meanings, rather than being a structured language in which many words and/or several sentences are needed to put together an equivalent concept or meaning. another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning. 1561 each symbol or set of symbo

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

gins. cense the area with incense. many people use sage. sage should not be used if anyone who will be at the ritual is pregnant. frankincense, can also be used, or you can sprinkle the area with a mixture of blessed salt-water. casting the circle, is done by tracing a circle in the air, above the ground with the athame (or wand, while walking deosil (clockwise) around the area. as you do, say, i conjure thee, o-circle of power, become a boundary between the world, and the sacred space within (in an outdoor circle, some might even use a sword to cut an actual circle into the ground) one of the problems of being in the navy, is that in the course of time, references, and source material get lost. the following is my version of a ritual that i first read, sometime before 1996, in circle netw

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

e me my holy lord satan from the treacherous and the violent. the ceremonial procession and opening prayer completed, the priestess next delivered the ceremonial kiss to the hindquarters of the image. the only real steadfast rule of the sabbat was that there must be an equal number of both sexes. each participant must have a mate. under torture, many witches told their confessors that satan would conjure up demons to take the place of either sex if human company should run short. each initiate and each member in attendance was required to bring food and drink for the banquet. in the state of poverty and deprivation in which so many peasants lived, it is easy to see why they looked forward to these smorgasbords during the sabbats. wine, beer, and cider were all known by the twelfth century

THE KEY TO THE MYSTERIES

ften appeared to me, belongs to the most elevated hierarchy; for he was good-looking, well dressed, and always gave me favourable answers. but i have lost a page of my "grimoire" the first, the most important, that which bore the autograph of the spirit; and, since then, he no longer appears when i call him "i am a lost man. i am naked as job, i have no longer either force or courage. o master, i conjure you, you who need only say one word, make one sign, and the spirits will obey, take pity upon me, and restore to me what i have lost "give me your grimoire" said eliphas "what name used you to give to the spirit who appeared to you "i called him adonai "and in what language was his signature "i do not know, but i suppose it was in hebrew "there" said the professor of transcendental magic

in fact, the vicious that afflict rather than console. they have a prodigious tact for finding and choosing the most desperate banalities. are you weeping for a broken affection? how simple you are! they were playing with you, they did not love you. you admit sorrowfully that your child limps; in friendly fashion, they bid you remark that he is a hunchback. if he coughs and that alarms you, they conjure you tenderly to take great care of him, perhaps he is consumptive. has you wife been ill for a long time? cheer up, she will die of it! hope and work is the message of heaven to us by the voice of all good souls. despair and die, hell cries to us in every word and movement, even in all the friendly acts and caresses of imperfect or degraded beings. whatever the reputation of any one may be

THE MARTINIST OPERATIVE GENERAL RITUAL

ient, and says: o venerated masters who have passed through the portals and have accomplished the ultimate voyage, i appeal to you 1 let us become united at this moment and in this place, become united with our brothers dispersed all over this vast world, become united in hearts and spirit. amen. operator now lights the ordinary candle (which he will use to light the central luminary) and says: i conjure thee uriel invoking thee by the word, by all that is in thy power and in mine: may thy spiritual fire embrace the matter which i consecrate to the eternal in the bosom of these circles. may the elementary fire residing there unite with thine to contribute to the spiritual light of men of desire- my brothers, and may they thus become animated by thy fire of life. by ieshouah, our lord, amen

to me and to all those for whom i am going to supplicate thee, for all my brothers in the order, for my parents, for my friends, for my enemies, for the living as well as for the dead and also for all thy creatures. hear, o lord of mercy, my prayer. grant me, o my god, the ability to pray to thee efficiently. i submit myself here to thy holy care. take pity of me and may thy will be done. amen. i conjure you, my patrons, spirits freed from the chains of matter and who are enjoying the fruits of your virtues and whose names i have the good fortune to bear, i conjure you by the same name which you have been invoking yourselves with such fervour, confidence and success. i conjure you to contribute towards my eternal salvation, by your holy intercession, by your protection nigh the father of m

tion nigh the father of mercy, nigh the son redeemer, nigh the holy ghost preserver. secure for me and for my brothers the grace of the divinity, its favours and clemency with which you have been rewarded for the combats you fought when still in this sojourn- in which i still remain. do so that through your salutary assistance i shall live and die like you, in peace, joy, and holiness. 20 amen. i conjure thee my guardian, thou pure spirit commissioned by the eternal to look after me for the reconciliation of my spiritual being. i conjure thee by the name of god of mercy to come to the aid of my soul always whenever it will be in danger of yielding to the evil, whenever it calls thee by its sighs, desires and its meditations, whenever it becomes hungry and thirsty for counsel, learning or u

THE NECRONOMICON SIMON VERSION

number, and he is our father, of all who would tread these forgotten paths, and wander into lands unknown, among the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at

e will inhabit such at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different from that of the gods, and it is said that he was with kingu and his hordes at the time of the war between the worlds, but was dissatisfied and did cleave unto the armies of lord marduk. wherefore it is wise to conjure it in the names of the three great watchers who existed before the confrontation from whose borne the watcher and his race ultimately derive, and those three are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and f

ound as before, in the northeast section, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation in a clear voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, whom no man hath seen at any time, whom no geometer measureth, whom no wizard hath ever called call thee here now! rise

not rise. and this is the conjuration of the dead god: may nammtar open my eyes that i may see. may nammtar open my ears that i may hear. may nammtar open my nose that i may sense his approach. may nammtar open my mouth that my voice will be heard to the far reaches of the earth. may nammtar strengthen my right hand that i shall be strong, to keep the dead. under my power, under my very power. i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the words of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the eart

ss! i summon thee, creature of hatred, by the words of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! i summon thine eyes to behold the brightness of my wand, which is full of the fire of life! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! by the four square pillars of earth that support the sky, may they stand fast against them that desire to harm me! i ev

the four square pillars of earth that support the sky, may they stand fast against them that desire to harm me! i evoke thee from thy resting-place in the bowels of the earth! i summon thee and thine ears to hear the word that is never spoken, except by thy father, the eldest of all who know age the word that binds and commands is my word! ia! ia! ia! nngi banna barra ia! iarrugishgarragnarab! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon thee, and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of th

THE SIGIL OF ADVERSARY

seba into a form of organization. the first sigil of set-an, being of kolchoi tontonon, a name considered secret of set. by the first shall the ladder of darkness led up towards the light. this sigil represents the continuation of life in a cycle of rebirth and manifestation, the mind strengthened and free. invocation of set-an the adversary (at noon or midnight) before working with the sigils- i conjure thee, bringer of storms and chaos! i summon thee, isolator and winter bringer! lord of deserts and barren places of devils mighty typhon arise to encircle me i speak the words of seth which manifest my possibilities! i shall become! abraoth, athorebalo, kolchoi tontonon, beteshu, sekhem-hra, becobe star in the west a critical essay upon the works of aleister crowley by j.f.c. fuller this e

THE WITCH CULT OF ZOS VEL THANATOS

diately he sensed an inner response. he then felt a tremendous upsurge of energy sweep through his body. for a moment he felt like a sapling bent by the onslaught of a mighty wind. with a great effort of will, he steadied himself and directed the force to its proper object. a great calm descended, and he found himself able to carry the load easily. on another occasion, two people pressed spare to conjure up an atavistic spirit in visible form. he warned them of the dangers involved, explaining what these creatures exist within the mind at levels not normally in communion with the conscious mind; that it was foolish to evoke them because they embodied the atavistic urges and desires of those who would behold them. but the couple insisted. spare again used the symbolic picture method. he clo

my book of the witch moon: create your gods with care, for they will reform you in their own image. carroll himself, while not distinctly left hand path or luciferian, is an adept of quite colorful work. the staunch and focused liber null (weiser) addresses the nature of evocation as: the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. these beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits and so on. carroll broke down the facets and avenues of various cultures integrated within occultism and delivered a concise definition-such is a must for any student. musick

THE SECRET RITUALS OF THE OTO

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

TYSON DONALD NEW MILLENNIUM MAGIC

he right hand. the words of the evocation should be original and composed by the magus. they must be memorized and recited from memory-it is not enough to read them from the page. here is an evocation from the key of solomon, which is generally known as the greater key to distinguish it from the lemegeton or lesser key of solomon. it is intended to serve only as a general guide: 0 ye spirit, ye i conjure by the power, wisdom, and virtue of the spirit of god, by the uncreate divine knowledge, by the vast mercy of god, by the strength of god, by the greatness of god, by the unity of god; and by the holy name of god eheieh, which is the root, trunk, source, and origin of all the other divine names, whence they all draw their life and their virtue. i conjure ye by the indivisible name yod, whi

vine knowledge, by the vast mercy of god, by the strength of god, by the greatness of god, by the unity of god; and by the holy name of god eheieh, which is the root, trunk, source, and origin of all the other divine names, whence they all draw their life and their virtue. i conjure ye by the indivisible name yod, which marketh and expres- seth the simplicity and the unity of the nature divine. i conjure ye by the name ihvh("elohim, which expresseth and signifieth the grandeur of so lofty a majesty. i conjure ye by the name of god el strong and wonderful, which denoteth the mercy and goodness of his majesty divine. i conjure ye by the most powerful name of elohim gibor, which showeth forth the strength of god, of a god all powerful, who pun- isheth the crimes of the wicked, who seeketh out

h the grandeur of so lofty a majesty. i conjure ye by the name of god el strong and wonderful, which denoteth the mercy and goodness of his majesty divine. i conjure ye by the most powerful name of elohim gibor, which showeth forth the strength of god, of a god all powerful, who pun- isheth the crimes of the wicked, who seeketh out and chastiseth the inequities of the fathers upon the children. i conjure ye by the most holy name of eloah va-daath, which signifieth vanquisher of god. i conjure ye by the most potent name of adonai tzabaoth, which is the god of armies, ruling in the heavens. i conjure ye by the most potent name of elohim tzabaoth, which expresseth piety, mercy, splendor, and knowledge of god. i conjure ye by the most potent name of shaddai, which signifi- eth doing good unto

ye by the most holy name of eloah va-daath, which signifieth vanquisher of god. i conjure ye by the most potent name of adonai tzabaoth, which is the god of armies, ruling in the heavens. i conjure ye by the most potent name of elohim tzabaoth, which expresseth piety, mercy, splendor, and knowledge of god. i conjure ye by the most potent name of shaddai, which signifi- eth doing good unto all; i conjure ye by the most holy name el chai, which is that of the living god. lastly, i conjure ye, ye rebellious spirit, by the most holy name of god adonai melekh, which joshua invoked, and stayed the course of the sun through the virtue of metatron, its principal image; and by the troops of angels who cease not to cry day and night-holy, holy, holy, lord god of hosts, heaven and earth are full of

ot to dabble in matters he or she does not understand. naturally, like the sorcerer's apprentice, the novice dabbles away eagerly at the first opportunity but is usually disappointed with the results. the beginner has yet to comprehend that the only power of magic lies within his or her own self. spirits take on form and identity only through the magus. no sigil, however intelligently drawn, will conjure up a spirit by itself, any more than an unaided hammer will drive a nail. a sigil is a tool of the human mind, it has no will, no desire, no intention. it is a key that may unlock a particular door into the subcon- scious, but only if it is well made and the magus learns how to insert it. the observation should be made here that spirits cannot invoke or evoke themselves. these techniques b

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

sses of maturation and individuation effects their magical/philosophical progress and skills. lives of increased excellence and power are not accidents. uncle setnakt hopes you have a pleasant d huncle setnakt sez- understanding darkness don webb uncle setnakt would like to share with you a few exercises you can do with darkness. 1. close your eyes. inside this darkness, you can picture anything. conjure up the notion of an extraterrestrial invader. one entirely of your own making. the fact you can visualize this here-to-fore nonexistent object shows that your awareness is not bound to, nor constrained by, the natural order. the knowledge that your stand separate from the universe is the beginning of the left hand path. 2. look at the stars. find a grassy hill and look up at the stars on a

VOX SABBATUM

is the self-focused rite of the magician becoming as the adversary, the dragon-angel awakening of the isolate intellect. you are essentially becoming as the prince of darkness through the highest rites of theurgy and magick. invoke with your entire essence, with every fiber of your being. the chthonic conjuration that which raises the self towards the aethyric realms as i rise above the earth, i conjure the circle of ageless being, leviathan to be as my chariot. encircle my spirit o crooked dragon, bring forth my bride within me, whom i call onorthochrasaei, named lilith az, to ride the beast of my self! i summon phloxopha, dev of heat and the scorching desert, from the south! i summon erimacho, the dev of dryness from the east! i summon oroorrothos, dev of the cold north of arezura vox s

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

the verb and the woman officiates upon the altar of the blessed goddess mother of the world. now brethren, know that the venerable priestess of your divine mother kundalini is your spouse. brothers and sisters, pray and meditate a great deal to your divine mother kundalini as follows: invocation oh isis! mother of the cosmos, root of love, trunk, bud, leaf, flower and seed of all that exists; we conjure thee, naturalizing force. we call upon the queen of space and of the night, and kissing her loving eyes, drinking the dew from her lips, breathing the sweet aroma of her body, we exclaim: oh thou, nut! eternal seity of heaven, who art the primordial soul, who art what was and what shall be, whose veil no mortal has lifted, when thou art beneath the irradiating stars of the nocturnal and pr

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

enowning (der streit und die bergung der wahrheit des ereignisses. strife and sheltering, words juxtaposed by way of opposition,214 convey coming-together in pulling-apart, drawing a boundary in the giving/withholding of the fourfold (geviert, the rebuff of strife that enframes the sheltering of embrace.215 the originary swerve on the path, the essential sway of truth, is described in words that conjure images of enrapture (entr cken) and enchantment (ber ckung, the fate/decree of there to which dasein must submit. in the inceptual opening-closure, ever about to transpire, time-space is experienced as the site for the moment (augenblicksst tte, a locution that is not meant to convey the dependence of time on space, but rather the conjunction of temporality and spatiality in their separate

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

prentice oneself to a master magician, or mage, and to spend many years studying and, later, practicing. throughout the middle ages there were many high dignitaries of the church who engaged in the practice of high magick. they were the ones with both the wealth and the learning. high magick is the transformation of the self to the higher self. some aspects of it also consist of rites designed to conjure spirits, or entities, capable of doing one's bidding. motive is the driving force of these magicks and is critical for success. in recent years there has been a change from the traditional thoughts regarding high magick. the average intelligence today is vastly superior to that of four or five centuries ago. minds attuned to computers are finding a fascination with the mechanics of high ma

'yhvh zebaoth, i (your name) most earnestly invoke and call upon your divine power, wisdom and goodness. i humbly and faithfully seek your favor and assistance to be in all my deeds, words and thoughts, and in the promoting, procuring, and mingling of your praise, honor and glory. through these, your twelve mystical names: oro, ibah, aozpi, mor, dial, hctga, oip, teaa, pdoce, mph, arsl, gaiol. i conjure and pray most zealously to your divine and omnipotent majesty that all your angelic spirits might be called from any and all parts of the universe, or at any ,time in my life, through the special domination and controlliv power of your holy names. let them come most quickly to me. let them appear visible, friendly, and peacefully to me. met them remain visible according to my will. let the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

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

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

into the institutional church. in missouri at the turn of the twentieth century, mary owen wrote of a sexton in an african methodist church whose authority extended to his role as a powerful conjurer. he and others in his circle of "voodoos" who were members of the church as well, saw no contradiction between the two the positions he held. sarcastically, owen commented "the old-fashioned negro c conjures in the name of his african devil on saturday, and goes to a christian church, sings, prays and exhorts, and after emeetin f invites the minister to a dinner black magic page 19 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 of stolen poultry on sunday" some black supernatural specialists appear to have been quite comfortable in their dual role

DION FORTUNE MYSTICAL QABALA

r too little. too little of the influence of a given sephirah leads to unbalance on the part of its opposite number. too much becomes a positively evil influence a poisonous overdose. 47. the virtue of binah is said to be silence, and its vice avarice. here again we see the saturn influence making itself felt. keats speaks of "grey-haired saturn, silent as a stone" and in these few words the poet conjures up a magical image of the primordial age and silence of the saturnian influence. saturn is indeed one of the old gods and is concerned with the mineral aspect of earth. he is throned upon the most ancient rocks where no plant grows. 48. it is this silence which has ever been held to be an especially desirable virtue in women. be that as it may, and no doubt her tongue is her most dangerou

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

. the first refers to those who claim to practice the art of change by the use of unknown (either natural or supernatural) forces. such practice is covered in this encyclopedia under the headings ceremonial magic and magic. the second connotation refers to stage illusionists. these represent those who have perfected acts presenting the same phenomena as those presented by mediums and psychics. it conjures up many different images in people, some that extend into the far reaches of one s imagination and experience. since the days of ancient egypt and the pharoahs, magicians have practiced the art of magic. from the prehistoric caves of europe and north america, to ancient greece and rome, to the middle ages, long before the days of vaudeville, and television, archaeological evidence and his

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

e beings, abduction investigator david m. jacobs has written. insectoids seldom participate directly in the physical examinations of humans, though they may engage in what jacobs calls staring pro c ed u res, wherein an alien puts its face close to an abductee s, telepathically probes the contents of the individual s mind, stimulates emotions (eve rything from fear to love to sexual a rousal) and conjures up hallucinatory images into it. though the grays have little to say to abductees, insectoids sometimes are commun i c a t i ve. in one of ja c o b s s cases, a woman rep o rted being told that it was the aliens intention to take over the earth with the insectoids in charge of this new world ord e r. see also: abductions by aliens; mu the mantis being; nordics further reading jacobs, davi

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

d off it) its chains, and mastering it. these changes can be wrought in matter, and, as it were, it can be taken in pieces; and all this dissolution of it may be effected without our getting as at the fire-blood of our subject. but fire disjoints, as it were, all the hinges of the house laps out the coherence of it sets ablaze the dense thing, matter makes the dark metals run like waters of light conjures the black devils out of the minerals, and, to our astonishment, shows them much libelled, blinding, angelwhite! by fire we can lay our hand upon the solids, part them, powder them, melt them, fine them, drive them out to more and more delicate and impalpable texture firing their invisible molecules, or imponderables, into cloud, into mist, into gas: out of touch, into hearing; out of hear

ing and the sharpening of the intellect, as seeking wings devil-pinions wherewith to sail into the region 82 the rosicrucians. only of its own laws, where, of course, it will not find god. then step in the mathematics, then the senses, then the reason, then the very perfection of matter-work, or this world s work, sets in engines of which the satanic powers shall realise the work. the evil spirit conjures, as even by holy command, the translucent sky. the archangelic, clear, childlike rendering-up in intuitive belief, intense in its own sun, is faith. lucifer fills the scope of belief with imitative, dazzling clouds, and built splendours. with these temptations it is sought to dissuade, sought to rival, sought to put out saints sight sought even to surpass in seeming a further and truer, b

MASTERING WITCHCRAFT

now devise a jingle, phrase, or word for yourself which you feel suitably represents the power of war and destruction in your mind. again, it can be a list of the names of war gods from a variety of pantheons such as "thunor, balor, ares, mars" or a name of the horned one himself such as "barabbas, barabbas" or the old witch curse "rentum tormentum("rend and torment them) or a word which you feel conjures up the full burning, terrifying presence of destruction such as "hiroshima! hiroshima! hiroshima" each number must now be written in, infused with the fiery intensity of a repetition of your charm, using your witchly imagination to whip up a series of suitably terrifying and aggressive thoughts in your mind. again, as always in operative witchcraft, it is only your personal imagination th

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

dearly climate around 160 degrees fahrenheit, compared with the even more scorching temperature athydrothermal vents. the new vents also have high ph levels- or low acidity- which some have pro-posed was also present when life began on the planet.finally, the site produces high levels of methane, which the most ancient forms of bacteria are thoughtto have feasted on billions of years ago.the area conjures up the origins of life, says richard lutz, an oceanographer at rutgers universitywho was among the first oceanographers to explore the first hydrothermal vent system ever discoveredin the late 1970s. there's a good case that this could have been the kind of environment where lifebegan.egyptian artifacts in the grand canyonthe phoenix gazette- april 5, 1909remarkable finds indicate ancient

SALMANRUSHDIE THESATANICVERSES

! we seek the eternity, the timelessness, of god. his still waters, not her flowing wines" burn the books and trust the book; shred the papers and hear the word, as it was revealed by the angel gibreel to the messenger mahound and explicated by your interpreter and imam "ameen" bilal said, concluding the night's proceedings. while, in his sanctum, the imam sends a message of his own: and summons, conjures up, the archangel, gibreel. o o o he sees himself in the dream: no angel to look at, just a man in his ordinary street clothes, henry diamond's posthumous handme-downs: gabardine and trilby over outsize trousers held up by braces, a fisherman's woollen pullover, billowy white shirt. this dream-gibreel, so like the waking one, stands quaking in the sanctum of the imam, whose eyes are white

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

r, triumphal arches, the banners belonging to different factions, all such as we know today. these important products of our culture seem tiny to the future world s way of thinking, and to a civilization that is an intellectual giant in comparison with ours. we need not dwell on the prophetic intention of this picture; but to an observer of the course of intellectual life who stands before it, it conjures up another idea. for may not our modern philosophies of life and the world seem equally small to the scrutiny of future thought? what an expiation it would then be for the superior tone adopted by certain of our contemporaries toward the childish conceptions that our predecessors held about humanity and the universe notions that we, with our new confession of faith based on the stupendous

THE NECRONOMICON SIMON VERSION

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

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

relative. is it not true that all which we call reality is but relative, for absolute truth is not to be found in the phenomenal world. thus your natural reason does not possess its true essence, but only the appearance of truth and light: and the more the essence of light inwardly fades, and the man confuses himself with this appearance, and gropes vainly after the dazzling phantasmal images he conjures *the cloud upon the sanctuary, p. 3. this appearance of truth is practically what the hindu would call hmaya, h in which all created beings live. there is a way which leads beyond it, and any man can discover it, if he be fit and willing, and this way leads to god. the absolute truth lying in the centre of mystery is like the sun, it blinds ordinary sight, and man sees only the shadow. th

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

order never (veritably) to end, and ended since all eternity, in order always to begin again, it is clear that that first nature was since all eternity and hence, equiprimordially, a movement circulating within itself, and that this is its true, living concept.282 avoiding the extremes of either collapsing the difference between time and eternity or setting them in diametric opposition, schelling conjures a temporal eternity that is at the same time an eternal temporality.283 the boundless freedom of the absolute being expresses itself in the perpetual alteration of the abyssal will within the circle of becoming, the inner life that incessantly gives birth to itself and again consumes itself. through that constant retreat to the beginning and the eternal recommencement, it makes itself int

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