Michael Wynn's Occult Reference Library
CONSECRATE,CONSECRATION,CONSECRATIONS,CONSECRATES

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fficers are there" hiereus "there are three: the kerux, stolistes and dadouchos and in addition, the sentinel. the sentinel, armed with a lethal weapon, guards the temple, keeps out intruders, and prepares the candidate" hierophant "dadouchos, your station and duties" dadouchos "my station is in the south to symbolize heat and dryness. my duties include the fires of the temple and incense, and to consecrate the hall and those present with fire" hierophant "stolistes, your station and duties" stolistes "my station is in the north to symbolize cold and moisture. my duties are to see that the robes, collars and insignia of the officers are ready at the opening, watching over the cup of lustral waters and to purify the hall and those present with water" hierophant "kerux, your station and duti

fy the temple and members with water" stolistes (circumambulates to the dais, faces east, sprinkles left, right, then center toward the dais, and makes a cross "i purify thee with water (faces west sprinkles left, right, then center and makes a cross "i purify thee with water (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant "dadouchos, i command you to consecrate the temple and members with fire" dadouchos (circumambulates to the dais, faces east, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (faces west, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant (sta

rred by the kerux. the stolistes and dadouchos stand behind the kerux in a triangular formation, with the sentinal at the rear of the candidates) kerux "child/children of earth, unpurified and unconsecrated thou cannot enter this sacred hall" stolistes (signing a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth i consecrate thee with fire" hierophant "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and seeks the light of hidden knowledge, and i believe that in this order, knowledge of that light may be obtained" hierophant_ henceforth you shall be known among us by the

reus in the west, he knocks. they pass on to the north, and as they pass east again, the hierophant gives another knock. the kerux bars the way in the south) kerux "unpurified and unconsecrated thou cannot enter the pathway of the west" stolistes (signs a cross upon the forehead of the candidate "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "child/children of earth, twice purified and twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless

ock as they pass by him. after this passing, the kerux halts in the north, and raises his wand) kerux (blocks the way in the north "child/children of earth, unpurified and unconsecrated, thou may not enter the pathway of the east" stolistes (marking a cross with water upon the forehead "child/children of earth, i purify with thee water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "thrice purified and thrice consecrated, thou mayest approach the gateway of the east (kerux leads the procession forward to the hierophant who stands threatening with the sceptre. the hegemon raises all hoodwinks) hierophant (blocking the way "thou cannot pass me, for i am the guardian of the east, unless thou can tell me my name" hegemon "light dawning in the d

ignorance of the existing password. i now place you between the two pillars of hermes and solomon in the symbolic gateway of hidden wisdom (hiereus leads the neophyte forward and then takes back the sword and banner as the hegemon hands them to him) hiereus (stands northeast of the black pillar "let the final consecration take place (moves back to his position (stolistes and dadouchos, purify and consecrate all members with fire and water) stolistes "i purify thee with water" dadouchos "i consecrate thee with fire" 35 hierophant "honored hegemon, i command you to remove the rope, the last remaining symbol of the path of darkness" hegemon "by command of the very honored hierophant, i remove the bonds of darkness. go forth now into the light" hierophant "let the mystical circumambulation tak

roperly guarded" kerux (having checked the hall "very honored hierophant, the hall is properly guarded" hierophant "honored hiereus, assure yourself that all are initiated members of the golden dawn" hiereus "fraters and sorors, give the grade sign of neophyte (done "very honored hierophant (salutes, all present has been so honored" hierophant "stolistes and dadouchos, i command you to purify and consecrate the hall and all members with water and fire" stolistes "i purify thee with water" dadouchos "i consecrate thee with fire" hierophant "let the mystical reverse circumambulation take place in the pathway of light (holds the banner of the east in his left hand and the sceptre in his right) 39 (kerux leads the way, beginning in the south. the hegemon goes to the north directing the neophyt

es of the tarot, as the sphinx is set over land of egypt. i invoke thee, be here now! thou whose mighty hand is imaged in the clouds of book t, the mystical and secret book of hidden wisdom. i invoke thee now! come now, great angel hru. transform these cards of the art from images into a true and accurate doorway unto higher worlds. that each one of these portals be true to the power it portrays. consecrate and purify this deck. under the divine authority of yhvh, sole wise and sole eternal one. i ask this in order to gain hidden knowledge, so that i may exalt my spiritual nature and partake fully in the secrets of divine light."at this point you will want to visualize the divine white brilliance not only descending on yourself, but descending on your tarot deck. i personally like to hold

0 0 INITIATION CEREMONY

d light. my duty is to rule and govern this hall in accordance with the laws of the order. the red color of my robe symbolizes light. my insignia are the sceptre and the banner of the east which signify power and light mercy and wisdom, and my office is that of expounder of the mysteries. frater stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i consecrate with water hiero: frater dadouchos i command you to purify the hall and the members by fire. dad (circumambulates, saying) i consecrate with fire. heg: goes to the north and faces east. hiero: rises with sceptre and banner. hiero: let the mystic circumambulation take place in the path of light kerux begins then hegemon, hiereus, other members and stolistes and dadouchos last. they pass

who will hereafter be known by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of earth, unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul is wandering in darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained. hiero (name of aspirant) i hold in my hand your signed pledge to keep se

erux leads with light and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the west. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water dad (censing candidate) child of earth, i consecrate thee with fire. heg: child of earth, twice consecrated, thou mayest approach the gate of the west they move to the west facing throne and halt. hiereus: rises, takes banner in left hand, menaces candidate with sword. heg: hegemon slips up the candidate's hoodwink. hiereus: thou canst not pass by me saith the guardian of the west unless thou canst tell me my name. heg: darkness is thy na

, for in the heart of the coward virtue abideth not thou hast known me, so pass thou on. heg: slips hoodwink down again. the procession moves to the north and halt. kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the east. stol (signing a cross on the candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. heg: child of earth, thrice consecrated, thou mayest approach the gate of the east. the procession moves to the east facing throne and halt. hiero: hierophant rises, takes banner in left hand and raises sceptre as if to strike. heg: hegemon slips up candidate's hoodwink. hiero: thou canst not pass by me saith the guardian of the east unless thou canst tell me my name. he

pillars. he receives sword and banner from hegemon, stands at the latter's left, all facing candidate. hiereus: let the final consecration of the candidate take place. kerux: goes to the north and faces east. stol: signs a cross on candidate's forehead, bows to hierophant and sprinkles east. stol: frater xyz, i purify thee finally with water. dad: censing as stolistes has done. dad: frater xyz, i consecrate thee finally with fire. hiero: honoured hegemon, the final consecration of the candidate having been performed, i command you to remove the rope from his waist the last remaining symbol of the path of darkness, and to invest him with the distinguishing badge of the grade. heg: picks up the sash badges for the grade of neophyte from the altar and presents them to the candidate. heg: by t

1 10 INITIATION CEREMONY

s, without opening the door. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is now present. hiero (gives sign) purify and consecrate the temple with water and with fire. kerux: advances between the pillars. stol: moves to north side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles w

witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte rise and let him be purified with water and consecrated with fire, in confirmation of his pledge, and in the name of the lord of the universe. dad: moves forward round south pillar, stands before neophyte and makes three forward swings of censer, saying: dad: in the name of the lord of the universe i consecrate thee with fire. dad: returns by way he came. stol: moves round north pillar, stands before neophyte, makes cross on forehead, sprinkles thrice, saying: stol: in the name of the lord of the universe. i purify thee with water. stol: returns to place as he came. hiero: the zelator grade is a preparation for other grades, a threshold before our discipline, and it shows by its imagery, the l

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

i a matt sinn ok megin; of finnbogi (p. 272' ek trui a sialfan mik' tliis is the mood that still finds utterance in a danish folk-song (d.v. 4, 27, though without a reference to religion: introduction. 7 forst troer jeg mit gode sviird. og saa min gode liest, derniist troer jeg mine dannes v"enne, jeg troer mig self allerbedst; and it is christian sentiment besides, wliicli strives to elevate and consecrate the inner man (see siippl. we may assume, that, even if paganism conld have lived and luxuriated a while longer, and brought out in sharper relief and more spontaneously some characteristics of the nations that obeyed it, yet it bore within itself a germ of disorganisation and disruption, which, even without the intervention of christian teaching, would have shattered and dissolved it^

e the term apphed by the christians to heathen sacrifices of the former olden time, and that would easily glide into sorcery, nay, there would be an actual kinship conceivable between z'epar and zoupar (zauber, magic, and so an additional link between the notions of sacrifice and sorcery, knowing as we do that the verbs garaican, wihan and perhaps zouivan [as. gearwian to prepare, goth, veihan to consecrate, and taujan to bring about] are applicable to both, though our ohg. karo, haraiui victima, graff 4, 241 (germ, gar, as. gearw, yare) expresses no more than what is made ready, made holy, consecrated^ we shall besides have to separate more exactly the ideas vow and sacrifice, mid. lat. votum and census, closely as they border on one another: the vow is, as it were, a private sacrifice. h

tive gift; in swedish folk-songs, offra en (jryta af malm (vessel of metal, arvidss. 2, 11(5; en giyta af blankaste malm (of silver) ahlqvists ohind ii. 1, 214; also articles of clothing, e.g. red shoes' in the teut. languages i know of no technical term like the gk. aivivba, xfi'/so, lat. libo, for drink-offerings (see siippl. 60 worship. saga (ed. holm) 113. signa is the german segnen to bless, consecrate, signa full osni, thor. osins full, marsar full, freys fall drecka, saga hakonar gosa cap. 16.18. in the herrau5s-saga cap. 11, thor's, osin's and freya's minne is drunk. at the burial of a king there was brought up a goblet called bragafull (funeral toast cup, before which every one stood up, took a solemn vow, and emptied it, yngl. saga cap. 40; other passages have hragarfuu, stem. 14

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ving drawn the light, extend then-hands upwards so that light from the cosmos can also enter. do this before joining hands if you are creating the circle as a group. in a conventional coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, also three times deosil with the athame, wand or pointed crystal, asking the light and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus incre

r a donation towards the upkeep of the well, and some commercially bottled spring water comes from sacred wells. for example, the healing water from prime's well, in the malvern hills, where the hero in langland's poem the vision of piers the plowman received his vision, is now piped and bottled as malvern spring water, without which queen elizabeth ii will not travel. use the following ritual to consecrate your bottled water, or, if you are in a hurry for your rituals, pass a pendulum nine times widdershins over it to remove any influences added in the bottling and nine times deosil to energise it (a pendulum is made by hanging a crystal, or a piece of wood or metal on a chain and can be used to transmit answers to questions by its movements. crystal pendulums are also used to catch the l

r candles* anoint your candles* choose your associated symbols that will act as a focus for the spell* choose your elemental tools* choose your herbs. decide if you are going to empower them before or during the ceremony and write down the words if necessary. make any sachets or poppets you intend to use* choose your oils* choose your incenses* choose your crystals* choose your ritual substances* consecrate the ritual substances. the ceremony* cast your circle* invoke the elements and angels* focus on the symbol of the spell and declare your intentions* endow the symbol with magical energies, chanting if appropriate* raise the power to absorb energy from the cosmos, creating a cone of power* release the power, sending it out into the cosmos* close the energies down* uncast the circle* grou

ABRAMELIN1

olden lamen, upon which must be written the name tetragrammaton, in the manner we have before mentioned. in the key of solomon the king 10 (book ii. chapter xxi) will be found other directions for invoking spirits as follows: make a small book containing the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened at the great pentacle which should be drawn on the first leaf of the said book; and having kindled a lamp which should be suspended above the centre of the table, thou shalt surround the said table with

ALEISTER CROWLEY ACROSS THE GULF

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

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

makes creation impossible- as in the former case; but here there is no question of re-arrangement; the creative force is employed deliberately for destruction, and is entirely absorbed in its own sphere (or cylinder, on einstein's equations) of action. this work is to be regarded as "holiness to the lord. the hebrews, in fact, conferred the title of qadosh (holy) upon its adepts. its effect is to consecrate the magicians who perform it in a very special way. we may take note also of the correspondence of nine with teth, xi, leo, and the serpent. the great merits of this formula are that it avoids contact with the inferior planes, that it is self-sufficient, that it involves no responsibilities, and that it leaves its masters not only stronger in themselves, but wholly free to fulfil their

, et super nivem dealbabor. those of consecration are: accendat in nobis therion ignem sui amoris et flammam aeternae caritatis<lust of result, is every way perfect (ccxx, i, 44) to banish; and (b "i am uplifted in thine heart; and the kisses of the stars rain hard upon thy body (ccxx, ii, 62) to consecrate. for the book of the law contains the supreme spells> these, as initiates of the vii degree of o.t.o. are aware, mean more than appears. ii it is a strange circumstance that no magical writer has hitherto treated the immensely important subject of the magical link. it might almost be called the missing link. it has apparently always been taken for granted, only lay writers on magick lik

ity than to charge a telephone wire. no other kind of force will do. we cannot use the force of steam directly to impel an aeroplane, or to get drunk. we must apply it in adequate strength in an appropriate manner. it is therefore absurd to invoke the spirit of venus to procure us the love of an empress, unless we take measures to transmit the influence of our work to the lady. we may for example consecrate a letter expressing our will; or, if we know how, we may use some object connected with the person whose acts we are attempting to control, such as a lock of hair or a handkerchief 113 once belonging to her, and so in subtile connection with her aura. but for material ends it is better to have material means. we must not rely on fine gut in trolling for salmon. our will to kill a tiger

ts success with sufficiently pure intensity, and to incarnate that will in a body suitable to express it, a body such that its impact on the bodily expression of the idea one wills to change is to cause it to do so. for instance, is it my will to become a famous physician? i banish all "hostile spirits" such as laziness, alien interests, and confliction pleasures, from my "circle" the hospital; i consecrate my "weapons (my various abilities) to the study of medicine; i invoke the "gods (medical authorities) by studying and obeying their laws in their books. i embody the "formulae (the ways in which causes and effects influence disease) in a "ritual (my personal style of constraining sickness to conform with my will. i persist in these conjurations year after year, making the magical gestur

s of pure evocation, which after all are comparatively rare, in some kind of talisman. in a certain sense, the talisman is the charge expressed in hieroglyphics. yet, every object soever is a talisman, for the definition of a talisman is: something upon which an act of will (that is, of magick) has been performed in order to fit it for a purpose. repeated acts of will in respect of 136 any object consecrate it without further ado. one knows what miracles can be done with one's favourite mashie! one has used the mashie again and again, one's love for it growing in proportion to one's success with it, and that success again made more certain and complete by the effect of this "love under will, which one bestows upon it by using it. it is, of course, very important to keep such an abject away

n in the case of the latter- 176 chapter xix of dramatic rituals. the wheel turns to those effectual methods of invocation employed in the ancient mysteries and by certain secret bodies of initiates to-day. the object of them is almost invariably<universal. it would not be impracticable to adopt this method to such operations as talismanic magick. for example, one might consecrate and charge a pantacle by the communication by aiwaz to the scribe of the book of the law, the magician representing the angel, the pantacle being the book, and the person on whom the pantacle is intended to act taking the part of the scribe> the invocation of a god, that god conceived in a more or less material and personal fashion. these rituals are therefore well suited for such perso

hall resound an echo thereof, yet he shall not be able to describe it. it shall seem both louder than thunder, and softer than the whisper of the night-wind. it shall at once be inarticulate, and mean more than he hath ever heard. now let him strive with all the strength of his soul to withstand the will of his angel, concealing himself in the closest cell of the citadel of consciousness. let him consecrate himself to resist the assault of the voice and the vibration until his consciousness faint away into nothing. for if there abide unabsorbed even one single atom of the false ego, that atom should stain the virginity of the true self and profane the oath; then that atom should be so inflamed by the approach of the angel that it should overwhelm the rest of the mind, tyrannize over it, an

devotion, let him practise according to the rules of liber jugorum. 15 "further concerning the life of the devotee- now, as many are fully occupied with their affairs, let it be known that this method is adaptable to the necessities of all. and we bear witness that this which followeth is the crux and quintessence of the whole method. first, if he have no image, let him take anything soever, and consecrate it as an image of his god. likewise with his robes and instruments, his suffumigations and libations; for his robe hath he not a nightdress; for his instrument a walking stick; for his suffumigation a burning match; for his libation a glass of water? but let him consecrate each thing that he useth to the service of that particular deity, and not profane the same to any other use. 16 "co

ALEISTER CROWLEY MEDITATION

a "lamp" the magician wears a "crown" a single "robe" and a "lamen" and he bears a "book" of conjurations and a "bell" the oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy. the scourge tortures him; the dagger wounds him; the chain binds him. it is by virtue of these three that his aspiration remains pure, and is able to consecrate all other things. he wears a crown to affirm his lordship, his divinity; a robe to symbolize silence, and a lamen to declare his work. the book of spells or conjurations is his magical record, his karma. in the east is the "magick fire" in which all burns up at last<invocation, by which he calls down that which is abo

ration of the magician; it is that which consecrates him to the performance of the great work; and such is its efficacy that it also consecrates all the furniture of the temple and the instruments thereof. it is also the grace or chrism; for this aspiration is not ambition; it is a quality bestowed from above. for this reason the magician will anoint first the top of his head before proceeding to consecrate the lower centres in their turn. this oil is of a pure golden colour; and when placed upon the skin it should burn and thrill through the body with an intensity as of fire. it is the pure light translated into terms of desire. it is not the will of the magician, the desire of the lower to reach the higher; but it is that spark of the higher in the magician which wishes to unite the lowe

his he could be nothing more. to return to the question of the development of the will. it is always something to pluck up the weeds, but the flower itself needs tending. having crushed all volitions in ourselves, and if necessary in others, which we find opposing our real will, that will itself will grow naturally with greater freedom. but it is not only necessary to purify the temple itself and consecrate it; invocations must be made. hence it is necessary to be constantly doing things of a positive, not merely of a negative nature, to affirm that will. renunciation and sacrifice are necessary, but they are comparatively easy. there are a hundred ways of missing, and only one of hitting. to avoid eating beef is easy; to eat nothing but pork is very difficult. levi recommends hat at times

ALEISTER CROWLEY THE HEART OF THE MASTER

ove. hriliu: there is nothing too small, or too great, or too low, or too high; but all things are joined into joy by the love of the master. the voice of the ibis. abrahadabra: all ways are alike, being endless, eternally coiling in curves of ineffable wonder; each star has its course, by the manifold musings that move in the mind of the master. the voice of the vulture. mu: unmated, immaculate, consecrate, virgin, all things are begotten of the breath of the master, and born of the infinite space wherein doth he give them their form- and abideth in silence. now all is as it were a passion of great peace; and in the stillness i lift up my soul like an offering and cry in mine heart: let me dwell at the feet of the master! but the silence swallows up those vain words; and they are smitten

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

49: now two is the number of the will, and seven of the passive senses. 98 might then mean the full expansion of the senses (7 x 7) balanced against each other, and controlled firmly by the will "exceed by delicacy: this does not mean, by refraining from so-called animalism. one should make every act a sacrament, full of divinest ecstasy and nourishment. there is no act which true delicacy cannot consecrate. it is one thing to be like a sow, unconscious of the mire, and unable to discriminate between sweet food and sour; another to take the filth firmly and force oneself to discover the purity therein, initiating even the body to overcome its natural repulsion and partake with the soul at this eucharist. we 'believe in the miracle of the mass' not only because meat and drink are actually "

ALEISTER CROWLEY EQUINOX EQ I 2 2

on of this motto, now doth osiris send forward the goddesses of the scales of the balance to baptize the aspirant with water and with fire. even as it is written 'except a man be born of water and of the spirit: in no wise shall he enter unto the kingdom of heaven. 253 the "kerux" however, at once bars the way, as the candidate is still unpurified. thereupon the goddesses of the scales purify and consecrate him. this is the first consecration "but even as there be four pillars at the extremities of a sphere when the ten sephiroth are projected therein; so also are there four separate consecrations of the candidate" the reception and consecration takes place in the black portion of malkuth; when it is finished the candidate is conducted to the foot of the altar, the citrine portion of malku

consecration by the goddesses of the balances take place; the aspirant for the first time standing between the pillars, at the point wherein are localized the equilibrated forces of the balances, and meanwhile the kerux goeth to the north in readiness for the circumambulation, so as to link the latter with the final consecration of the candidate. the "stolistes" then says "frater x y z, i finally consecrate thee by water" and the "dadouchos "frater x y z, i finally consecrate thee by fire" and the effect of this is to seal finally into the sphere of sensation of the candidate the pillars in balanced formulation. for in the natural man the symbols are unbalanced in strength, some being weaker and some stronger, and the effect of the ceremony is to strengthen the weak and purify the strong

ALEISTER CROWLEY EQUINOX EQ I 3 2

reside over the brewing of the hell-broth in the midst of the circle: he shall repeat such invocations as may be necessary at the command of the magus of art: and he shall prepare beforehand the place of the working. the magus of fires shall preside over all magical lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in

de over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash

d in every virtuous and god-fearing heart. o god the vast one_ thou are in all things. o nature, thou self from nothing: for what else shall i call thee! in myself i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is in thee! amen [all rise_ a pause "magus of art" fratres of the order of the rosy cross, let us purify and consecrate this place as the hall of dual truth. magus of the waters, i command thee to perform the lesser banishing ritual of the pentagram,4 to consecrate the water of purification, 173 the wine, the oil, and the milk; and afterwards to purify the place of working with the consecrated water "magus of waters" mighty magus of art! all thy commands shall be fulfilled, and thy desires accomplished [

l in these creatures of water, oil, wine, and milk, in the name of el strong and mighty, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to

he cup of water, and scatters water all round the edge of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fire and lights; to illumine the lamps and place them about the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the element

the lamps and place them about the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to consecrate this place with the holy fire. 174 "magus of the fires" mighty magus of art! all thy commands shall be obeyed and all thy desires shall be accomplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing

lohim: and in the name of michael, great archangel of fire, that ye depart hence, no longer polluting with your presence the hall of twofold truth [he lights from that one flame the magical candle, and drawing over it the invoking pentagram of spirit active, he cries] bitom!9 [and then, drawing the invoking pentagram of fire, he says] i, in the names of bitom and by the names oip teaa pedoce,10 i consecrate thee, o creature of fire, to the service of the works of the magic of light [he lights from the magical candle the eight lamps, and the charcoal for the incense-burners, after which he casts incense on the coals in the censer and passes round the circle censing, saying] and, when after all the phantasms are vanished, thou shalt see that holy and formless fire, that fire which darts and

e-burners, after which he casts incense on the coals in the censer and passes round the circle censing, saying] and, when after all the phantasms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of the fire [he passes to the centre of the circle and censes towards the four quarters, saying] i consecrate with fire [he resumes his place in the south [chief magus takes fan, and fanning air says] i exorcise thee, creature of air, by these names, that all evil and impure spirits now immediately depart [circumambulates, saying] such a fire existeth extending through the rushing of the air, or even a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolvi

ture of air, by these names, that all evil and impure spirits now immediately depart [circumambulates, saying] such a fire existeth extending through the rushing of the air, or even a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud [makes banishing air pentagram] creature of air, in the names exarp11 oro ibah aozpi,12 i consecrate thee to the works of the magic of light [making invoking pentagrams in air. all face west [assistant magus then casts salt to all four quarters, all over the circle, and passes 175 to west, faces east, and describes with his chain the banishing pentagram of earth, saying] i exorcise thee, creature of earth, by and in the divine names adonai ha aretz, adonai melekh namen, and in the name

ALEISTER CROWLEY EQUINOX EQ I 3

he shrouded silence they embalm. there's all the mystery of an enchanted pool, hid in brown woodlands cool; 130 profound, untroubled, where the lilies grow and the pale lotus sheds her stealing charm: dappled where silent shadows come and go, and all the air is warm with the low melody of the sacred bird sobbing his soul out to the waiting wood, and over all a hush d voice is heard: this place is consecrate to love in solitude. arthur f. grimble 131 the temple of solomon the king a. a. publication in class b. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius book ii. continued the sorcerer before we can discuss the operation of the sacred magic of abramelin, commenced by p. in the autumn of 1899, it is first necessary that we should briefly explain

stic circumambulation will take place. l. the magician takes up the sigil in his left hand, and circumambulates the magic circle once, then passes to the south and halts. he stands (having lain his sigil on the ground) between it and the west, repeats the oration of the kerux, and again consecrates it with water and with fire. then takes it in his hand, facing westward, saying "creature of. twice consecrate, thou mayest approach the gate of the west" m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces s.w "and again "astrally masks himself with the form of the spirit" and for the first time partially opens the covering, without, however, entirely removing it. he then smites it once with the flat blade of this sword

ill-defined form (but if, as is probable, the operator be naturally inclined unto evocation, then might that spirit perchance manifest earlier in the ceremony than this: still the ceremony itself is to be performed up to this point, whether he be there or no) now so soon as the magician shall see the visible manifestation of that spirit's presence, he shall quit the station of the hierophant and consecrate afresh with water and with fire the sigil of the evoked spirit. s. now doth the master of the evocation remove from the sigil the restricting cord; and, holding the freed sigil in his left hand, he smites it with the flat blade of his sword; exclaiming "by and in the names of. i do invoke upon thee the power of p erfect manifestation unto visible appearance" he then circumambulates the

operator repeats the oration of the hierophant to the candidate in the same form as given in the k section on evocation. he then ordains the mystic circumambulation. l. he now takes up the telesma or material basis, carries it round the circle, places it on the ground, bars, purifies and consecrates it afresh, lifts it with his left hand and turns facing west, saying "creature of talismans, twice consecrate &c. m. he now passes to the west with telesma in left hand, faces s.w, partly unveils telesma, smites it once with sword, and pronounces a similar speach to that in this m section of evocations, save that instead of "appear in visible form" he says "take on therefore manifestation before me &c. this being done he replaces the veil. n. operations of l repeated. o. operations of m repeate

ALEX SANDERS THE KING OF THE WITCHES

ateful to her mother for having taught him. as the moon rose, gran opened the kitchen curtains and let its light flood the kitchen. she had banked up the fire with small coal to deaden its glow and now she led alex into the centre of the circle. the air was heavy with incense burning in four bowls placed at intervals round the perimeter. she handed him his own athame and told him she was going to consecrate it. the boy had to lie flat on his back, the dagger on his bare chest; then shelowered herselfon to him, muttering incantations he had never heard before. he felt peculiar, his bare body pressed close to hers, but she was deadly serious and already he firmly believed in her magic. when they rose, she led him outside into the yard where she told him to raise his athame to the moon and re

at a. college lecture and asked if he could attend the tuesday-evening sessions, within a few months he had prepared himselffor initiation and had learnt all the rituals by heart. alex had no hesitation in putting him through the first grade. also in the coven was victoria, a quiet girl of nineteen. she was engaged to a man in edinburgh who was. unaware of her religion. she asked alex if he would consecrate her engagement ring to ensure that she would have a happy marriage, and he had obliged. while the coven prayed, he had held the ring over the altar and had blessed it witch-wise. in between the regular weekly esbats, the witches were encouraged to hold their own informal meetings to discuss witchcraft and ways of working it. alex. knew that ben, who had come to live in the house in clan

have second thoughts, however, when some of his witches started to question his rituals. he was not suspicious at first, merely annoyed that novices should presume to. know more than he. it was maxine who noticed that victoria was not wearing ii7 her engagement ring and that she no longer spoke of her fiance. alex asked her what had happened and after some evasion she said that ben had offered to consecrate the ring with magic stronger than alex's. he had not returned her ring but it didn't matter because she was beginning to think her fiance was the wrong man for her anyway. when maxine set out the tarot cards, sheread that ben, insteadofconsecrating the ring to bless the marriage, had been working voodoo to break it up, his intention being to have an affair with victoria. without waiting

spond with the elements of earth, air, fire, water and the power that rules them all. she is, symbolically, a living cauldron. all the lights are extinguished except for three candles on the altar. in olden times, when the altar was seven foot square, she would lie upon it, but now that the ceremony is usually held indoors, she lies on the floor. after banishing the power that has been invoked to consecrate the couple, the elder who officiates tells everyone to leave the room. he goes to the altar and turns his back on the couple while he reads the ritual which gives instructions for the male to remove the woman's veil and give her the five-fold salute of kisses on various parts of her body. the high priest invokes the erection of the sacred pillars of life and draws down the power to ente

ALEXANDRIAN BOOK OF SHADOWS OCCULT

purity and uncleanliness of the world of phantasm. in the names of cernunnos and cerridwen. blessing of the salt: r sets the water bowl aside and in its place sets the salt dish upon the pentacle. r touches salt with tip of athame, saying: r: blessings be upon thee, o creature of salt; let all malignity and hindrance be cast forth from thee, and let all good enter within. wherefore do i bless and consecrate thee, that thou mayest aid me. in the names 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

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 are without, a gate is opened, and they are now brought into the circle with a kiss, and the circle is resealed) consecration of the circle with the four elements: r takes up the consecrated water and asperges the circle with his/her fingertips, from north deosil unto north; and then touches each person within with the water, bein

were in text a. l see key of solomon book 2, chapt. viii. 1st conjuration follows the text closely, but 2nd and instructions differ. l the farrars say that gbg's text a version can be found in the key of solomon and high magic's aid l consecrating other working tools (except a sword or athame) place tool on pentacle, and lay right hand(s) on it, saying: aradia and cernunnos, deign to bless and to consecrate this white-hilted knife (or whatever) that it may obtain the necessary virtue through you for all acts of love and beauty. magus sprinkles, witch censes. then say: aradia and cernunnos, bless this instrument prepared in your honour.(if scourge or cords, add. that it may serve for a good cause and end and for your glory) again magus sprinkles and witch censes (hand tool to new owner as y

oper person, properly prepared within a circle such as i am now in. this i swear by my hopes of a future life, mindful that my measure has been taken; and may my weapons turn against me if i break this my solemn oath, h and other witch of the same gender help c to feet. p fetches anointing oil and chalice of wine. h moistens fingertip with oil saying: h: i hereby sign thee with the triple sign. i consecrate thee with oil, h touches moistened finger to just above pubes, right breast, left breast, and above pubes again. h moistens fingertip with wine and anoints the same three places, saying: h: i consecrate thee with wine, h: i consecrate thee with my lips [kiss as above] priest[ess] and witch, c is now unbound and the blindfold removed by h and assistant of same gender. new initiate is wel

itten 'to learn you must suffer and be purified' art thou willing to suffer to learn, c: i am, h: next and lastly i present the cords. they are of use to bind the sigils of the art; also the material basis; also they are necessary in the oath, i now salute thee in the name of aradia, newly made priest[ess] and witch [kiss, h and p now face the new initiate and deliver the charge. the initiate may consecrate his athame here; he must consecrate it before using it. cakes and wine the initiate is now presented to each quarter in turn by the hierophant, saying: h: hear ye mighty ones of the east [s./w./n; n. has been consecrated priest[ess, witch and hidden child of the goddess. to north declaim: hear ye mighty ones of the north; boreas, thou guardian of the northern portals; thou powerful god

left hand under candidate's knee and right hand upon his (her) head to form the magical link and concentrates long enough to fully charge c, saying: h: i will all my power into thee. candidate's knees and ankles are now unbound, and he/she is assisted to rise. hierophant takes up oil and anoints c. at pubes, right breast, left hip, right hip, left breast, and above pubic hair again, saying: h: i consecrate thee with oil. and again with wine, saying: h: i consecrate thee with wine,?td> and lastly kisses candidate in the same pattern: h: i consecrate thee with my lips, high priest(ess) and magus (witch queen. the blindfold and cable-tow are now removed and the initiate is congratulated by coveners. h. takes up magic sword from altar, saying: h: you will now show the use of each of the worki

from woman to man (kiss) and man to woman (kiss) about the circle. if more work is to be done, the cup makes the round but once and is returned to the altar, else it is replaced in the center of the circle. notes l often published, with many slight variations sources include: m janet and stewart farrar's eight sabbats for witches m grimoire of lady sheba l cake blessing follows: wine blessing to consecrate cakes, hps picks up athame again as hp kneels before her, holding up the dish of cakes. hps draws invoking pentagram of earth over the cakes saying: hps: o queen, most secret, bless this food unto our bodies; bestowing health, wealth, strength, joy and peace, and that fulfillment of love which is perfect happiness. all sit as the cakes are passed around as was the wine. hp refills cup a

if you can get it, but coals in a chafing dish burning sweet-smelling herbs will do. a cup if you would have cakes and wine and a platter with the signs drawn into same in ink, showing a pentacle. a scourge is easily made (note, the scourge has eight tails and five knots in each tail. get a white-hilted knife and a wand (a sword is not necessary. cut the marks with athame. purify everything, then consecrate your tools in proper form and ever be properly prepared. but ever remember, magical operations are useless unless the mind can be brought to the proper attitude, keyed to the uttmost pitch. affirmations must be made clearly and the mind should be inflamed with desire. with this frenzy of will you may do as much with simple tools as with the most complete set. but good and especially anc

d the mind should be inflamed with desire. with this frenzy of will you may do as much with simple tools as with the most complete set. but good and especially ancient tools have their own aura. they do help to bring about that reverential spirit, the desire to learn and develop your powers. for this reason witches ever try to obtain tools from sorcerers, who being skilled men make good tools and consecrate them well, giving them mighty power. but a great witch's tools also gain much power; and you should ever strive to make any tools you manufacture of the finest materials you can obtain, to the end that they may absorb your power the more easily. and of course if you may inherit or obtain another witch's tools, power will flow from them. notes l published in janet and stewart farrar's th

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

e second ray of love-wisdom, working out in a vastly increased sensibility. the fourth ray of harmony and- 146- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust beauty, working out in the mineral harmonization of this kingdom throughout the entire planet. the sixth ray of devotion or (as it has been expressed symbolically in the ancient wisdom the "urge" to consecrate the life to the sun, the giver of that life" or again, the "urge" to turn the eye of the heart to the heart of the sun. results .t hese work out in the second kingdom as magnetism, perfume, colour and growth towards the light. these words i commend to you for your earnest study, for it is in this kingdom that one first sees clearly the glory which lies ahead of humanity: a. magnetic rad

cy. sound. quality .e xtreme density. inertia. brilliance. the vegetable kingdom influences. the second ray of love-wisdom, working out in a vastly increased sensibility. the fourth ray of harmony and beauty, working out in the general harmonisation of this kingdom throughout the entire planet. the sixth ray of devotion or (as it has been expressed symbolically in the ancient wisdom) the "urge to consecrate the life to the sun, the giver of that life" or again, the "urge to turn the eye of the heart to the heart of the sun. results .t hese work out in the second kingdom as magnetism, perfume- 267- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust colour and growth towards the light. these words i commend to you for your earnest study, for it is in thi

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

the few who were ready, and who had made the necessary journey to bethlehem. but another sign was seen by the many, and given by the angel of the lord to the shepherds who were watching in the fields by night "and this shall be a sign unto you, ye shall find the babe, wrapped in swaddling clothes, lying in a manger."57 here was a sign given to those watching ones, two or three, who were ready to consecrate their all, who perceived the star of initiation flashing forth and hastened to the initiation chamber. the larger number, who were interested and watching, needed a more concrete and more easily interpreted sign and were sent to see the infant with his mother. their attitude is expressed in the words "let us now go even unto bethlehem and see this thing which is come to pass."58 but the

esiring to effect anything in the world. we become workers for that universal spiritual and material progress which we call civilization only in so far as we affirm that the world and life possess some sort of meaning, or, which is the same thing, only in so far as we think optimistically "civilization originates when men become inspired by a strong and clear determination to attain progress, and consecrate themselves, as a result of this determination, to the service of life and of the world. it is only in ethics that we can find the driving force for such action, transcending as it does, the limits of our own existence "nothing of real value in the world is ever accomplished without enthusiasm and- 171- from bethlehem to calvary copyright 1998 lucis trust self-sacrifice."13 no man who ca

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

ependence. the education of the men and women of good will will be in relation to the expression of a practical loving understanding. the new group of world servers will know who these citizens of the kingdom are and where they are to be found- 387- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the next task to which the new group of world servers will consecrate their efforts will be to eliminate the fear in the world. this can be done and will take place when the men and women of good will awake to the fact of the wealth of good will there is in every land. there are millions of these men of good will in the world; they have been increasing steadily in numbers as a result of the agony of the world war, but, feeling isolated and alone, they hav

own tradition and schooling is also inevitable but unimportant. that which is of importance is that they are in touch with the centre of energy which is attempting to guide human affairs; they know something of the detail of the immediate plan, and to the furtherance of this they are bending all their energies. 2. they are steadily cultivating an international spirit of good will and to this they consecrate every effort. they avoid all points of dissension, regarding them as incidental to the point in- 395- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust evolution which the race has reached and they are convinced of the inevitable change for the better which is on its way. they emphasise the point of common endeavour and seek to interpret to the p

right inclination in the world today. resist not evil, but so organise and mobilise the good, and so strengthen the hands of the workers on the side of righteousness and love, that evil will find less opportunity. if you have faith as a grain of mustard seed in what i have told you, if you have staunch belief in the work of the spirit of god and in the divinity of man, then forget yourselves and consecrate- 414- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust your every effort, from the time you receive this communication, to the task of cooperating in the organised effort to change the current of world affairs by an increase in the spirit of love and good will in the world during the month of may. in your effort to help the world at this time th

or of life. it should not be necessary to restate any further what should be done, how anyone should give of himself, or in what way he could contribute for the aiding of humanity. the case has been presented clearly and most definitely. the responsibility now rests upon those who have received the message. one can only observe that until those who know and who have the way out presented to them, consecrate themselves and all that they have without reservation to the- 439- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust helping of the world in its hour of need, the work will not be done and the plans of the hierarchy cannot then materialise. should that not eventuate within the near future, then new and perhaps more drastic ways will have to be fo

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

xious. your environing circumstances and the pressure of your daily life have militated against detachment and this you know. but you have learnt much these past two years, both about yourself and others, and emphatically i tell you that the work of the next six months should render into your hands the high results of the process of discipline if you approach your problems in the right spirit and consecrate your life anew to service. one practical suggestion i would make, my brother, anent the study work assigned to the group. might not the ideas underlying the lord's prayer unfold to you with greater clarity if you took it for the theme of your study and teaching work. in teaching we learn. it would profit your pupils much (and you also) if you together were to give some thought to the ma

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

achievements and thereby learns his next step upon the path of liberation. this detachment, based on a phase of spiritual dissatisfaction engenders also humility of heart a quality you much need to cultivate. humility of head is largely theoretical and imposed; humility of heart is practical and inherently spontaneous. i would have you ponder on these distinctions for you will learn much thereby. consecrate therefore the period until the war ends to the cultivation of depth, of detachment, of- 459- discipleship in the new age- volume ii copyright 1998 lucis trust humility. this process you will never regret, and in the coming period of reconstruction you will then bring to the task much that you cannot now give. as you know, it is the heart quality in you which needs intensifying and purif

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

iates know the true significance and implications of freedom of choice, and the right use of the will, and this because they are motivated by group good and the need of the majority- 82- the externalisation of the hierarchy copyright 1998 lucis trust the test to which humanity was to be subjected and which is today the controlling factor was whether given mental development and knowledge it would consecrate that knowledge and its scientific and mental attainment to group good or to selfish ends, to material issues or to spiritual incentives and impulses. this ancient conflict has now been carried through into another field of human expression, that of the mind and as the race has progressed and the personalities of human beings have reached a high stage of integration and achievement the c

ARADIA GOSPEL OF THE WITCHES

rets concealed,till all their bright mysteries are fully revealed,yea, all the wondrous lore perplexedof this life of our cross and of the next.thus to all mysteries i shall attain,yea, even to that at last of the grain;and when this at last i shall truly know,firefly, freely ill let thee go!when earths dark secrets are known to me, page 12 chapter ii.the sabbat: treguenda or witch-meeting how to consecrate the supper.here follows the supper, of what it must consist, and what shall be said and done to consecrate it todiana.you shall take meal and salt, honey and water, and make this incantation:scongiurazione della farina.scongiuro te, o farina!che sei il corpo nostro senza di tenon si potrebbe vivere tu cheprima di divenire la farina,sei stata sotto terra, dove tuttisono nascosti tutti in

f the serpents, giver of the gift of languages.diana as giving beauty and restoring strength.note. page 6 contents.preface.chapter i.how diana gave birth to aradia (herodias).of the sufferings of mankind, and how dianasent aradiaon earth to relieve them by teaching resistance and sorcery poem addressed to mankind how to invoke dianaor aradia.chapter ii.the sabbat treguenda or witch-meeting.how to consecrate the supper conjuration of the mealand of salt invocation of cain conjuration of dianaand to aradia.chapter iii.how diana made the stars and the rain.chapter iv.the charm of the stones consecrated to diana the incantation of perforated stones the spellor conjuration of the round stone.chapter v.the conjuration of the lemon and pins incantation to diana.chapter vi.a spell to win love.chap

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

, wrap into a roll a ma..ala of the life stone, and on a banner of red silk write the life wheel; in addition to that, with the eight classes [of demons] surround the body of tamdrin and the body of the vow-holders below. obtain empowered accomplishments or perform a single fulfillment of ten million propitiations to glorious tamdrin; with that, simultaneously anoint with blood and vermillion and consecrate a lasso made from the hair of a hero who died in battle. strive for fulfilled supplications and when you carry them to the place where the dance is, you will be victorious within all battles and the opposing sects will be defeated. 4b. secret text (318.3-319.6 "this is extremely secret; properly guard the teachings of urgyan padma[sambhava] and refrain from entrusting this even into the

that. burn incense and perform a lot of music. place the offering on top of the head "hr. the emanation body from within the inherent dharma body is the lord of the haughty ones of splendid, wrathful faces. he declared ardently in horse language to tame the obstacle demons and violator demons. may one obtain the supreme empowerment of tamdrin! regarding the root mantra: k.ya abhi.i ca514 o! then consecrate and scatter red flowers. hr [330] the secret mantra king, endowed with the sound of hulu, earnestly engages [the practice] and quickly bestows accomplishments. may the glorious heart that gathers the supreme speech of the buddha obtain the supreme empowerment of the correct mantra. recite the root mantra: abhi.i ca. take in hand the staff of pur bu (phur bu).515 touch the heart center [

BLAVATSKY H P ANTHROPOGENESIS

miolnir will become useless. this will be when the bonds of hel (the goddess-queen of the region of the dead) will bind them no longer, for the kingdom of evil will have passed away "surtur's flames had not destroyed them, nor yet had the raging waters" of the several deluges "then came the sons of thor. they brought miolnir with them, no longer as a weapon of war, but as the hammer with which to consecrate the new heaven and the new earth* verily many are its meanings! in the macrocosmic work, the "hammer of creation" with its four arms bent at right angles, refers to the continual motion and revolution of the invisible kosmos of forces. in that of the manifested kosmos and our earth, it points to the rotation in the cycles of time of the world's axes and their equatorial belts; the two l

BLUE EQUINOX

ou shall discard all those gross obvious hindrances to your will: idleness, foolish friendships, waste employments or enjoyments, i will not enumerate the conspiritors against the welfare of your state. next, find the minimum of daily time which is in good sooth necessary to your natural life. the rest you shall devote to the true means of your attainment. and even these necessary hours you shall consecrate to the great work, saying consciously always while at these tasks that you perform them only in order to preserve your body and mind in health for the right application to that sublime and single object. it shall not be very long before you come to understand that such a life is the true liberty. you will feel distractions the equinox 106 from your will as what they are. they will no lo

l upon his ear. compare the remark of .christ .except ye become as little children ye shall in no wise enter into the kingdom of heaven. and also .ye must be born again. it also refers to the overcoming of shame and of the sense of sin. if you think the temple of the holy ghost to be a pig-stye, it is the equinox 30 certainly improper to perform therein the mass of the graal. therefore purify and consecrate yourselves; and then, kings and priests unto god, perform ye the miracle of the one substance. here is written also the mystery of harpocrates. one must become the .unconscious (of jung, the phallic or divine child or dwarf-self. 71. the light from the one master, the one unfading golden light of spirit, shoots its effulgent beams on the disciple from the very first. lts rays thread thr

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

o. then, when you are ready, stand and raise both hands high and say: i thank the gods for their attendance. as i came here in love of them, i now go my way. love is the law, and love is the bond. so be it! the temple is now closed" the above is adapted from the seax-wica rite of self-dedication. although i have not yet given the full details of the regular erecting the temple ritual (nor had you consecrate your tools) i will divert for a moment to follow this self-dedication with a full coven initiation ceremony, for the sake of completeness on this lesson four: getting started/ 45 46/ buckland's complete book of witchcraft subject. next lesson i will continue from where i here left off. coven initiation as with all of the rituals in this workbook, they are presented as patterns blueprint

ess "what do you bring with you" initiate "1 bring nothing but my true self, naked and unadorned" priestess "then i bid you enter this our circle of worship and magick" squire admits them to the circle. they stand just within, still in the east. priest and priestess move around to them; priest carrying the censer and priestess the salted water. priest "to enter this our sacred circle, i here duly consecrate you, in the names of the god and the goddess" if initiate is robed, the priestess opens the robe while the priest sprinkles and censes her, men closes it again. priest and priestess return to the altar, mowed by squire, initiate and maiden. priest and priestess stand in front of altar, while squire and maiden move round to far side, opposite, with initiate between them. they face priest

he circle. if the initiation has been taking place without the other coven members being present, they now return to the circle to join the celebrants. if it is the coven custom to present a newcomer with any gift(s) this may be done at this time. bell is rung three times. priest "now is it truly a time for celebration" feasting and merriment follow till the temple is closed. next lesson you will consecrate your tools, so that they may be used in future rituals 'when one witch salutes another, it is with an embrace and a kiss. now answer the examination questions for this lesson in appendix b lesson four: getting started 149 1. how did you prepare yourself for the initiation? 2. if you are joining an existing coven, describe the members, priest and priestess, and goals of that coven. why a

vibrations. before using your tools, therefore, it is necessary to ritually cleanse them and to dedicate them to the work you will be using them for. this is done through a "sprinkling and censing. when you charge your salt and then mix it with the water, it becomes, in essence "holy water. together with the smoke of the incense, this acts as a spiritual cleansing agent. the first thing you will consecrate will be your knife, or athame, since you will need that for regularly casting the circle and for general ritual work. the consecration ritual that follows is written for the athame. you simply change the wording to apply to anything else you happen to be consecrating (e.g. sword, talisman. the consecration only need be done once. it does not have to be repeated every time you have a cir

water along the line of the circle and priest passing censer along its line, till they return to their starting point. they then return to the altar and replace the tools. priest drops a pinch of salt into the oil and stirs it with his finger. he then anoints the priestess (note: if robed, the keltic cross in circle alone is used. if skyclad, the pentagram and inverted triangle follow. priest "i consecrate thee in the names of the god and the goddess, bidding you welcome to this their temple" they salute, then priestess anoints priest, with the same words arid salute. they then both move, together, round to the east, priestess carrying the oil and priest his athame. there he makes two "cuts" across the line of the circle, thus opening it (see figures a-b. one by one the coveners enter. as

oints priest, with the same words arid salute. they then both move, together, round to the east, priestess carrying the oil and priest his athame. there he makes two "cuts" across the line of the circle, thus opening it (see figures a-b. one by one the coveners enter. as they do so they are anointed the males by the priestess and the females by the priest and greeted with the words: priest/ess "i consecrate thee in the names of the god and of the goddess, bidding you welcome to this their temple. merry meet" the coveners move around to stand all about the altar, as far as possible alternating male and female. when the last has been admitted, the priest closes the circle by drawing his athame across the line again, connecting the two "broken" ends. priestess sprinkles a little of the oil th

me. the shape is not important: round; oval; rectangular; square. carve, or paint, onto the frame the names of the lord and the lady, in runes or one of the other magickal alphabets (see lesson twelve. as you are doing this indeed, throughout the whole operation of making the mirror concentrate your thoughts on the purpose of the mirror. the projection of scenes from the past, present and future. consecrate the mirror in your circle, using the consecration ritual given in lesson five, naturally substituting the word "mirror" for "knife. when not in use, keep the mirror wrapped in a black cloth. to give you an easy start to scrying, before investing in a ball or making a mirror, try it with a glass of water. just take a regular, clear water-glass and fill it with water. gaze into that in th

name. in the various herbals this is usually printed in italics, and may be pronounced as it is read. to "ease you in gradually, as it were, throughout this lesson i traditionally witches always cut their herbs with a small, sickle-shaped knife known as a boleen. it is possible to make one for yourself. just follow the same general principles given for the athame, in lesson three. don't forget to consecrate it and use it only for cutting herbs. will actually use the most common name followed by the latin. however, remember that plants should always be referred to by their latin name for positive identification. getting the most out of herbs many medicinal preparations have been wasted or spoiled simply because the user did not prepare them or use them to best advantage. this naturally disc

ing three lengths of red silk (or wool, nylon, whatever you prefer though natural materials are preferred) and yourself plaiting them into one. as you plait, concentrate on putting yourself your energies into it so that it becomes another part of you. like your athame, no one else should ever use your cord but you. tie a knot at each end to keep it from unraveling. make sure it is nine feet long. consecrate the cord, when done. use the consecration given in lesson five, but using the words "here do i present my cord for your approval. would that it henceforth may serve me as a tool, in thy service" some traditions use their cords tied about their robes and wear them all the time at circles. i would suggest you keep yours for strictly magickal use, since it is a purely magickal instrument

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ving drawn the light, extend then-hands upwards so that light from the cosmos can also enter. do this before joining hands if you are creating the circle as a group. in a conventional coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, also three times deosil with the athame, wand or pointed crystal, asking the light and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus incre

r a donation towards the upkeep of the well, and some commercially bottled spring water comes from sacred wells. for example, the healing water from prime's well, in the malvern hills, where the hero in langland's poem the vision of piers the plowman received his vision, is now piped and bottled as malvern spring water, without which queen elizabeth ii will not travel. use the following ritual to consecrate your bottled water, or, if you are in a hurry for your rituals, pass a pendulum nine times widdershins over it to remove any influences added in the bottling and nine times deosil to energise it (a pendulum is made by hanging a crystal, or a piece of wood or metal on a chain and can be used to transmit answers to questions by its movements. crystal pendulums are also used to catch the l

r candles* anoint your candles* choose your associated symbols that will act as a focus for the spell* choose your elemental tools* choose your herbs. decide if you are going to empower them before or during the ceremony and write down the words if necessary. make any sachets or poppets you intend to use* choose your oils* choose your incenses* choose your crystals* choose your ritual substances* consecrate the ritual substances [insert pic p288- the ceremony* cast your circle* invoke the elements and angels* focus on the symbol of the spell and declare your intentions* endow the symbol with magical energies, chanting if appropriate* raise the power to absorb energy from the cosmos, creating a cone of power* release the power, sending it out into the cosmos. seite 176 wicca01.txt* close th

CHRONOLOGIA RORISPERGIUS

offices and seals of the celestial and angelic sphera. translated from the french of l. lenaine by mr. geo. shephard. transcribed by frederick hockley. 1842-1909 alexandre saint-yves d'alveydre 1844-1912 julien-ernest houssay "abb julio" livre des secrets merveilleux(book of marvellous secrets) relays method of uniting with archetypes from holy scripture before saying certain prayers in order to consecrate such things as wine, salt water and oil to combat forces of darkness; psalms and their effect on the human being via reharmonisation in treatment of diseases, including mental diseases. apparently based on the teachings of origen (185-224 ad. 1844 bahai religion begins when the bab proclaims his mission in persia. 1846 anna kingsford (annie bonus) born 1847 annie besant (n e wood, autho

DEMONIC BIBLE

ing a few nights before the full moon] 3 nights before full moon: shave head, take bath of purification in salt water, recite "renunciation& proclamation" nine times. 2 nights before full moon: recite "lord's prayer" backwards nine times. 1 night before full moon: burn pact giving body, mind, and soul to lucifer, chant i give my body to lucifer, i give my mind to lucifer, etc. night of full moon: consecrate body as a temple to the dark lord [beginning immediately following the full moon] all of 1st lunar month: invoke the unholy trinity& unholy spirit every night. all of 2nd lunar month: call upon the nine lords of the abyss and invoke my unholy guardian demon every night. all of 3th lunar month: invoke satan every night. all of 4th lunar month: invoke lucifer every night. all of 5th lunar

ny preliminary statements("i have crossed the gates of hell. etc. 7. recite incantation three or more times; until satisfied that the alignment has been formed. 8. drink from chalice as a sign of communion with the forces of darkness. 9. extinguish candles; allow light to once again enter the ritual chamber. in the performance of these rites you shall set yourself apart to the forces of darkness, consecrate your body as a temple to the dark lord, cross the gates of hell, and become one with the forces of darkness. this differs from all other systems of magic involving the invocation of spirits. white magicians stand inside protective pentagrams wearing protective amulets to shield themselves from the forces they call upon. in the satanic bible, anton lavey mocked the hypocrisy of those who

red; the ancient ones rule once more. by thelema and by xeper i have attained deitus. i have spoken the word of the aeon and become magus of the aeon of lucifer* once more i shall perform the rituals of the demonic bible as revealed to me by the spirit azael, my unholy guardian demon, and confirmed by the 4 crown princes of hell, the 8 sub-princes of hell, and the 9 lords of the abyss* dark lord, consecrate this work which i begin this night that i may emerge from the waters of leviatan as a new born babe from the womb and, as a suckling, feed upon the breast of the great harlot, the lady of babylon and, once weened from the tit, grow as a child of darkness until i have become a god upon the earth, exercising the power and authority of the highest and ineffable king of hell* i bless and co

ct giving body, mind& soul (write upon parchment and burn; recite three times before burning, recite three times while burning, and recite three times after burning) i give my body to lucifer. i give my mind to lucifer. i give my soul to lucifer. my flesh is his flesh. my blood is his blood (lastly, drink from chalice then say) lucifer accept this, my sacrifice. ritual of consecration i bless and consecrate these feet in the name of satan and in the name of lucifer* i bless and consecrate these legs in the name of satan and in the name of lucifer* i bless and consecrate these genitals in the name of satan and in the name of lucifer* i bless and consecrate this penis in the name of satan and in the name of lucifer (i bless and consecrate this vagina in the name of satan and in the name of l

t in the name of satan and in the name of lucifer* i bless and consecrate these legs in the name of satan and in the name of lucifer* i bless and consecrate these genitals in the name of satan and in the name of lucifer* i bless and consecrate this penis in the name of satan and in the name of lucifer (i bless and consecrate this vagina in the name of satan and in the name of lucifer) i bless and consecrate this abdomen in the name of satan and in the name of lucifer* i bless and consecrate this chest in the name of satan and in the name of lucifer (i bless and consecrate these breasts in the name of satan and in the name of lucifer) i bless and consecrate these buttocks in the name of satan and in the name of lucifer* i bless and consecrate this back in the name of satan and in the name o

in the name of satan and in the name of lucifer* i bless and consecrate this chest in the name of satan and in the name of lucifer (i bless and consecrate these breasts in the name of satan and in the name of lucifer) i bless and consecrate these buttocks in the name of satan and in the name of lucifer* i bless and consecrate this back in the name of satan and in the name of lucifer* i bless and consecrate these hands in the name of satan and in the name of lucifer* i bless and consecrate these arms in the name of satan and in the name of lucifer* i bless and consecrate these shoulders in the name of satan and in the name of lucifer* i bless and consecrate this neck in the name of satan and in the name of lucifer* i bless and consecrate these eyes in the name of satan and in the name of l

ds in the name of satan and in the name of lucifer* i bless and consecrate these arms in the name of satan and in the name of lucifer* i bless and consecrate these shoulders in the name of satan and in the name of lucifer* i bless and consecrate this neck in the name of satan and in the name of lucifer* i bless and consecrate these eyes in the name of satan and in the name of lucifer* i bless and consecrate this nose in the name of satan and in the name of lucifer* i bless and consecrate this mouth in the name of satan and in the name of lucifer* i bless and consecrate these ears in the name of satan and in the name of lucifer* i bless and consecrate these cheeks in the name of satan and in the name of lucifer* i bless and consecrate this chin in the name of satan and in the name of lucife

nose in the name of satan and in the name of lucifer* i bless and consecrate this mouth in the name of satan and in the name of lucifer* i bless and consecrate these ears in the name of satan and in the name of lucifer* i bless and consecrate these cheeks in the name of satan and in the name of lucifer* i bless and consecrate this chin in the name of satan and in the name of lucifer* i bless and consecrate this forehead in the name of satan and in the name of lucifer* i bless and consecrate this face in the name of satan and in the name of lucifer* i bless and consecrate this head in the name of satan and in the name of lucifer* i bless and consecrate this body in the name of satan and in the name of lucifer* i bless and consecrate this body as a temple to the dark lord* i bless and conse

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

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ons hold that there are watchtowers at the cross quarters as well as at the quarters. note: there is only one watchtower in each of the directions. watchtower, opening by: a powerful ritual, written by israel regardie (q.v) from the elemental grade rituals of the g.d, used to cast a magick circle in the tradition of the hermetic order of the golden dawn [g.d (q.v. this ritual is used by adepts to consecrate and cleanse a hall (room) as a preparation for any magickal ritual, especially operations of gray magick (q.v. water: one of the five magickal elements. it has the properties of being cool and moist. the element of the west. the elemental weapon/tool is the cup or chalice. waxing (moon: the moon from when the new moon can just be seen to the time of the full moon. western occultism: the

DION FORTUNE PSYCHIC SELF DEFENSE

resented by another symbol "the ways to god are as many as the breaths of the sons of men" says the old arab proverb. we should have enough sympathy with the struggles of another soul towards the light not to desecrate the things that are sanctified by his hopes and endeavours, even if by nothing else. the father of us all may understand their significance better than we do, and by his acceptance consecrate them for ever. there are many europeans who have a great affection for the buddha, and have his statue in their rooms (though sometimes they confuse it with chenresi, the stout and beaming god of good-luck. that the influence of that great 34 of 103 being, the light of asia, is noble and benignant, i would be the last to deny; but the statues of the buddha are a different matter, and ne

fingers at the salt) i exorcise thee, creature of earth, by the living god, by the holy god, by the omnipotent god, that thou mayest be purified of all evil influences in the name of adonai, who is lord of angels and of men"(extending hand over salt) creature of earth, adore thy creator. in the name of god the father almighty, maker of heaven and earth, and of jesus christ his son, our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(pointing first and second fingers at the water) i exorcise thee, creature of water, by the living god, by the holy god) by the omnipotent god, that thou mayest be purified from all evil influences in the name of elohim sabbaoth, who is lord of angels and of men"(extending hand over water)

, creature of water, by the living god, by the holy god) by the omnipotent god, that thou mayest be purified from all evil influences in the name of elohim sabbaoth, who is lord of angels and of men"(extending hand over water) creature of water, adore thy creator. in the name of god the father almighty, who decreed a firmament in the midst of the waters, and of jesus christ his son our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(casting the salt into the water) we pray thee, o god, lord of heaven and earth, and of all that in them is, both visible and invisible, that thou mayest stretch forth the right hand of thy power upon these creatures of the elements and hallow them in thy holy name. grant that this salt may

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

, with a little of the ashes which remain in the perfuming pan. the sprinkler is made with branches of vervain, of periwinkle, 3 of sage, of mint, of valerian, of ash and of basil, tied by a thread from the distaff of a virgin, with a handle from a walnut-tree which has not yet borne fruit, and upon which you will engrave with a magic dagger the characters of the seven spirits. you will bless and consecrate separately the salt, and the ashes of the perfume, in saying: upon the salt in isto sale sit sapientia, et ab omni corruptione servet mentes nostras et corpora nostra, per hochmael et in virfute rauch-hochmael, recedant ab isto fantasmata hylae ut sit sal coelestis, sal terrae et terra salis, ut nutrietur bos trituraus et addat vpei nostrae cornua tauri volantis. amen. 4 upon the ashes

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ed and flee, and cease of the moving of tempests. the rationale divinorum officiorum of druandus (1459, a popular work dealing with the origin and meaning of ecclesiastical services, states that the church rings the bells on the approach of a storm, so that the devils, hearing the trumpets of the eternal king, might flee in fear and cease from raising the storm. bells were baptized and blessed to consecrate them. in 1521 it was stated that suffragans used to baptise bells under pretence of driving away devils and tempests. many old bells in britain were inscribed with the sign of the cross and the statement, by my lively voice i drive away all harm. as early as ancient roman times, bronze bells were used to repel demons. the geographer strabo (64 or 63 b.c.e..23 c.e) recorded that roman he

all jurisdictions have sprung, most teaching a form of gnostic christianity. in 1892, gerard encausse, known publicly as papus, accepted consecration as a bishop in doinel s church. through papus, the church entered the milieu of the german and british occult orders. while papus remained loyal to one faction of the church following its initial schism in 1908, as a bishop he possessed authority to consecrate others as he saw fit. it is claimed by some that he in fact consecrated both theodor reuss and aleister crowley, the outer heads of the order of the ordo templi orientis, but documentation is lacking. what is known is that crowley wrote a gnostic mass that embodied thelemic teachings in a liturgy that while following much of the form of the roman catholic mass was definitely not christi

or, the eighth child of pierre and madeleine gontard laboure. as a child she was known by her middle name, zoe. since females were not allowed to attend any of the schools in her town, she was an adult before she learned to read and write. when her mother died in 1815, zoe was sent to live with her older married sister at saint remy. at the time of her first communion in 1818, she had decided to consecrate her life to god. she moved back to the house with her father and assumed the burden of housekeeping duties. her call to the religious life appears to have originated with a dream in which an elderly priest told her that she would soon be with him as god had planned. at the end of 1829, she went to the convent of the daughters of charity at chatillon-sur- seine to discuss her becoming a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

no more than if they were leprous, nor does any blood appear, and never indeed, does any pain that may be inflicted cause them to move the part. they receive, with this badge, the power of injuring and of pleasing, and, secretly or openly, their children are made to participate in the oath and connection which the fathers have taken with the devil. even the mothers with this in view, dedicate and consecrate their children to the demons, not only as soon as born but even when conceived, and so it happens that, through the ministrations of these demons, sorcerers have been seen with two pupils in each eye, while others had the picture of a horse in one eye and two pupils in the other, and such serve as marks and badges of contracts made with them, for these demons can engrave and render in e

25, 1938, she believed it to be the sign that the punishment of the world was about to begin. most believers equate the spanish civil war (1936.39) and the succeeding second world war (1939.45) as confirmation of the prophecy. in 1940 she wrote to pope pius xii, asking for the consecration of russia to the immaculate heart of mary and tied the request to the secret received in 1917. pius xii did consecrate russia to the immaculate heart in 1942 and again in 1952. in 1941, she wrote the last of several documents recording her memories of the 1917 apparitions, apart from the third secret. but two years later, when lucia fell ill, her bishop finally ordered her to write down the rest of the secret. the brief message was sealed in an envelope and passed to the bishop of leiria. on several occ

FAUST

thing that breathes with life did he, the orderer, appoint which he, to honour the olympians, wishes slain. dubious it is, but further worry i dismiss, and let all be committed to the lofty gods who evermore fulfil as seemeth good to them; men may esteem it evil or esteem it good, but we who are but mortals must accept and bear. ere now full oft the sacrificing priest has raised the heavy axe to consecrate the earth-bowed beast and yet he could not finish it, for he was checked by nearing foes or by an intervening god. chorus. thou canst not imagine what will come next; queen, we beg, enter and be of good cheer. evil and good still come unexpected to mortals; though foretold, we credit it not. truly, did troy burn; truly, we saw death before us, shamefullest death; and are we not here joi

s rare. ah, stay in this fair land, stay thou so fair! euphorion. dream ye of days of peace? dream on whom dreams may please! war! is the signal cry, echoed by victory! chorus. who in peace ever wishes war back again, himself doth sever from hope s rich gain. euphorion. they whom this land hath led out of dread into dread, free, of undaunted mood, not sparing of their blood: to their unbreakable, consecrate chain, fighters unshakeable, may it bring gain! chorus. look aloft! how high he s mounting! yet to us not small he seems, as if armed, on triumph counting, as of bronze and steel he gleams. euphorion. not on walls or moats enduring, on his own strength each must rest; fortress firm and all-securing is a man s own iron breast. would ye live unconquered freemen, arm, and off to combat wil

FIRE OF QAYIN RITE

horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecrate humankind with sacred heat. thou art he: who led the hosts of the watchers, the fair sons of the gods to mingle their fiery seed with the beauteous daughters of men in the world s morning. thou art he: king of the daemons of wisdom, thine ministers who are the elder daemons formed of the fire: shemyaza, armaros, baraqijel, kokabel, ezeqeel, araqiel, shamsiel, sariel. thou art he: who in

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ds she saw, they melted away and fresh ones took their place. i have30volumes, containing upwards of12,000answers received in this way, which i keep carefully under lock and key. a crystal, if properly used, should be dedicated to a spirit."headded that 'although i have had a crystal since1824i have never seen anything myself' what he did not tell them was that he used precise magical formulae to consecrate his. crystals and magic mirrors.tohis fellow rosicrucians of the s.r.i.a. he was more forthcoming 'after thirty years' desultory working with crystalsfoundation2iand mirrors, i had in1854,under spiritual instructions,prepared and consecrated a large mirror, dedicated to a spiritknown to me as the c.a [i.e. crownedangel],for the purpose of receivingvisionsand responses to metaphysical qu

ind" waite was re-admitted in 1896, entered the second order and waited for his time to come.theordercontinued to expand: in edinburgh the amen-ra temple was consecrated in 1893 and the scottish adepts prompt255 ly erected their own second order vault; mathers, ordeoduce comiteferroas we should call him in a secondordercontext, set up a new temple in paris, ahathoorno.7,and asked annie homiman to consecrate it injanuary 1894;and the secret chiefs were providing examination material for the new gradeoftheoricus adeptus minor. but all was not well. anniehomimanwas growing increasingly unhappy with mathers' constant demands for money and was concerned over his political involvements. his letters to her, and to others about her, were rude and belligerent, and finally she had had enough. in sep

ing amongthe whitefigures.'theexperiment carried on and magic became real for yeats. in january1893yeats was initiated into the second order, albeit in an unusual manner, for he took the portal ceremony and the first partofthe adeptus minor ritual one friday and com255 pleted the second andthirdpoints on the day following. throughout that year yeats made frequent visits to the vault, initially to consecrate his magical instruments and later, perhaps, to consecrate talismans, carry out magical evocations or to in255 dulge in automatic writing. as a sound discipleofmathers, yeats saw the need to treat the golden dawn system as a whole and he favoured the system of examinations that ensuredathorough grounding in practical occultism for the newborn magician. indeed, the pamphlet,is theorderof

?'hiereus:'they are 3 also:thestolistes, the dadouchos and the kerux, with the sentinel who stands armed outside, whose duties are to repel intruders and to prepare the candidate.'dadouchos:'my place is in the south with the censer, as an image of heat and dryness. my duty is to see that the lamps and fires of the temple are ready at the opening; to watch over the thurible and the incense; and to consecrate the hall, thefratresandsororesand the candidate by fire.'stolistes:'my station is in the north, with water and aspergillus, to signify cold and moisture. my duty is to see that the robes, collars and insigniaofthe officers are ready before the opening; to watch over the cup of cleansing water; and to purify the hall, thefratresandsororesand the candidate with water.'kerux:'my place is o

tolistes passes to e, faces hierophont, makes a cross with cup and sprinkles thrice.heproceeds in succession to s.w. and n, facing each point, when he repeats cross and sprinkling. he completes circle by returning to e, where he faces hierophant, uplifts cup and says:sto/istes:'i purify with water.'hesalutes thethroneand returns to his place by s. and w.hierophant:'fraterdadouchos,i direct you to consecrate the hall and members by fire.'108thegoldendawnthedadouchos passes by w. and n. to e, faces hierophant, salutes, raises thurible, makes cross therewith and censes three times. he proceeds s, w. and n. facing each point, making cross as before and censing three times. he returns to e, uplifts thurible and says:dadouchos:'i consecrate with fire' he again salutes the throne and returns to h

edarkness hashiddenhimunderhis wings.'hierophant:'hislimbs are still weary from the warthatwas in heaven.'kerux:'childofearth,unpurified and unconsecrated, youcan255notenterthesacred hallofthe neophytes.'thestolistes cross-marks the candidate on the forehead and sprinkles him three times.stolistes:'ipurifyyou with water.'thedadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you withfire.'ifthereismorethan one candidate the consecrationofeach with fire andwatermustbe completed before proceeding to the next.thestolistesanddadouchos resume their placesbutremain standing.hierophant:'inheritorofthe dying world, what do you seek among us?'hegemon(replying for candidate:'mysoul wanders in the darkness, seeking forthelightofthehiddenknowledge,andi believethati sha

ses the e. for the second time (knocks)thekerux then halts in the s. and, turning round, bars the way, saying:kerux:'childofearth, unpurified and unconsecrated, you can255 not enter the pathofthe west.'thestolistes cross-marks the candidate on the forehead and sprinkles him three times.stolistes:'i purify you with water.'thedadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you with fire.'thestolistes and dadouchos fall backto their places in rear of the procession.hegemon:'childofearth, twice cleansed with water and conse255 crated with fire, you may approach the gateofthe west.'thekerux leads the procession to the throne of the hiereus and there pausing raises the hoodwink of candidate, who is threatened by the hiereus with his sword.hiereus:'you cannot

acesthecandidate'shoodwink; the procession again moves forward, passing the hierophant, who knocks, andthehiereuswho also knocks.whenit arrives again at the n. the kerux, turning,barstheway forthesecondtime:kerux:'childofearth,unpurified and unconsecrated, youcan255notenterthepathoftheeast.'thestolistesanddadouchoscome forwardandconsecrate as before.stolistes:'i purify you withwater.'dadoushos:'i consecrate you withfire.'theyretire together to therearofthe procession.hegemon:'childofearth, thrice cleansed with waterandconse255crated with fire, you may approach thegateofthe east.'thekeruxleads sunward to thehierophantand raiseshood255winkofcandidate.hierophant:'youcannotpass by me, saidtheguardianoftheeast, until you havelearnedmy name.'hegemon(replying for candidate 'your name is light daw

atewayofthe hidden knowledge' he draws the neophyte forward by the grip until he stands between the pillars, and then receives his sword from the hege255 mon. he returns to his former position e. of and close to the black pillar.hiereus:'letthe final and perfect consecration take place.'thekerux passes to the n. and there pauses until the procession is formed.thestolistes and dadouchos purify and consecrate the hall as in the opening,butin place of facing the hierophant and raising their vessels on high, they salute and then turn to consecrate the neophyte as previously.stolistes:'i purify you with water.'dadouchos:'i consecrate you by fire' again saluting thethrone,they pass by s. and w.ton.,taking their places a short distance behind the kerux.hierophant:'honouredhegemon, i command you t

GOETIA LUCIFERIAN

, envision the fires of azazel and hecate, purifying and blessing the blade with your divine will. when the blade is heated, take the knife and place it in the water 24 by the blood i give i empower this blade, the very knife of my divine will by the moon waxing and waning i do receive the fallen stars fiery and ancient blade of steel do i summon thee, with the fires of azazel called shaitan do i consecrate thee, by the flames of hecate do i empower thee! the circle is cast in the sabbat journey of the celestial and infernal blessed is this sacred blade so mote it be! the black hilted knife (evocation dagger) the black hilted knife is the blade of barbarous evocation, the knife dedicated to shaitan of midnight and banal, the daemonic adversarial blade of lucifer, the sacred weapon of banis

d which is very dangerous to the process which it is created. vessel preparation may continue once the pot has been cleaned. the magician will scribe the binding sigil of solomon upon it, as this will exteriorize the force summoned to reside in this temple in the earth, which you may communicate with by dreams. it is optional for the sorcerer to add a drop of his or her own blood in the vessel to consecrate it as his own. the sigil will be prepared on virgin parchment or some high quality paper. it may have a strong reinforced backing such as a piece of leather or toadskin (if common amphibious frogs or such inhabit an area, watch for dead ones which you may use. the vessel itself may contain a layer of grave soil and images, perfumes or such which you associate with the spirit. once the m

pears when the sun is in certain southern signs, in a human form. he appears in front of four mighty kings, whom he leads. gaap is a divinatory spirit as well as one which acts as an accelerator of social behavior, i.e. how individuals act are perceived and read by specific body language and posture, etc. gaap is also a spirit of astral and dreaming projection. this spirit also teaches one how to consecrate items unto amaymon, his king. 53 h furfur furfur is the thirty-fourth spirit of solomon, who is a great and mighty earl. this spirits appears as a deer with a fiery tail, who is said never to speak truth. this translates in an initiatory context that furfur echoes the conscious mind, that is, he does not reveal the depths of the true self, i.e. the subconscious abyss within. furfur is a

crow, however will take human shape once the magicians requests it. malphas is a might president who is very powerful. he does build high towers like malthus however may also bring you the knowledge of your enemies desires and thoughts. it is required for creation and manifestation of this spirit that one performs a sexual sacrifice (for material basis) for which one would focus on the sigil and consecrate it accordingly. it is known that malphas will deceive the magician if he is not careful. be prepared and be exact in your commands. 56 n raum raum is the fortieth spirit of solomon, who is a great earl. in the black mirror and the evocation circle he appears in the form of a crow, but will appear in a human form if commanded. raum was said to steal treasures from a king s castle, howeve

GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

recommended to be perfomed in the mornings for as long as one is in the practicus gra fthe lesser ritual of the hexagram after learning to banish the elements, which is the purpose of the lbrp, one should learn to banish the planetary influences. the banishing ritual of the hexagram (brh) serves this purpose. like the lbrp, though, it is a minor banishing for lesser workings. before attempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. however, with this ritual and the lbrp, rituals such as israel regardie's middle pillar exercise can be performed -frater p.a.l. face east. perform the qabalistic cross as in the lbrp. perform the analysis of the keyword. trace the banishing hexagram of fire, in gold, before you in the air vibra

GOLDEN DAWN RITUALS A

world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g

GOLDEN DAWN RITUALS C C1

x \yhla atyrara t yj la ydc atyrara a 13 l k y f b c l k y f b c l k y f b c l k y f b c l k y f b c l k y f b c a a a a a a tudw hwla hwhy atyrara r tudw hwla hwhy atyrara r tudw hwla hwhy atyrara r 14 tudw hwla hwhy atyrara r y y l k y f b c l k y f b c l k y f b c l k y f b c l f k b c l f k b c a a a a a a tudw hwla hwhy atyrara r tudw hwla hwhy atyrara r 15 when it is necessary to purify and consecrate any place, use the lesser banishing ritual of the hexagram (b.r.h. this may be done in conjuction with the l.b.r.p. remember the lesser ritual of the hexagram is better suited to banishing unwanted planetary forces. in most cases, the standard b.r.h. of l is appropriate, but there may be circumstances to use other specific hexagrams of a particular planet. another important reason for t

m of the sign. 3. when invoking a planet, vibrate the divine name of the sephira which rules the planet, the seven lettered name atyrara, and also the particular letter of that name which corresponds to that specific planet. illustrations: a a l r r" a a? r r a i y! t t- a a 5 4. when invoking a planetary force, find the quarter of the heavens that the planet is situated at the time. 21 5. always consecrate and guard your place of working by using the b.r.h. 6. after performing the b.r.h, then perform the l.i.r.h, tracing the four forms for the specific angle of the planet that is required (remember, for each planet the mode of tracing varies. 7. when dealing with a, use all six planetary methods of tracing for each form. also, trace the planetary symbol within the center of each, and then

GOLDEN DAWN RITUALS D

de. remember, at one time, the lotus wand was strictly for the inner order, for zelator adeptus minor on up. but in the hermetic order of the golden dawn in the outer, we do teach the building of the lotus wand and give the student a simplified method of consecrating the wand. many times, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wrapped in white silk or linen, and must be free from all other external influences. it is acceptable, perhaps, that an uninitiated individual or a member of the outer order might have their wand wrapped in the inappropriate colors, but it is not acceptable once a person has entered

he east saying "i purify thee with water" and facing west and doing the same. then you take the incenser and perform the same procedure with o. another method may be done by purifying each elemental quarter with n and o, beginning in the east and ending in the east. so, as you go to the east, sprinkle or swing to the left, right, center, and draw a cross in the air with the tool and say "i purify/consecrate thee with n/o" then move on to each of the other quarters repeating the same. after you have performed these banishings and purification's with n and o, you will then say the call from the chaldean oracles. for nit is "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" for o it is "and when all the phantoms ha

e portion give the 5=6 grade sign. then, looking upwards to the heavens while holding your wand up high, close your eyes and say "o harpocrates, lord of silence who art enthroned upon the lotus, twenty-six are the petals of the lotus flower of thy wand. o lord of creation, they are the numbers of thy name. in the name hwhy (vibrate, let the divine light descend" step 5 now, here you will begin to consecrate the sections of the lotus wand. facing the quarter attributed to the particular band that you are consecrating, according to the horary or using the zodiacal wheel, repeat the invocation for each of the bands individually. be sure to observe the divine name, angelic names and letters specifically attributed to each one. begin with a and work your way down the band. it is important to in

f the sign required. so, if you are dealing with a, you will use the invoking pentagram of o. after you have sufficiently charged all twelve bands, then you will lay your wand on your altar with the lotus facing east, you will stand in the west, raise both of your hands, and enflame yourself with the following prayer "oh isis, great goddess of the forces of nature, let thine influence descend and consecrate this wand which i dedicate unto thee for the performance of the works of the magic of light" step 6 wrap your lotus wand in the appropriate silk or linen. 8 step 7 purify the room by n and o just as you did in the beginning; leave nothing out here. step 8 perform the reverse circumambulation to break up the forces. remember, going in reverse breaks up the vortex. step 9 place your lotus

GOLDEN DAWN RITUALS F

a: in itself/ itsef f consecration of the rose cross lamen r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 even after you have carved, cut, and painted your rose cross lamen, it is still incomplete until it is empowered, consecrated and charged by the following ritual. it is a well known axiom that "practice makes perfect" one of the secrets of a true adept is that he or she does not just consecrate and empower his magical implements once, but rather several times. some adepts have been known to set an anniversary date and such as once a year, for example, on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effec

clusion of the b.r.h, the adept should place his lotus wand on the altar. 3 note: when the lotus wand is set on the altar, the lotus should always be facing east. if the adept is working in a confined space, he may then place it in a holder which is upon his body or set it along this side of the altar. step 4 let the adept pick up the second nchalice which is in the north. beginning in the north, consecrate the four quarters with the element of n. this may be accomplished by sprinkling nfrom the left to the right to the center and tracing a large cross. let the adept now recite the following "so therefore first the priest who would governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" beginning in the south, do likewise with o, consecrating the f

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

GOLDEN DAWN RITUALS G

2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different days. at least there should be an approximate twenty-four minute interval between each consecration. the adept will be wise in determining the tattwa hour for each element and consecrating each element in that hour. for example, you would consecrate the fire wand within the hour of the o t

that hour. for example, you would consecrate the fire wand within the hour of the o tattwa. special note: the easiest way to determine the tattwa hour is to find the time of sunrise. remember, akasha will always begin with sunrise and last for twenty-four minutes, followed by vayu, tejas, apas and prithivi. this cycle will last throughout the day until the next sunrise. should the adept decide to consecrate all four of the tools at the same time, the same opening may be utilized once. should the adept decide to consecrate each tool on a separate day in accordance with its elemental nature, then the adept must repeat the entire opening and closing. please note that if you are utilizing one of the several books on the golden dawn, the names utilized on the tablets may be different. we used t

by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" step 4 replacing the chalice, let the adept take the incense (we recommend that our rosicrucian fraternity use the traditional rose and amber incense blend. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the

rpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element required, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quarter of the element whose implement is being consecrated and empowered. step 9 let the adept hold the lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being consecrated a circle followed by the appropriate spirit pentagram and the appropriate inv

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

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

GOLDEN DAWN RITUALS VENUSZAM16

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, 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 tal

harged by the intelligence hagiel, in order that spiritual vision may be mine, and that it may assist us to overcome all obsticles of both a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of yhvh tzboath, to consecrate in due ceremonial form this venus talisman. and i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may b

k apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of netzach witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the name of yhvh tzboath" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say

unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with water and consecrate with fire. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. befor

tes of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of th

iel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel haniel who rules over the divine realm netzach, that he may command to my assistance the choir of angels, those lesser gods, the elohim, that they may 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 c

the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with water and with fire. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy na

GOLDEN DAWN RITUALS Z2

of the land of night. i am he whose name is darkness. i am he great one of the path of the shades. i am the exorcist in the midst of the exorcism. appear thou therefore without fear before me, so pass thou on. he then reveils the sigil. n. take the sigil to the north, circumambulating first, halt, place the sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto ma

ty and ill-defined form (but if, as is probable, the operator be naturally inclined unto evocation, then that spirit may perchance manifest earlier in the ceremony than this. still, the ceremony is to be performed up to this point, whether he be there or not) now, as soon as the magician shall see the visible manifestation of that spirit s presence, he shall quit the station of the hierophant and consecrate afresh with n and with o, the sigil of the evoked spirit. s. now the master of evocations removes from the sigil the restricting cord, and holding the free sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, by and in the names of.,i do invoke upon thee the power of perfect manifestation unto visible appearance. he then circumambulates the circle thrice ho

h in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to lead the way. l. then, taking up the light (not from the altar) in the right hand, circumambulate. now take up the telesmata or material basis, carry it around the circle, place it on the ground due south, then bar it, purify and consecrate with n and o and afresh, lift it with left hand, turn and face west, say, creature of talismans, twice purified and twice consecrated thou mayest approach the gate of the west. m. he now passes to the west with talisman in left hand, faces southeast. partly unveils telesmata, smites it once with the flat blade of the sword and pronounces, thou canst not pass from concealment unto manife

. i am he whose name is darkness. i am the great one of the path of the shades. i am the exorcist in the midst of the exorcism. take on therefore manifestation without fear before me, for i am he in whom fear is not. thou hast known me so pass thou on. this being done, he replaces the veil. n. then pass around the circle with the talisman, halt due north, place talisman on ground, bar, purify and consecrate again with n and with o, and say, creature of talismans, thrice purified and thrice consecrated, thou mayest approach the gate of the east (hold talisman aloft. o. hold telesmata in left hand, lotus wand in right, and assume hierophant s form. partly unveil talisman, smite with flat of sword, and say, thou canst not pass from concealment unto manifestation save by virtue of the name hwh

ing the sword as usual, and thus doing, let him address an humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete the work. he is then to take back the talisman to between the pillars, and repeat the former process, then assuredly the light will flash. now, as soon as the magician shall see the light, he shall quit the station of the hierophant and consecrate afresh with n and with o. s. this being done, let the talisman or material basis have the cord removed, smite it with the sword and proclaim, by and in the names of, i invoke upon thee the power of. he then circumambulates thrice, holding the talisman or material basis in his right hand. t. the magician, standing in the place of the hierophant, but fixing his gaze upon the talisman or m

GOLDEN DAWN RITUALS Z3

h and justice. the hierophant, in granting the permission, seals the candidate with a new name given to the physical body of the outward man, but signifying the aspirations of his soul. as a consequence of the affirmation of the motto as the name of the candidate in the hall of truth, osiris, sends forward the goddess of the scales of the balance to baptise him with n and the companion goddess to consecrate him with d. as it is written, unless a man be born of water and of the spirit, he shall in no way enter the kingdom of heaven. the kerux instantly bars the candidate s passage to mark that though he has been admitted, the natural man of unpurified desires cannot be a dweller in the hall of the truth. the goddesses of the scales immediately purifies and consecrates him, which operation c

GOLDEN DAWN RITUALS ZAM10

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 of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lady of the consuming fire, purify me and consecrate me who is aeeshoorist, the justified one, lord of life, triumphant over death. upon my brow are arrayed the twelve stars of light. wisdom and understanding are balanced in my neschamah. hrwbg and power are on my right hand, and the thunderbolts of f! dsj on my left hand, and the sweet fountains of magnificence. in my heart is hwchy, the reconciler who is the symbol of the red 5 rose on

GOLDEN DAWN RITUALS ZAM15

o the magical sword by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow members of the outer order to make their tools, one in each grade, it is appropriate to require the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. mag

no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical sword is to be used in all cases where great force and strength

GOLDEN DAWN RITUALS ZAM16

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 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 tal

manifest unto me. i proclaim that this talisman shall be charged by the intelligence layphy, in order that spiritual vision may be mine, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the w

and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of dsj which i have invoked to this temple, know that all is now in readiness to consecrate this talisman. aid me with your power that i may cause the great angel layphy to give life and strength to this creature of talismans in the name of la, ab" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of al

red unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with n and consecrate with o. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before a

tes of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of th

ll things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel layqdx who rules over the divine realm dsj, that he may command to my assistance the choir of angels, those brilliant ones, the \ylmcj, that 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 t

of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with n and with o. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east

GOLDEN DAWN RITUALS ZAM18

land of the dead and away from the land of the living" step 7 s.i.r.h. of l. trace l hexagram with sigil in the center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so tha

GOLDEN DAWN RITUALS ZAM21

in heaven, and in every virtuous and godfearing heart? 3 o god the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen (all rise) chief adept "fraters and sorors of the r.r. et a.c, let us purify and consecrate this temple. magus of water, i command thee to perform the lesser banishing ritual of the pentagram and to purify this hall and all members with the element of water" magus of water "mighty chief, all thy commands shall be obeyed (magus of water performs l. b. r. p. and then takes water chalice off west altar and brings it to the east facing chief adept) magus of water (draws invoking w

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

he circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael, i consecrate thee with fire" magus of fire (he then lights the four red lamps at the edge of the circle, starting in the east and ending at the fifth lamp sitting on the center altar, while sayi

GOLDEN DAWN RITUALS ZAM22

e of yehashua and by the utterance of the word, come and protect and defend us and this order without any delay upon its utterance, for i now declare this temple and rite duly closed. bell/ iconsecration ceremony for a sun (a) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 it is without question that the most important planetary talisman the adept of our order can make and fully consecrate is a solar talisman. it is in this talisman that rtk shines through the visible sun to attract to the adept the solar rays of spiritual illumination. thus, the solar talisman may be used for the attraction of better health, greater vitality, increased creative abilities, and enhancement of the jwr. its greatest potential to the adept of our order is to act as a conduit of solar illumina

el 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 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

cle in the west. holding sword in hand, circumambulate once to the west, and draw it within the circle using the point of the sword. say: creature of talismans, enter thou within this sacred circle that thou may become a dwelling place of laykn, and may ye be filled with the spirit of trws under the dominion of laykn. enter within and become the manifestation for the beauty of trapt. 7 purify and consecrate talisman with n and o. say: in the name and by the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this talisman, the light of hwchy may shine forth

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

e able to perform the great work and that i may be better enabled to aid my fellow human beings. may the powers of a and the holy one, blessed be he, witness my pledge. step 9 place the talisman on the white triangle upon the altar. stand west of the altar and face east. say: o ye powers of trapt which i have now invoked within this temple, know that all is now in readiness to duly and completely consecrate this talisman of a. i call upon ye now, ye powers of trapt, to aid me with your might and power that i may cause the great angel lakym to give life and strength to this creature of talismans, and that under the direction of laykn, which is fully and 8 completely in conformity with my will, the spirit of a, trws, may empower and fortify this a talisman in the name of tudw hwla hwhy! step

unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystical circumambulation take place on the pathway of darkness! step 2 take the talisman, and circumambulate one time. stop in the south and place it on the ground. bar the way with the lotus wand and the sword crossed, as kerux in 0=0 initiation. purify the talisman with n and consecrate with o. step 3 lift up with left hand, face west and say: creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the talisman as the hiereus. say: thou cannot pass from concealment into manifestati

nifestation save by the virtue of the name \yhla. before all things was the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of an exorcism. take on manifestation before me without fear, for i am he in whom fear is not. thou hast known me, so pass thou on. 10 i purify thee with n and consecrate thee with o. pass thou on towards the east. step 5 upon arriving at the east, strike it once, unveil it partially. say: thou cannot pass from concealment into manifestation save by the name hwhy. after the formless and the void and the darkness cometh the knowledge of the light. i am the light that ariseth in the darkness. i am the exorcist in the midst of exorcism. therefore, take on m

he holy one, blessed be he, the reflected light of rtk, the beauty of the divine, the heart of etzchayim, lift me up, i beseech thee, and manifest through me thy power, grace and generosity of spirit. grant unto me the mighty power and hope of the mighty archangel lapr, who rules over the divine realm of trapt, that he may command to my assistance those 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 a

s. go to the east, face west, and in the sign of the enterer project your current of will upon the talisman. seal the current with the sign of silence. stop, and see if a light is flashing and flickering on the talisman. if the adept is not satisfied with the charge, repeat the above invocation from the position of the throne in the east. as soon as the light is seen, quit the east and purify and consecrate the talisman with o and n. step 14 remove the cord from the talisman, lift it on high and smite it three times with the sword and proclaim: in the name of the lord of the universe, by the solar light, the power of ra and the name of tudw hwla hwhy, strong and mighty, i invoke upon thee the powers of trapt. step 15 circumambulate three times with talisman in the right hand. return to pos

GOLDEN DAWN RITUALS ZAM24

aises his wand, and faces west "in the name of the lord of the universe, who works in silence and whom naught but silence can express, and by command of the very honored hierophant, i proclaim that the autumnal equinox is here and that the password_ is abrogated (kerux returns to place. members stand facing toward the altar and follow the officers in making the signs toward it) hierophant "let us consecrate according to ancient custom, the return of the equinox" hierophant "light" hiereus "darkness" hierophant "east" hiereus "west" hierophant "air" hiereus "water" hegemon (knocks "i am the reconciler between them. all make the neophyte sign toward the altar" dadouchos "heat" stolistes "cold" dadouchos "south" 3 stolistes "north" dadouchos "fire" stolistes "water" hegemon (knocks "i am the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

r lxxx x, thebook of the dead in order to investigate the watchtowers and aethyrs it is essential to be able to travel in the subtle body, known as the body of light. there are many good books available on this subject (crowley's liber o is an excellent exampie) that can provide useful details. the following is a summary of the most important steps in the development of your subtle body: stage 1. consecrate a circle and work within it. forget deities, watchtowers and aethyrs for awhile and concentrate only on mentally leaving your physical body. try to see your body as if you were standing in front of it. stage 2. observe astral counterparts of physical objects. create your own astral temple complete with furniture. exercise your body of light and your magical imagination at regular interv

e flaming hexagrams in the air alter tracing them with your wand. the four holy names of divinity spoken in step 6 107 are explained in enochian magic and shown in figure 9, appendix a. these four names of power together with the ultimate duality of object (the universe) and subject (your own self) constitute a living hexagram. 108 wand invocation the following is a ritual that you can conduct to consecrate your magical wand: step 1. consecrate a circle. step 2. hold your wand in yy o u r right hand, face the watchtower of fire and say, edlprnaa (eh-del-par-nah-ah, i invoke you from the watchtower of fire to come forward and instill the power of change within my wand (see the power to produce changes entering into your wand. step 3. address the seniors and say, aaetpio (ah-ah-eteh-pee-oh

to be the physical embodiment of these fire qualities. hold up your wand before you and say, kab bitom-zizop (kah-beh bee-toh-meh-zodee-zodoh-peh) the wand is a container of fue. step 5. know your wand to be fully charged with the forces of the seniors of fire. step 6. end chis invocation with an appropriate banishing ritual. 110 sword invocation the following is a ritual that you can conduct to consecrate your magical sword: step 1. consecrate a circle. step 2. hold your sword in your right hand, face the watchtower of air and say, bataivah (bah-tah-ee-vah-heh, 1 invoke you from the watchtower of air to come forward and instill the power of discernment within my sword (see the power to discem and discriminate entering into your sword. step 3. address the seniors and say, habioro (hah-bee

ical embodiment of these airy qualities. hold up your sword before you and say, nazpz tol-toh vaoan (nah-zod-peh-zod toh-el-toh-heh vah-oh-ah-neh) the sword is all-victorious truth. step 5. know your sword to be fully charged with the forces of the seniors of air. step 6. end this invocation with an appropriate banishing ritual. 112 cup invocation the following is a ritual that you can conduct to consecrate your magical cup: step 1. consecrate a arde. step 2. hold your cup in your right hand, pace the watchtower of water and say, raagiosl (rah-ah-gee-oh-sel, 1 invoke you from the watchtower of water to come forward and instiil the power of reflection within my cup (see the power of passive reflectivity entering into your cup. step 3. address the seniors and say, lsrahpm (less-rah-pem, i in

odirnent of these watery qualities. hold up your cup before you and say, talho affa-adphant (tah-leh-ho ah-feh-fah-ah-deh-peh-hah-en-teh) the cup is an indescribable emptiness. step 5. know your cup to be fu ly charged with the forces of the seniors of water. step 6. end this invocation with an appropriate banishing ritual. 114 pantacle invocation the following is a ritual that you can conduct to consecrate your magical pantacle: step 1. consecrate a circle. step 2. hold your pantacle in your right hand, face the watchtower of earth and say, ikzhikal (ee-keh-zod-hee-kal, 1 invoke you from the watchtower of earth to come forward and instill the power of fruitfulness within my pantacle (see the forces of fruitfulness entering into your pantacle. step 3. address the seniors and say, laidrom (

cedures: preparation. construct a card of the desired region to be viewed, one for each subquadrant or cross of the four watchtowers. these can be similar to figures 1 through 16 in appendices 13 or c exceptthey should be in brightcolors. if desired, you can make the squares into tnutcated pyrantids like those shown in figures 15 through 31, appendix a. in any case use appropriate colors. step 1. consecrate a work area by conducting the ritual of the pentagram for banishing. face the corresponding direction and with your wand, trace the hexagram of the appropriate watchtower in the air before you in the corresponding color of the tablet. step 2. place the card with the desired region in front of you. you may need to pin iit to a wall orto an appropriatety colored drape. it should be at eye

nd success with the beginning method of spirit vision, you should be able to advance to the following exercise: preparation. in addition to the cards used in the beginning exercise, you must memorize the signposts of the desired square. this includes the proper call, the enochian names of power and the presiding egyptian deity and sphinx if the goal is one of the lesser watchtower squares. step 1 consecrate the area around you by executing the rituals of the pentagram and hexagram for banishing. use an appropriate magical formula. steps 2-5 of the beginning method.(see page 118) step 6. recite the appropriate cali (see enochian magic for details an the calls. vibrate the names of power in appropriate order: the holy name, the great king, the six seniors, the two calvary cross angels, the a

d the operation. notes to step 5. faithfully record your results. in time you may be able to establish patterns which are not otherwise recognizable. 127 ritual outline for a journey to square b of oyvb in water of air use the following outline to create your own ceremony to travel in the spirit vision to the watchtower of air, the subquadrant water of air, the square b of oy (v) v (u) b. step 1. consecrate a arde and enscribe it with the formulas of kal and toog (see formulas of enochian magick. execute the banishing rituals of the pentagram and hexagram. stand with your sword or dagger and face east. trace the yellow banishing pentagram and hexagram of air. fill the room with the scent of galbanum or peppermint. step 2. recite the third cali as follows "behold" declares your god "1 am a

l body using the closing of the veil and then employ the banishing pentagram and hexagram of air. be sure to record your experiences in your magical diary. 130 ritual outline for a journey to square a of pali in fire of fire use the following outline to create your own ceremony to travel in the spirit vision to the watchtower of fire, the subquadrant fire of fire, the square of a of pali. step 1. consecrate a circle by executing the banishing ritual of the pentagram and hexagram. inscribe it with the formula of mzkzb. stand with your wand and face south. trace the red banishing pentagram and hexagram of fire. fill the room with the scent of olibanum or cinmmon. step 2. recite the sixth cali as follows: the spirits of the fourth angle are nine who are mighty in the firmament of waters, who

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

(p. 1065, mingling of blood in oaths and covenants was ancient and widely spread, ra. 192-3; the stigma was known in germany long before witches were prosecuted^ the regular name for it being anamdli (graff 2, 715. the corresponding amgeli in on. i find only in the ethical sense of nota=vituperium; but when heroes of old scandinavia found themselves dying the stra-dau^i in bed, they used first to consecrate themselves to osinn, who would ouly take a bleeding hero, by scratch of sijcar, e /en as he before dying gave himself a gash with gungnir (p. 147; this they called marka sik geirs oddi, marka sik osni, yngl. saga cap. 10. 11. and i incline moreover to connect the 'tires tacen' p. 200, and even the' todes zeichen' p. 847; about all this there was not a thought of criminal sorcery (see su

malagigi melts it at a slow fire, she dwindles away. that such figures were sometimes baptized, is shewn by a sermon of berthokvs (cod. pal. 35 fol. 27* so nimpt diu her und tauft ein wachs, diu ein holz, diu ein totenpein (dead man's bone, allez daz sie domit bezouber^ and this proves the connexion of magical appliances with superstitious healing appliances. as the sick and the restored used to consecrate and hang up in churches an image or a limb of wax, so by images the witch maimed and killed. no doubt this kind of conjuring goes back to the oldest times; we find it in ovid, amor. iii. 7, 29: sagave punicea defixit nomina cera, et medium tenues in jecur egit acus? and goeth and taketli liis crossbow, and having bent it, will shoot at the image' then said the other' as thou lovest thy

GRIMOIRE OF TURIEL

f thy spirits and angels, and hast given unto man that with them, faithfully used, power thereby to work many things; bless these, o lord, framed and written by the hand of me thine unworthy servant that being filled with divine virtue and influence by thy commands, o most holy god, they may shew forth their virtue and power to thy praise and glory through jesus christ our lord. amen. i bless and consecrate you in the name of the father, the son, and the holy ghost, the god of abraham, isaac, and jacob. asperges me, etc. amen. benediction of the garment o holy, blessed and eternal lord god who art the god of purity and delightest that our souls should appear before thee in clean and pure and undefiled vestments being cleansed, blessed, and consecrated by thee, i may put them on, being ther

e spirits, come with your cohort, come with diligence to the place where i am going to begin my operation under your auspices; be attentive to my labours and contribute your assistance that it may rebound to the honour and glory of the highest. the secret grimoire character of aratron lord of saturn. perfumes: saifron, with the wood of atoes, the elder and the pine. add to it a grain of musk, and consecrate the whole, pulverized and mixed together in a paste. the secret grimoire chabacter of praleg lord of mars. perfumes the head of a frog, the bovine blood, a grain of white poppy, fiowers of camomile, and camphor, pulverized into a paste by the mixing of the blood of a virgin kid. the secret grimoire character of phul lord of the moon. perfumes: leaves of the mandrake, sal ammonia, roots

HAMIL THE ROSICRUCIAN SEER

of thy spirits and hast given unto them that useth them faithfully, power thereby to work many things. bless now 0 lord this crystal formed, framed, and written by the hand of thine unworthy servant, that being filled with divine virtue and influence by thy command 0 most holy goditmay show forth its virtue and power to thy praise and glory through jesus christ our lord, amen (thensay)i bless and consecrate this crystal in the name of the father, and of the son, and of the holy ghost.inconsecrating all the instruments &c necessary in thisart,the invocant must repeat the ceremonies &c while placing his hands upon the different articles with his face turned towards the east, having done that, he may then place before the circle the table with the crystal thereon together with a candlestick c

in thetop-butwere i to make another i should cut differendy. i would have a square boxofthe same size made with a loosebottom-thetop with two holes the widthofmy eyes with sockets like an opera glass and then there would be no occasion to flatten a ladies nose or bring on strabismus. i could then cover the bottomofthe box with the white silk place the glass onitand fasten it in place.theni could consecrate the mirror and all would be complete. in these matters so much depends upon their being manufactured by the exegist?]who uses them.ofcourse there is no hole in theglass-thatis on the bottom with the white silk underit.i have just found the place hi my msbuti must refer to the rough book taken at the time. i will also work out the ring matter and let you know. i never could learn anythin

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

is esteemed as the counter-charm to the evil eye, as the occult magian telegraphic. the horns, or radii of the merry-andrew, or jester, or motley, and the horns of satan,-indeed, the figure of horns generally* even have* horns generally whether the horns of the cocu, which need not be those of the wittol, or contented, betrayed husband, but generally 98 the rosicrucians. a strange affinity in the consecrate and religious. the horse-shoe, so universally employed as a defensive charm, and used as a sign to warn-off and to consecrate, when as it so frequently is-displayed at the entrance of stables, outhouses, and farm-buildings in country places, speaks the acknowledgment of the devil, or sinister principle. the rearing aloft, and throwing out, as it were, of protesting, and in a certain fas

KETAB E SIYAH

enemies gather like hyenas to laugh and wait for my arm too to fail that they might pick the bones of my kingdom clean. o accursed is the line of methuselah! and accursed shall be those that brought it low. ever was my grandfather faithful in libation to warlike abaddon the destroyer, pouring out bottomless libations to that angel whose shadow falls like smoke upon the battle's field. ever did he consecrate his thousand glories to abaddon that he won by his spear's point in battle upon the open field or in escalade against the walls of some city that would defy our noble line. how i mourn these lost days? not grateful for methuselah's devotion was abaddon and not with favour did he repay the king's homage. rather he came as a lion upon his servant and even before such a terror, was methuse

indeed for noah is not beguiled by wickedness as are the other men of the world. great may noah be in the service of god and sinless be he that his service may be greater. god has decreed that all males that would serve him must bear a mark of that service that all may know them as the servants of he that it is well to serve. from every male child of eight days shall you cut the foreskin and thus consecrate the life of that child to god's service. such circumcision is the mark of god's favour and it is most right that it should be done. this is the decree of god. thus shall i enact upon you that you might go from this place and so do unto your own sons that god may know them for his own. return hence to this place that i might teach to you what other things are decreed by god" having so he

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

symbolical death and rising again. therefore he can give that energy; he may give a blessing to other people just as a priest does, and as the priest has authority to administer certain sacraments, so is the m.m. qualified to accept office in the lodge. 440. still, neither the m.m. nor the priest can convey his power or authority to anyone else. the bishop alone has power to ordain priests or to consecrate other bishops, and only the i.m. is able to initiate, pass and raise masons, and to create other i.m.s. both the bishop and the i.m. have also the power to give a fuller blessing than the priest or the m.m. can bestow. thus there is a succession of i.m.s in masonry, just as there is a succession of bishops in the church. 441. in the science of the sacraments i have explained something o

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

rk. this invocation is performed at the consecration of every lodge, however little the modern consecrating officer may know what he is really doing when he pours forth the traditional offerings of corn, wine, oil and salt, symbols which they themselves have chosen from time immemorial to represent their especial powers. this ancient piece of ritual, when performed by an i.m. duly commissioned to consecrate a lodge, produces stupendous results in the inner worlds; for it amounts to a call made to the planetary spirits at the head of the four lines to recognize the new lodge and to dedicate it to the service of t.g.a.o.t.u. 96. the call is answered. as the corn is scattered in the north, a great golden angel of earth descends in majesty, followed by his angel-train, some of whom are left be

ire, who pours down into the lodge the splendid rhythmic power of that most terrible and lovely of the elements. as the salt is strewn in the east, an angel of the air flashes down from on high, he and his attendants being of a wonderful silver hue shot through with mother-of-pearl. these four great ones, representing the four gods of the elements, the four children or brothers of horus, solemnly consecrate the lodge, binding the brn. into a close unity in the inner worlds and linking with them angels of their orders, who will act as their representatives at each lodge meeting. the tradition of these four passed down to the mediaeval operative craftsmen and became mingled with that of the four crowned martyrs who are the patron-saints of the craft. 97. let me warn my brn. who may be called

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

ed. in christian liturgy, the eucharist symbolizes the sacrifice of the body and blood of jesus christ. blood sacrifice has been practiced in most ancient religious rites as a form of propitiation to the gods and to secure generous harvests. the association of blood with sacrifice is significant, since blood has always been regarded as the bearer of life. thus special measures have been sought to consecrate the blood of a sacrificial animal to the deity. in viking sacrifices, blood was frequently spread on the participants. similar practices are found in many other religions, even in ancient israel, where sprinkling blood on the altar was a preliminary to burning the sacrificial animal. the sacrificial practices of the early hebrews are familiar to the west through the hebrew scriptures (t

LIBER ALEPH

manifest in thyself. first, invoke him by the power of all thy spells and conjurations, with mind concentrated and will vehement, toward him, as i have written in many books. but because thou art nemo, thou mayst safely invoke him, no matter of what nature, within thy circle. now then do thou confer on him as a guerdon of his obedience the dignity of a soul seeking incarnation, and so precede to consecrate thine act by performing the mass of the holy ghost. then shall that spirit make himself body from those elements, and thou partaking thereof makest thine own body his machinery of manifestation, and thus mayst thou work with any spirit soever; yet this shall serve thee most in common life. also the qualities are well defined in the cards of the tarot, so that thou hast a clear-cut means

rmula tota (of the complete formula) ere then is the schedule for all the operations of magick. first, thou shalt discover thy true will, as i have already taught thee, and that bud thereof which is the purpose of this operation. next, formulate this bud-will as a person, seeking or constructing it, and naming it according to thine holy qabalah, and its infallible rule of truth. third, purify and consecrate this person, concentrating upon him and against all else. this preparation shall continue in all thy daily life. mark well, make ready a new child immediately after every birth. fourth, make an especial and direct invocation at thy mass, before the introit, formulating a visible image of this child, and offering the right of incarnation. fifth, perform the mass, not omitting the epikles

LIBER ASTARTE

devotion, let him practise according to the rules of .liber jugorum. 15. further concerning the life of the devotee. now, as many are fully occupied with their affairs, let it be known that this method is adaptable to the necessities of all. and we bear witness that this which followeth is the crux and quintessence of the whole method. first, if he have no image, let him take anything soever, and consecrate it as an image of his god. likewise with his robes and instruments, his suffumigations and libations: for his robe hath he not a night-dress; for his instrument a walking-stick; for his suffumigations a burning match, for his libation a glass of water? but let him consecrate each thing that he useth to the service of that particular deity, and not profane the same to any other use. svb

LIBER LLL PARADIGMAT PIRATE

hemically induced (which for reasons of legality must remain optional. alongside with trance work, this is the final methodology for obtaining supernatural control over the body/mind and using it to alter the field of probability through which we constantly swim. section 3: as an extension of liber mmm, the practitioner will master the techniques of creating a useful set of magical tools and then consecrate them for the great work of magic. a thorough understanding of these techniques will not only create a set of instruments for ritual practice, but also will engrain the practices of investing belief, creating and manipulating taboos and lay the basis for developing skilled paradigm shifting. section 4: in the fourth section the neophyte will be presented with a series of techniques for t

LIBER SAMEKH

hall resound an echo thereof, yet he shall not be able to describe it. it shall seem both louder than thunder, and softer than the whisper of the night-wind. it shall at once be inarticulate, and mean more than he hath ever heard. now let him strive with all the strength of his soul to withstand the will of his angel, concealing himself in the closest cell of the citadel of consciousness. let him consecrate himself to resist the assault of the voice and the vibration until his consciousness faint away into nothing. for if there abide unabsorbed even one single atom of the false ego, that atom should stain the virginity of the true self, and profane the oath; then that atom should be so inflamed by the approach of the angel that it should overwhelm the rest of the mind, tyrannize over it, a

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe-[these] are some of the resemblances which, whether real or only apparent, enabled mithraism to prolong its resistance to christianity" the rites of mithras were performed in caves. porphyry, in his cave of the nymphs, states that zarathustra (zoroaster) was the first to consecrate a cave to the worship of god, because a cavern was symbolic of the earth, or the lower world of darkness. john p. lundy, in his monumental christianity, describes the cave of mithras as follows "but this cave was adorned with the signs of the zodiac, cancer and capricorn. the summer and winter solstices were chiefly conspicuous, as the gates of souls descending into this life, or passin

albans. from bacon's advancement of learning. lord bacon was born in 1561 and history records his death in 1626. there are records in existence, however, which would indicate the probability that his funeral was a mock funeral and that, leaving england, he lived for many years under another name in germany, there faithfully serving the secret society to the promulgation of whose doctrines he had consecrate his life. little doubt seems to exist in the minds of impartial investigators that lord bacon was the legitimate son of queen elizabeth and the earl of leicester. p. 167 of similes appears the following significant allusion "like as men would laugh at a poore man, if having precious garments lent him to act and play the part of some honourable personage upon a stage, when the play were

MASTERING WITCHCRAFT

he speculum, the candlesticks, the pentacle, the mandragore, and the alraun, and all the talismans, philters, incenses, images, and amulets that will be your general stock in trade. the ways and means to manufacture such things will be discussed under the specific headings throughout the book as we come to them. to make your working tools, the first thing you must do is to learn how to purify and consecrate all your raw materials (or exorcise them, as we call it) by means of salt, water, and incense. theoretically, the salt, water, and incense stand for the four elements of the wise earth, water, and fire, together with air symbolically constituting the basis for the material universe, in the language of alchemy and witchcraft. by exorcising anything you are in effect symbolically using th

born and to which all return. it is seen as female in nature and is analogous with night, darkness, space, and, of course, the all-encompassing sea. water is the traditional element of the wise related to it. the cup or chalice is used to contain the salt water of exorcism or, alternatively, the wine of libation. this is the sacramental wine which is consumed in some ceremonies, and also used to consecrate things at times. the cup is also used to compose philters in. during persecution times the use of the chalice or cup was generally discontinued, owing to the fact that should a witch or warlock be found in possession of one, it usually led to an immediate bout of prolonged torture, the reason being, of course, that church authorities inevitably suspected the cup to have been used for he

t strictly necessary, merely a matter of personal preference. finally, wash the show stone itself in an infusion of wormwood, place it on its stand when dry, and cense and seal them both. should you, however, wish to make a speculum, or mirror, instead of buying a crystal, obtain a concave clock glass or chemical watch glass. using the same formula that you composed your triangle by, exorcise and consecrate the clock glass. then paint the convex side with two good coats of black enamel and wormwood. hollow out a piece of wood in the manner suggested for a show-stone pedestal, stain or paint it black with wormwood paint, and glue in the black mirror, curved side inwards. cense and seal. this is your speculum, which may be used in exactly the same way as the crystal. both the mirror and the

mer will do for this. you should have on hand a generous supply of necromancy incense (see end of this chapter under "herbs and incenses, and also writing material to record the shade's answers. finally, on your breast must hang the important pentacle of protection (this applies to any companions as well. at the first stroke of midnight, approach the west side of the altar table, facing east, and consecrate the photograph in the altar triangle with salt and water and incense. with the wand you must then trace an equal-armed cross surrounded by a circle in the air above the photograph, visualizing the symbol burning with a blue radiance as you did in vassago ritual. as you perform each of the consecrations, say these words: colpriziana offina alta nestera fuaro menut i name the [name of dec

e the hour of midnight strikes, arrange your place of working in the following manner: cover your altar table with a new, white, exorcised cloth, and place a chair at the west side of it facing east, and one opposite, facing west. on the table, place a bouquet of sweet-smelling flowers. then light two of your lamps before the portrait, and kindle your thurible, burning amatory necromancy incense. consecrate your place of working now, walking backwards beginning at the east, passing to the south, the west, and finally the north, asperging and censing as you go, and calling upon habondia to aid you in this work. every action in the ceremony must be performed silently and backwards for only thus do we begin to walk in the paths of the dead. having got this far, you must now lay two place sett

faces worn by cernunnos, god of the witches! invocation to the horned one eko; eko azarak! eko; eko zomelak! eko; eko cernunnos! eko; eko; arada! bagabi lacha bachabe; lamac cahi achababa, karellyos! lamac lamac bachalyas; cabahagy sabalyas, baryolas! lagoz atha cabyolas; samahac atha femyolas, harrahya! return to the east, and facing west across the altar, gather up the three pieces of twine and consecrate them with incense and wine in the name of the horned one. then knot the ends of the twine and braid them together, binding the hair into the plait as you do. summon up the image of your victim in your mind's eye as you do this, repeating this quaint jingle over and over: lord cernunnos i ask of thee, let [name] no pleasure, sleep, nor solace see, till heart and loins be turned to me! wh

oll's body like a makeshift coat. then take your athame and, with the tip, scratch the words (victim's name, son or daughter of x and y (victim's mother's name and father's name. then turn the image over and scratch on the back of it "n (victim's name) lusting for "m (supplicant's name. at this point, if you are using a piece of clothing instead of hair or clippings, tie it around the puppet. now consecrate the puppet with oil and wine, chanting these words as you do each time and strongly projecting the mental image of the victim onto the figurine as you do so. in the name of cernunnos, the horned one, creature of earth [or wax, i name thee [n, son [daughter] of[x] and [y. thou art [n, son of [x] and [y. then seal it with the triple cross and the words "so mote it be" having done this, la

g one of these as opposed to one of the preceding four, i would counsel you definitely to decide on the siderite. though slightly more complicated to manufacture and maintain, many witches find it well worth the effort. by the light of the full moon (the window must be open if you perform this ritual indoors, place the lodestone on a piece of talisman paper which in turn covers your workbook. now consecrate it with as many drops of sabbat oil (see chapter 7) as there are years in the prospective bearer's life, plus one extra dab for the present year, chanting the following quaint formula with each touch "may hertha bless thee [n] with all her might and main" see the drops of oil glow as they touch the stone, infusing it with witch power. then tie the stone loosely in a red flannel or chamo

strength! ancient, dark one; thou cold, barren, mournful and pernicious! thou whose word is as stone and whose life is abiding. thou ancient and alone impenetrable one! thou who keepest promises, who art weak and weary; whose cares are greater than any other, knowing neither pleasure nor joy; thou old and cunning, supreme in artifice! bringer of ruin and despair, be present here and lend thy aid! consecrate the black candle with sabbat oil in exactly the same way you did the red one, reciting your charm of intent as you do. when you have completed the anointing, whether it is a red or black candle, place it within the altar triangle, and trace a glowing blue circle cross in the air above it with your athame. light it with the words "so mote it be" then settle down to a vigil of concentrate

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

mockeries and deceits are practiced. and ye who make things disappear and who render them invisible, come hither to deceive all those who regard these things, so that they may be deceived and that they may seem to see that which they see not and hear that which they hear not, so that their senses may be deceived, and that they may behold that which is not true. come ye then hither and remain, and consecrate this enchantment, seeing that god the almighty lord hath destined ye for such. when this experiment is completed in this manner in the hour and time which we have shown and taught, also the foregoing words abac, aldal &c, should be written with the pen as hereinafter ordained; but if the experiment be performed in a different way, yet shalt thou always say the aforesaid words, and they

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

, or cane, or rosewood; and the wand (figure 69) of hazel or nut tree, in all cases the wood being virgin, that is of one year s growth only. they should each be cut from the tree at a single stroke, on the day of mercury, at sunrise. the characters shown should be written or engraved thereon in the day and hour of mercury. this being done, thou shalt say: adonai, most holy, deign to bless and to consecrate this wand, and this staff, that they mav obtain the necessary virtue, through thee, o most holy adonai, whose kingdom endureth unto the ages of the ages. amen. after having perfumed and consecrated them, put them aside in a pure and clean place for use when required. figures 63 65. the key of solomon page 100 swords are also frequently necessary for use in magical arts. thou shalt there

. after having repeated this thou shalt write the requisite characters, and thou shalt not fail, but shall attain thy desired end. the consecration of the book make a book, containing sixteen pages, from virgin parchment, and write therein, with red ink, the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened at the great pentacle which should be drawn on the first leaf of the said book; and having kindled a lamp which should be suspended above the center of the table, thou shalt surround the said table with

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

a great president and a mighty prince. he appeareth when the sun is in some of the southern signs, in a human shape, going before four great and mighty kings, as if lie were a guide to conduct them along on their way. his office is to make men insensible or ignorant; as also in philosophy to make them knowing, and in all the liberal sciences. he can cause love or hatred, also he can teach thee to consecrate those things that belong to the dominion of amaymon his king. he can deliver familiars out of the custody of other magicians, and answereth truly and perfectly of things past, present, and to come. he can carry and re-carry men very speedily from one kingdom to another, at the will and pleasure of the exorcist. he ruleth over 66 legions of spirits, and he was of the order of potentates

MEANING OF MASONRY

e, hierarchies of celestial beings working and ministering in the loftier portions of the building, beyond our present ken. and as here at the head of our limited and temporal brotherhood there rules a grand master, so too over the cosmic system there presides the great architect and most worshipful grand master of all, whose officers are holy angels; and the recognition of this truth may tend to consecrate us in the discharge of the little symbolic part we severally perform in the system which is the image of the great scheme. the world at large, brethren, is as it were, but one great lodge and place of initiation, of which our masonic lodges are the little mirrors. mother earth is also the mother-lodge of us all. as its vast work goes on, souls are ever descending into it and souls are b

MICHAEL FORD WITCHMOON

discipline is of highest importance in this path" many desires, such as wanting to evoke a succubus or incubus, as well as going to a certain location in dream can be done either with consistent concentration and/or the use of a sigil. the sigil would be drawn with several images and letters which represent the thought. you will arrange them in a way in which the desire is unrecognizable and then consecrate the sigil by either orgasm or your own blood. an excellent method is to employ the method of the death posture. the death posture is a state in which you induce a form of unconsciousness stillness through a difficult and painful standing or sitting position. this is continued until you collapse, all the while focusing and absorbing the sigil. upon collapsing, you will regain consciousne

nto the core essence of your opposite self. the 55 55 luciferian magick tome reveals much of the higher work beyond the foundations listed here. athame consecration ritual the athame is a ritual knife used by witches as a magickal weapon. the athame represents the imposing will and direction of the witch, the magickal act itself. the athame is a personal tool and each witch should possess one. to consecrate for the self is to create or add to the knife, giving it sacred meaning in the belief patterns of ritual. acquire a blade which would be suitable for ritualistic workings, as the athame is the extension of the magickians will and the forcefulness needed in projecting the desire. paint will be needed to decorate and consecrate the blade and it's handle. any color which holds significance

in themselves. a separate small knife should also be present for drawing blood. three days before conducting the rite, bury the athame point down in a solitary and preferably wooded area. as you bury it, proclaim to yourself in your own way that the blade is being dedicated to the forces of nature and the magickal path which you walk. three days later, once you unearth the dagger you will want to consecrate the athame in a large bowl combined with herbs, your blood and/or sexual fluid as well as water and salt. while consecrating focus and intone "water, earth and life where you are cast let nought unwelcome dare trespass, so mote it be" cast the circle anti-clockwise "spirits of fire, water, earth and air, this charge is laid. let phantoms of my desire come hence, to which my will is law

n widdershin around the circle, visualize each goddess with the black mirror and see them encircle you. drink of the chalice and recite triple moon move and bless this circle and rite. i come prepared, i shall enter the ghostroads of your lunar splendor i shall consume the blood of the moon bless me in the shadows hekau! complete the rite and envision each goddess and you rise to a sexual frenzy, consecrate the rite with the sexual fluid or blood offering (from yourself) upon the sigil in the pot/jar/box. after the rite, take the fetish and bury it near the chosen area, which has been either a graveyard, oak tree or burial ground of a familiar. ignite a black candle at the head of the burial site and recite hekas, hekas hekausath usha, umpesha narasta spirit of the moon, lover and death-em

the form of animals can be useful as either atavisms or ids, being desires manifested in a mental and archetypal form. one particular method is as follows: procure a sigil which represents the form you want the familiar to take. the sigil should represent what you are evoking. a small amount of sexual fluid could be used to charge the elemental, if it is of a vampiric nature then you will want to consecrate it with blood and sexual fluid. it is possible on the waking or day side level to create an elemental from parts of different animals. examples include a bat winged wolf or a fierce and rabid dog with wings and hooves, even a sea based creature spawned from the depths of your imagination. such could be formed into a sigil and made to perform one particular bidding, and the form manifest

e autumnal fire through the aeons, noble passion of flight! become that all knowing! i stand at the threshold of this world. silent watcher, all existent rehctaw, the shadows of hecate cloak thee under the night of kali. the flesh is mine, of which ecstasy arrives! witch mother paterson, 106 106 become flesh and dream, knowledge and initiation, your wisdom i recall! amen! at the moment of orgasm, consecrate the witch sigil and visualize your interpretation of yelg. this elemental shall be born of such desire. this elemental can serve one of two purposes, though only one should be selected. these purposes are firstly sexual congress, which presents the danger of obsession which should be avoided at all costs. alternatively, extracting craft wisdom in this spirit form can manifest knowledge

n rites an evocation and creation of a vampire servitor for the use of sexual workings. a sigil should be constructed to fit an image that is desireable and pleasing to you. 133 133 once it is constructed, change the room to fit the atmosphere you are looking for, such as candle lit, billows of incense smoke and images of succubi or incubi upon your walls. once the sigil is made, you will want to consecrate it. i recommend a mental envisioning during masturbation until you fully develop the demon you are creating. grant it every feature which you find attractive, including the not so attractive features, like the slight imperfections which would still actively excite you. remember, this servitor is for your use so every desire should be formed within it. this is where the possibility of da

MICHAEL W FORD THE VAMPIRE GATE

istic, bestial, bat like or like a skeleton or corpse. it may be as horrific or as beautiful as you wish. creating a servitor the servitor should be bound to some object. perhaps you can create an object or use a photo copy of an image put some aspects of something with it like a bat, leather backing to symbolize wings, animal fangs, etc. you will want to then use saliva, blood or sexual fluid to consecrate and give the servitor the charge of your own being. 1. create an object for the servitor it should be based on what you want the servitor to embody. 2. light a single candle, you may use karezza or non-climaxing ritual masturbation to charge the servitor. anoint the sigil-object with something of you blood, fluid or saliva. 3. you must name the servitor for instance, calling it noxumbra

MICHAEL WYNN THE SOUL TRAVELERS

be activated at the beginning of the ritual. to become a better author, the magician would invoke the spirits of the planet mercury, or spirits of the element of air. after the appropriate type of energy for the job is selected and invoked, the magician specifies exactly the purpose of the talisman. this act is called consecration, and usually includes a sentence specifically declaring intent. i consecrate this talisman for the purpose increasing my abilities as an author. may this talisman fulfill its purpose without evasion, ceasing its work only when it is deconsecrated. it happens that i am writing this book under the influence of just such a talisman. a talisman that uses planetary spirits should be consecrated on that planet s day and hour. a talisman may also be charged (or recharg

MORALS AND DOGMA

other degrees be unfolded to you. the christian fathers contented themselves with reviling and ridiculing the use of these emblems. but as they in the earlier times created no indecent ideas, and were worn alike by the most innocent youths and virtuous women, it will be far wiser for us to seek to penetrate their meaning. not only the egyptians, says diodorus siculus, but every other people that consecrate this symbol (the phallus, deem that they thereby do honor to the active force of the universal generation of all living things. for the same reason, as we learn from the geographer ptolemy, it was revered among the assyrians and persians. proclus remarks that in the distribution of the zodiac among the twelve great divinities, by ancient astrology, six signs were assigned to the male an

MOTTA MARCELO THE COMMENTARIES OF AL

elemites in search of sensuous enjoyment "98 rules" may refer to some aesthetic code in daily use in ancient egypt or sumer or even in the modern middle east. aiwass gets quite provincial at times "exceed by delicacy: this does not mean, by refraining from so- called animalism. one should make every act a sacrament, full of divine ecstasy and nourishment. there is no act that true delicacy cannot consecrate. it is one thing to be like a sow, unconscious of the mire, and unable to discriminate between sweet food and sour; another to take the filth firmly and force oneself to discover the purity therein, initiating even the body to overcome its natural repulsion and partake with the soul at this eucharist. we "believe in the miracle of the mass" not only because meat and drink are actually "

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

oid the pastoral authority of the bishop in paris. by virtue of these privileges, the order not only was spared the necessity of episcopal visits, but it also assumed visitation and jurisdictional rights over the dependent parishes of its commanderies, except for the ordinances of diocesen bishop's concerning the management of souls and the administration of sacraments. the order had the power to consecrate its own oratories and churches without any intervention from the clergy and the right to possess its own cemeteries and inter people in its parish churches* this was the motive that prompted the bitterness of william, archbishop of tyre. the templars and the parisian builders 105 in the temporal sphere, the templar order asserted its full manorial independence by exercising in its domai

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

ndane, nogah-shell into holiness. the nogah-principle encloses the light of holiness after midnight.5 as we said, the realm of the gfruit h or kernel of holiness is envisioned as existing within the four shells. in this depiction, we may consider the nogah-shell as protecting the holiness from the evil shells (this is true, of course, to the extent that the individual or society has endeavored to consecrate the nogah-shell by subsuming their mundane activities into the realm of holiness. otherwise, the nogah-shell comes under the rule of evil and there is no protective layer separating evil from holiness) since this protection is said here to be operative specifically after midnight, we are taught that marital relations are preferably conducted at this time of the night. thus the couple ar

y day, and not at midnight as the jews did. h as it is 10 ibid. 9:16. 11 ibid. 13:4. the arizal on parashat bo (3) 24 written, gand pharaoh arose at night c[and called for moses and aaron that night, saying earise, get out from amongst my people, both you and the israelites c. h12 this was after the smiting of the firstborn of the egyptians, and in recognition of this the jews became obligated to consecrate their firstborn, who caused them to leave egypt at midnight, when the smiting of the [egyptian] firstborn [occurred [moses continued to the mixed multitude] gbut you are leaving by day, not by night, and thus you are exempt from this commandment i am about to transmit. h after he eased their minds, he turned to the jews, and addressed them in the singular, for gisrael is a nation of one

one of the eight garments of the high priest is the headband (tzitz. gmake a pure gold headband and engrave on it [the words] eholy to g-d [havayah. f put it on a turquoise sash so that it rest on the turban; it shall opposite the front of the turban. it shall remain on aaron fs forehead, and thus aaron will bear the iniquity of [the community with regard to] the sacred things that the israelites consecrate for all their sacred gifts. it shall be on his forehead to always elicit divine favor. h1 when the mentality of abba enters z feir anpin [residual] radiances [of this light] issue from its sides [and shine] outside the forehead of z feir anpin. z feir anpin is the partzuf of the emotions; abba is the partzuf of chochmah, i.e, of transcendent insight. although something of the mentality

three iterations of the name elokim [simple, spelled-out once, and spelled-out again, we have [159] the numerical value of the word for gsmall h (katan. katan= kuf-tet-nun= 100+ 9+ 50= 159. this is an allusion to the verse, gand his mother made him a small robe, h3 referring to samuel. samuel fs mother, hannah, was childless for many years. she prayed to g-d to bless her with a son, promising to consecrate him to the service of g-d. when samuel was weaned, she took him to shiloh (where the tabernacle was located) and entrusted him into the care of the high priest, eli. ghis mother would make him a small tunic and bring it up to him from year to year, when she came up with her husband to slaughter the annual offering. h the numerical value of samuel [plus the kolel] is the same as that of

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

d" not enough is it to be illuminated. the problem is not quite as simple as that. it is in vain that the wine of the gods is poured into broken bottles. each part of the soul, each elemental aspect of the entire man must be strengthened and transmuted and brought into equilibrium and harmony with the others. integration must be <74> the rule of the initiate, not pathology. in such a vehicle made consecrate and truly holy by this equilibriation, the higher genius may find a worthy and fit dwelling. this and this alone, may ever constitute the true nature of initiation. with each of the grades just described, a certain amount of personal work was provided, principally of a theoretical kind. the basic ideas of the qabalah were imparted by means of so-called knowledge lectures, together with

is to see that the lamps and fires of the temple are ready at the garden of eden after the fall refer to page 76 -1 garden of eden before the fall refer to page 73. the banner of the easl the banner of the west refer to page 117. l, the mundum refer to page 95-98. neophyte ritual 119 <15> hiero st01 hiero ketwr hiero heg hiero hiereus hiero opening, to watch over the censer and the incense and to consecrate the hall and the fratres and sorores and the candidate with fire. frater stolistes, your station and duties? my station is in the north to symbolise cold and moisture, and my duties are to see that robes and collars and insignia of the officers are ready at the opening, to watch over the cup of lustral water and to purify the hall and the fratres and sorores and the candidate with water

he order, as he whose image i am, is the master of all who work for the hidden knowledge. my robe is red because of uncreated fire and created fire, and i hold the banner of the morning light which is the banner of the east. i am called power and mercy and light and abundance, and i am the expounder of the mysteries. he sits down. frater stolistes and frater dadouchos, i command you to purify and consecrate the hall with water and with fire. 120 the golden dawn: volume i1 book two dad hiero kerux hiero hiereus heg stolistes goes to the east, faces hierophant, and making a cross in the air with his cup, sprinkles a few drops of water three times towards theeast. he passes to the south, west and north, repeatingthe purification in each quarter and returns to the east to complete the circle

he then holds the cup on high and says. i purify with water. dadouchos follows stolistes when hegoes to the east, and when stolistes has gone to the south, dadouchos faces east, raises his censer and swings it thrice towards the east. he then goes to the south, west and north repeating the censing at each quarter and returns to the east where he completes the circle and raising the censer says: i consecrate with fire. stolistes and dadouchos re'tum to their places. let the mystic circumambulation take place in the pathway of light. hierophant stands holding the sceptre in his right hand, the banner of the east in his left. kerux goes to the north-east with lamp and wand. then follow hegemon, hierus with banner and sword, stolistes with cup. dadouchos with censer and last, sentinel with swo

wars which were in heaven. kern unpurified and unconsecrated, thou canst not enter our sacred hall. stolistes comes fomard and dipping his thumb in the lustral water, makes with it a cross on the candidate's brow and sprinkles him three times, saying: st01 i purify thee with water <21> dadouchos comes fonuard and makes a cross over candidate with his censer, and waving it three times, says: dad i consecrate thee with fire. hiero conduct the candidate to the foot of the altar. inheritor of a dying world, why seekest thou to enter our sacred hall? why seekest thou admission to our order? hegemon speaks for candidate. 122 the golden dawn: volume i1 book two heg my soul wanders in darkness and seeks the light of the hidden knowledge, and i believe that in this order knowledge of that light may

sing of hierophant and barring the way with his wand, says: kerux unpurified and unconsecrated, thou canst not enter the path of the west <26> stolistes comes forward and dipping his thumb in water, makes a cross on candidate's brow, sprinkles three times and says: st01 i purify thee with water. dadouchos comes forward, censes in the form of a cross, and waves incense three times, and says: dad i consecrate thee with fire. stolistes and dadouchos then step back to their places in the procession. heg child of earth, twice purified and twice consecrated, thou mayest approach the gate-way of the west. kerux leads the procession to throne of hiereus. hegemon raises the hoodwink for a moment. hiereus stands threatening with his sword. hiereus thou canst not pass by me, saith the guardian of the

and at the shadows of the air, hath no part in god. kerux leads on. they pass hierophant who gives one knock. hiereus gives one knock as they pass. after this passing, kerux halts in the north, and raises his wand. neophyte ritual 125 hiero he8 hiero he8 hiereus unpurified and unconsecrated, thou canst not enter the path of the east! i purify thee with water. cross and sprinkling as before) dad i consecrate thee with fire (cross and censing as before) child of earth, thrice purified and thrice consecrated, thou mayest approach the gate-way of the east! kerru: leads the procession fonoard to hierophant who stands threatening with his sceptre. the hood-wink is again raised for a moment. thou canst not pass by me, saith the guardian of the east, unless thou canst tell me my name. light dawnin

may be in ignorance of the existing pass-word. i now place you between the two pillars of hermes and of solomon in the symbolical gateway of occult wisdom. hiereus leads neophyte forward and then takes back the sword and banner as hegemon hands them to him. he stands north east of the black pillar and says: let khe final consecration take place. stolistes and dadouchos come forward and purify and consecrate the hall as in the opening, but on returning to the east, stolistes turns round to neophyte, makes a cross of water on his brow, sprinkles three times, and says: st01 i purify thee with water. dadouchos likewise turn round from the east and says after making a cross and censing three times: dad i consecrate thee with fire (they return to their places) hiero honoured hegemon, i command y

properly guarded. kerux the hall is properly guarded, very honoured hierophant. hiero honoured hiereus, assure yourself that all present have beheld the stella matutina <40> hiereus fratres and sorores, give the signs (done) very honoured hierophant, all present have been so honoured. hiero let the hall be purified by water and by fire. st01 i purify with water (purifying as in the opening) dad i consecrate with fire (consecrating as in the opening) hiero let the mystical reverse circumambulation take place in the pathway of light. kerux goes by the south to the south east. hegemon goes to the north and leads the new neophyte by west and south, directing him to follow hegemon in the procession. hiereus follows neophyte and stolistes follows hiereus, accompanied or followed by dadouchos, an

REGARDIE TALISMANS

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

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

nets of the ancients, that is, to the seven chords of the human lyre. the spiritual heaven has never changed, and astrology has been more invariable than astronomy. the seven planets are, in fact, the hieroglyphic symbols of the keyboard of our affections. to compose talismans of the sun, moon or saturn, is to attach the will magnetically to signs corresponding to the chief powers of the soul; to consecrate something to mercury or venus is the fiery sword 37 to magnetize that object according to a direct intention, whether pleasure, science or profit be the end in view. the analogous metals, animals, plants and perfumes are auxiliaries to this end. the seven magical animals are (a) among birds, corresponding to the divine world, the swan, the owl, the vulture, the dove, the stork, the eagl

e read in the zohar, one of the great sacred books of the kabalah, that the magical serpent, the son of the sun, was about to devour the world, when the sea, daughter of the moon, set her foot upon his head and subdued him. for this reason, among the ancients, venus was the daughter of the sea, as diana was identical with the moon. hence also the name of mary signifies star or salt of the sea. to consecrate this kabalistic doctrine in the belief of the vulgar, it is said in prophetic language: the woman shall crush the serpent's head. jerome cardan, one of the boldest students, and beyond contradiction the most skilful astrologer of his time jerome cardan, who was a martyr to his faith in astrology, if we accept the legend of his death, has left a calculation by means of which anyone can f

RUBY TABLET OF SET

9k, pp. 412- 413. requirements for performance: this ritual can be performed either by a group or by an individual performing the several parts and offices by him or herself. all that is required is an altar or chamber with the standard implements and a single black candle for each participant. small black votive candles in votive glass cups are ideal for this. each participant will individually consecrate their candle at the altar at the appointed time. the candles can then be taken home and used in private meditative and introspective work- where the quest for one's true will really begins in earnest. true will working [the bell is rung 9 times] the litany of the nine angles celebrant: gwe honor the bond upon the world of horrors unto the beginning and ending of dimensions. h ghonor to

mentary until early in the year xxviii, when these and other works were migrated from the crystal tablet to the ruby tablet. 4. reading list# 11f utterance [sentinel's note: the following article was written in march '92 by then-setian osborn. it is a reflection upon the pylon working of the previous august, which had been the initiatory group working for the pylon. his role in the working was to consecrate the fire to become the black flame] classification: v2- a17.17- 1 author: richard osborn i date: march 12, xxvii publication: vox draconis, summer, xxvii (draconis pylon) html revision: september 22, 1998 ce subject: out of body projection reading list: this flame is the driving force that gives us meaning that gives us access to the mysteries of existence the mysteries of life the myst

nation that you have bestowed upon me. o prince of the pit, examine my soul and delight that it is black. horned chaos from the sith, gaze approvingly upon the matrix of a hornless one, for tainted yods and infernal blood flow through the being from the plains of yuggoth. through the essence of the old ones, so shall my own will be actualized, and my words be as a solid form. i secure my bond and consecrate my pact through the ebony visage that my eyes have beheld, for the way is nyarlothotep, and the key is yog-sothoth. by the angles of 4, 5, and 9, i command the deathless hordes to make your presence manifest, even unto me, each one in turn, and according to my will, such are the names [call of the abominations] azazal- buzrael beelzebub- balial azag-thoth- azmodius pazuzu [partake of th

lebrate this great working. come forth, belial, regent of hell, master of earth. come forth to bear witness and celebrate this great working [also summon any other elements that may be beneficial to your own gate [statement] on this great night i, the one who is called, being of the_ degree, having been appointed as a gatekeeper of the gates of hell, let it be known before these witnesses, that i consecrate my gate in the name of set, by the powers of hell. upon this gate i place the name, meaning [here you should continue the statement with a personal description and/or by stating the meaning of your gate. the statement for the qibroth-hattaa-vah gate is printed here as an example] here lie the many shriveled, lifeless beings who once acknowledged their desires. after having the thirst of

ledge of set to protect this gate from the incompetent, profane outcasts. yet those who pass, i shall warn them and advise them of the consequences. let it also be known, among the elect, that they shall find here a haven. their passage is welcome [having declared open your gate, now join your will in the opening of other gates being consecrated this night] this night my brothers and sisters also consecrate their gates in accordance to their wills. may our guardianship also be as a brotherhood as we join together in this great working [as you call the gatekeeper and gate, light a black candle for their gate. eg] timothy mcgranahan at the r'lyeh gate. elana thompson at the gate of shadows [other statements that apply to the pylon may be said here, as the following was said during operation

sly shall find judgement; let those be forewarned. in accordance with my will, having consecrated this portal, i welcome deserving travelers into the realm of r'lyeh, yet those who seek passage shall be warned of the possible consequences. let it be known among the cylth that they shall find herein a haven. their passage is welcome above any and all others. this night my brothers and sisters also consecrate their gates in accordance with their wills. may our guardianship also be as a brotherhood as we join together in this great working. ia! adept darrell gilliam at the qibroth-hattaavah gate! ia! adept elana thompson at the gate of shadows! ia! shuti, whose honored presence is with us this night! ia! magistra linda reynolds, honored guest working with us now! ia! lady lilith, dame of the

et then my will become the will of set. let thus the shackles of the world be rent asunder and the curves of time be bent unto my will! in witness of my bond unto you, oh majesty of set, prince of darkness, i intone the primordial formula of your aeon. xepera xeper xeperu. hail set! consecration of the temple in the name of set, prince of darkness and in the name of anubis, guardian of the way, i consecrate this cave a temple of darkness. oh, anubis, dreaded jackal of the night, come and be with us! guard this sanctum sanctorum from all disturbance and devour all who would dare corrupt the great black magic [west] oh guardians of the west, i summon you! in the name of set, appear and manifest your presence! guard your quarter well, for it is i, the setian, who commands you [south] oh guard

have sought wisdom and understanding, and have found these within, but through a temple on a foreign shore. but that is in the past, for the time has come for your temple to open its doors in the great southern land. i, xu anpu, do open this door! a door leading to truth and understanding. a door leading to true and absolute freedom. a door leading to the flames of the infernus! in your name do i consecrate this pylon. in the name of set, i do create the infernus pylon! hail set! hail infernus! fellow travellers in darkness, note well this creation, for it has changed the course of history. no longer shall the touch of the prince of darkness be an isolated and odd occurrence. as long as we live, as long as the infernus pylon lives through us, so shall the majesty of set walk this land, dow

us. may it flow freely that we partake of its nectar and become intoxicated with the undefiled wisdom of the true nature of man and woman. guide us o' lucifer, in our never-ending search. teach us the way of illumination which is thine [viii. erecting of the walls- adept bill van patten- repeated for each cardinal point] in the name of set, we invoke the essence of lucifer to erect this wall and consecrate this pylon [ix. 16th and 17th parts of the word of set. enochian- adept eardly scott, english- setian karen revay [x. presentation of the pylon candle to the sentinel- adept eardly scott, setian karen revay, setian walter gallo [xi. welcoming of the new members- all present [sentinel] come forth all ye who seek illumination through lucifer [each person comes before the altar and is indi

SATANGEL

ice. procures love, answers truly concerning divine and earthly matters. gaap (goetia, 33rd spirit. president and prince, formerly of the angelic order of potentates. who appears sporting bat s wings, rules sixty-six legions of hell, and is governor of the southern region of the abyss. makes men insensible and stupid, teaches philosophy) and liberal sciences, causes love or hatred, teaches how to consecrate objects belonging to the dominion of amaymon (his king, steals familiars from other magickians, tells fortunes, teleports. possibly from the old syrian god gapn, whose name means vine and was a messenger of baal. gamigin, samigina (goetia, 4th spirit. marquis commanding 30 legions. appears as a small horse or ass, or as human when commanded. speaks in a hoarse voice. teaches liberal sci

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

where life promised to be uncertain during the cold months of a long winter. of particular concern was whether food supplies for both humans and domesticated animals would last until the following spring or summer. modern neo-pagans such as wiccans have attempted to recreate the observances surrounding samhain as accurately as possible. ceremonies typically begin with a ritual bath. wiccans then consecrate( cast) a sacred circle in which rituals are conducted. the altar within the circle is decorated with gourds, pumpkins, pine cones, and autumn flowers. rituals are performed to foretell the future and to make contact with ancestral loved ones. after participants have shared food, such as cakes and wine or cider, the sacred circle is banished (or grounded, and the ritual ends. neo-paganis

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

aring initiation from which the mind emerges, as from death, into clear perceptions of its kindred with the father-principles of life and light, so that in its own sense of the beautiful it finds its joy; in the serenity of its will, its power; in its sympathy with the youthfulness of the infinite creation, of which itself is an essence and a part, the secrets that embalm the very clay which they consecrate, and renew the strength of life with the ambrosia of mysterious and celestial sleep. and while he spoke, viola listened, breathless. if she could not comprehend, she no longer dared to distrust. she felt that in that enthusiasm, self-deceiving or not, no fiend could lurk; and by an intuition, rather than an effort of the reason, she saw before her, like a starry ocean, the depth and mys

THE GOD OF THE WITCHES

on says,[14 "when a child offered to the devil by its parents, comes to the useof reason, the devil then demands its soul and makes it deny god and renounce its baptism, and all relatingto the faith, promising homage and fealty to the devil in manner of a marriage, and instead of a ring, thedevil gives them a mark with an iron awl in some part of the body. bodin notes[15] that "fathers andmothers consecrate and dedicate their children to the devils, some when they are newly born, others whilestill unborn. the devils do not make express paction with the children vowed to them until they reach the ageof puberty. elizabeth francis, tried at chelmsford[16] in 1556, was taught "the art of witchcraft, i.e. herreligion, by her grandmother when she reached the age of twelve. elizabeth demdike,[17]

THE GOLDEN ESSENCE

ubtlest, to the most material, in the form of a meal around an altar or a table. female redeemer, male consecrator and now for the last: some people have looked at the housle rite and asked a very good questio n, one that deserves answering. they have seen that the wine is symbolically a masculine substance, and the bread a feminine one, but noticed that the dame or the daughter is called upon to consecrate the wine, and the father or the master is called upon to consecrate the bread. why is this? simple. in the mythology, it was the role of the dame, in her final function of dame wisdome, to redeem the horn child, to renew him when he was in need, and to this end, he returned to her to receive her saving power, to receive his grounding. the dame or the daughter is called upon to grant ble

upon to grant blessings to the horn child, who is the wine, and see that it finds the stability and wisdom that he needs to complete his task of renewal, which he does. without her, he could not have done it. and by the power he gave to each human being, we can bring forth his completion, through this sacrament, regenerating ourselves, and our own world. the father or the master is called upon to consecrate the bread, because it is the masculine force that consecrates the female, and the earth, with the fertilizing power of life that allows the feminine to complete the task of procreation; the sky fertilizes the ground, and the earth father mates with the earth mother to co-create her plenty. but more than that, the blessing of the father/master of the bread shows the mythological pattern

working trance state, and then kindling a flame at the area, hallowing it with these words: come forth, creature of fire, your light only a shadow of the glory of the true light, the light that will come from the east with the son of the mother. shine forth here with hallowing peace. a bell is then rung to announce the official beginning of the housle. the rite leader can either use an arthame to consecrate the wine and bread (by dipping its tip in the wine, and laying its blade on the bread) or, alternatively, he or she may simply lift the cup and plate above his or her head while saying the invocations of blessing on the bread and drink. the wine is blessed first, followed by the bread. the blessing of the wine: dame wisdom redeemer of man, preserver of the heart, clothed in fate s night

wine: dame wisdom redeemer of man, preserver of the heart, clothed in fate s night-woven raiment, rise, descend, and appear, and be pleased to bless this wine- for no glory stands without wisdom; the exalted one must seek the source: for power is only perfected when returned to earth, resolved to the true and lasting well-spring from which all things flow. the blessing of the bread: son of light, consecrate this bread as you consecrate the land and all who dwell upon and within it: lift up the soul of the world and place the crown of heaven upon her. lord of the true light, hear the housle prayer that we may stand with you. though the seas break their boundaries, and the stars fall into water, by awareness of the mystery we may yet stand in our own light. after each blessing, the arms shou

THE KEY TO THE MYSTERIES

god, who did create the universe, his plan. i do believe in him, the son, the chief of men, word and magnificence of the supreme amen. he is the living thought of love's eternal might, god manifest in flesh, the action of the light. desired in every place and every period, but not a god that one may separate from god. descended among men to free the earth from fate, he in his mother did the woman consecrate. he was the man whom heaven's sweet wisdom did adorn; to suffer and to die as men do he was born. proscribed by ignorance, accused by envy and strife, he died upon the cross that he might give us life. all who accept his aid to guide and to sustain by his example may to god like him attain. he rose from death to reign throughout the ages' dance; he is the sun that melts the clouds of ig

THE MAGICIAN S KABBALAH

e candle flame, feeling the warmth enter your arm. point mem take a small container of water, either a shell, cup, or other small pot, and walk around the circle in a clockwise motion, sprinkling the water. say; i purify the circle by water, and cleanse it and myself of all that is unnecessary to my work. point heh take the candle and walk around the circle once again, holding it up and saying; i consecrate this circle by fire, focusing everything in it and myself to the work i will do. place the candle down again, raise your arms above your head and say, firmly; behold! the meditation for the ritual of chockmah is that of a spiral. visualise yourself as the centre of a circle, and then visualise that circle spinning around you as a wheel. from that point, visualise the circle vibrating up

THE MARTINIST OPERATIVE GENERAL RITUAL

ary, that thou mayest become an exorcised blade, poignard (or sword) of justice in the hand of man of desire reconciled with his creator. let us pray. eternal god, almighty sanctifier, in whose hands resides all victory, thou who gave david marvellous power to vanquish the rebellious goliath, i appeal to thy goodness in a humble prayer, deign in thy mercy to bless this poniard (this sword) and to consecrate it for my victorious fight against the perverse spirits. o god almighty, grant thy faithful servant to use it victoriously for the defense of himself and his family, his brothers, against all enemies- visible and invisible. by ieshouah, our lord, amen. sanctifying the ink for drawing the operational cloth: o lord, my power is in thy name, etc. etc. o lord, almighty and eternal god, deig

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. operator inhales lightly the flame of the candle and says: o pure light, symbol of the superior of my soul to whom the eternal has entr

THE MIDDLE PILLAR

ll of the hebrew angelic names end in the suffixes "el" or "yah" this indicates that they are "of god" raphael "the healer of god" is assigned to air. gabriel "the strong one of god" is assigned to water. michael "he who is like god" is assigned to fire. uriel "the light of god" is assigned to earth.3 while the pentagrams are drawn for the purification of the circle, the archangels are invoked to consecrate the circle with the forces of the divine light. before me, raphael, behind me, gabriel, on my right hand, imichael, on my left hand, uriel. then comes the statement "for about me flame the pentagrams, and in the column shines the six-rayed star (refer to chapter three, endnote 20) the six-rayed star is the hexagram or "star of david" whch is the star of the macrocosm or "greater univers

THE SECRET RITUALS OF THE OTO

ight to love as he will, when, where, and whom he will. man has the right to die when and how he will. man has the right to kill those who would thwart these rights (o.t.o. applause) s: sign (c. signs. w. takes papers) s: in the name of the secret master (puts book to his brow) in the name of the o.t.o (puts dagger to throat) by the authority of the grand master baphomet (puts disk to heart) s: i consecrate you a magician (o.t.o. applause) i now gird you with this sacred sword; for you will have need of it. i appoint you sentinel of this camp, while we enjoy the siesta of noon (e. leads c. to door, and bids him guard it, with his face outwards) the orator now reads one of the following: dolores (swinburne) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2

siastical theory be true, in fact they do incur damnation, if false, verily they lose their labour. but at least they set up man against the foul demon of the christians, and let this be accounted unto them for righteousness. but see, my brethren perfectly illuminated adepts, how great is their error, that they revolt who should be kings. for it is in truth not the apish antics of the priest that consecrate the bread, but his male power that should make holy all his deeds. consider of this. v of the sabbath of the adepts in the black hours of earth, when the christian superstition with fell blight withered most malignantly the peoples of europe, when our own holy order was dispersed and the sanctity of its preceptories lay violate, there were yet found certain to hold truth in their hearts

n fell into my mouth. i sent forth issue as shu, i poured myself out as tefnut: from one god i was three gods. thus then did the sun formulate male and female, whose children are earth and heaven, whose children are the five elements or tatwas, of which all visible things are made. let then the adept make two talismans, pure male and female, with no admixture of any lesser principles; and let him consecrate himself as the sun, and pour out life upon them, vivifying them therewith. then shall they conjoin, making unto themselves a new heaven and a new earth, whose union shall breed elements, and multitudes of beings to live and love in liberty beneath thy light, an house file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (8 of 12 [12/28/2001 2:05:25

THE HOLY BIBLE KING JAMES VERSION

from among the children of israel, that he may minister unto me in the priest s office [even] aaron, nadab and abihu, eleazar and ithamar, aaron s sons. 28:2 and thou shalt make holy garments for aaron thy brother for glory and for beauty. 28:3 and thou shalt page 47 exodus speak unto all [that are] wise hearted, whom i have filled with the spirit of wisdom, that they may make aaron s garments to consecrate him, that he may minister unto me in the priest s office. 28:4 and these [are] the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for aaron thy brother, and his sons, that he may minister unto me in the priest s office. 28:5 and they shall take gold, and blue, and purple, and scarlet

and thou shalt embroider the coat of fine linen, and thou shalt make the mitre [of] fine linen, and thou shalt make the girdle [of] needlework. 28:40 and for aaron s sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty. 28:41 and thou shalt put them upon aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest s office. 28:42 and thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach: 28:43 and they shall be upon aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy [place]

u shalt put the mitre upon his head, and put the holy crown upon the mitre. 29:7 then shalt thou take the anointing oil, and pour [it] upon his head, and anoint him. 29:8 and thou shalt bring his sons, and put coats upon them. 29:9 and thou shalt gird them with girdles, aaron and his sons, and put the bonnets on them: and the priest s office shall be theirs for a perpetual statute: and thou shalt consecrate aaron and his sons. 29:10 and thou shalt cause a bullock to be brought before the tabernacle of the congregation: and aaron and his sons shall put their hands upon the head of the bullock. 29:11 and thou shalt kill the bullock before the lord [by] the door of the tabernacle of the congregation. 29:12 and thou shalt take of the blood of the bullock, and put [it] upon the horns of the alt

ometh into the tabernacle of the congregation to minister in the holy [place] 29:31 and thou shalt take the ram of the consecration, and seethe his flesh in the holy place. 29:32 and aaron and his sons shall eat the flesh of the ram, and the bread that [is] in the basket [by] the door of the tabernacle of the congregation. 29:33 and they shall eat those things wherewith the atonement was made, to consecrate [and] to sanctify them: but a stranger shall not eat [thereof] because they [are] holy. 29:34 and if ought of the flesh of the consecrations, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it [is] holy. 29:35 and thus shalt thou do unto aaron, and to his sons, according to all [things] which i have commanded thee: s

anctify them: but a stranger shall not eat [thereof] because they [are] holy. 29:34 and if ought of the flesh of the consecrations, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it [is] holy. 29:35 and thus shalt thou do unto aaron, and to his sons, according to all [things] which i have commanded thee: seven days shalt thou consecrate them. 29:36 and thou shalt offer every day a bullock [for] a sin offering for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it. 29:37 seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy. 29:38 now this [is that]

ngregation therewith, and the ark of the testimony, 30:27 and the table and all his vessels, and the candlestick and his vessels, and the altar of incense, 30:28 and the altar of burnt offering with all his vessels, and the laver and his foot. 30:29 and thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy. 30:30 and thou shalt anoint aaron and his sons, and consecrate them, that [they] may minister unto me in the priest s office. 30:31 and thou shalt speak unto the children of israel, saying, this shall be an holy anointing oil unto me throughout your generations. 30:32 upon man s flesh shall it not be poured, neither shall ye make [any other] like it, after the composition of it: it [is] holy [and] it shall be holy unto you. 30:33 whosoever compound

and he said unto them, thus saith the lord god of israel, put every man his sword by his side [and] go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. 32:28 and the children of levi did according to the word of moses: and there fell of the people that day about three thousand men. 32:29 for moses had said, consecrate yourselves to day to the lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day. 32:30 and it came to pass on the morrow, that moses said unto the people, ye have sinned a great sin: and now i will go up unto the lord; peradventure i shall make an atonement for your sin. 32:31 and moses returned unto the lord, and said, oh, this people h

congregation: and there eat it with the bread that [is] in the basket of consecrations, as i commanded, saying, aaron and his sons shall eat it. 8:32 and that which remaineth of the flesh and of the bread shall ye burn with fire. 8:33 and ye shall not go out of the door of the tabernacle of the congregation [in] seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. 8:34 as he hath done this day [so] the lord hath commanded to do, to make an atonement for you. 8:35 therefore shall ye abide [at] the door of the tabernacle of the congregation day and night seven days, and keep the charge of the lord, that ye die not: for so i am commanded. 8:36 so aaron and his sons did all things which the lord commanded by the hand of moses. 9:1 and it came to

rk at all [whether it be] one of your own country, or a stranger that sojourneth among you: 16:30 for on that day shall [the priest] make an atonement for you, to cleanse you [that] ye may be clean from all your sins before the lord. 16:31 it [shall be] a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. 16:32 and the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest s office in his father s stead, shall make the atonement, and shall put on the linen clothes [even] the holy garments: 16:33 and he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation. 1

TYSON DONALD NEW MILLENNIUM MAGIC

neral& to all the elemental and other magical forces. the wand rules and directs all magical operations. it is the single most important instrument and is said to embody the will of the magus. it should be of hardwood, hand-carved and consecrated at the least with the four names of god that have four letters-ihvh, eheieh (ahih, adonai (adni, agla-and with the four elements. the general rule is to consecrate an object in those areas where it is to be used. since the wand is used in all aspects of magic, its consecration must be all-encompassing. it should be in length from the fingertips to the armpit and in thickness like the thumb. sometimes one end is divided to signify a male and a female end, but this is not common. the wood of mercury, the hazkl, is recommended. the sword is similar t

TYSON DONALD THE POWER OF THE WORD

gel you have invoked into your being. uriel will be strong and deliberate. michael will be forceful and hot. gabriel will be loving and mild. raphael will be quick and perceptive. take up the ring from the altar and hold it high above the flame of the candle in both hands with the banner upon its bezel facing upward. speak the words: angels and spirits of god, bear thee witness. i hereby cleanse, consecrate, and baptize this ring of power, whose name is (speak the name of the angel inscribed within the hoop of the ring, in the service of the light. in the name of the ancient one (vibrate the four letters of the banner on the ring, who sits crowned in gold and robed in white raiment before the throne of god, i command the angel (speak the name of the angel on the ring) to enter and abide wi

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

as riendas de su propio destino y se convierte en ngel o demonio. el gran hierofante del tarot aparece sentado entre las dos columnas del templo, haciendo el signo del esoterismo. 38 the number five is grandiose, it is sublime. remember that the human being is also a star of five points; this human star must cleanse itself constantly with the five perfumes. if we can make a metallic pentagram and consecrate it, we can also consecrate ourselves with the same rites and perfumes that we use to consecrate our metallic pentagram. this is because the human being is a star of five points. those who feel that they are polluted with larvae, or in misery, must smudge themselves with the five perfumes in order to become clean. this must be performed in conjunction with treading on the path of perfect

WESTERN MANDALAS OF TRANSFORMATION SR AL

ars sun 1 venus mercury moon pluto 1 aries.tone: c taurus.tone: c-sharp gemini.tone: d cancer.tone: e-flat leo.tone: e virgo.tone: f libra.tone: f-sharp scorpio.tone: g sagittarius.tone: a-flat capricorn.tone: a aquarius.tone: b-flat pisces.tone: b chapter 15 consecration the following are suggestions for consecrating your finished talisman, as well as some incense recipes for fumigation. you may consecrate your piece any way you like; just follow the proper correspondences pertaining to the talisman (which the student should have a very good grasp of by this point) and use full consciousness and will. you may need to review sections of the first few chapters to make sure you have included all the necessary correspondences in your finished piece, and to explore whether you want to include

case you may need to order them from a good supplier. to begin: place the talisman in the center of a triangle. this may be one created by you in the astral world, i. e, created in your imagination, or you may actually draw it or mark it in a part of the room, perhaps using three stones. close your eyes and try to cease your thoughts, clearing your mind of anything except your present purpose (to consecrate) and intention (relating to the talisman. take several deep breaths to cleanse your thought field, and when sufficiently relaxed, begin to imagine the color you are charging the talisman with in your aura. the color corresponding to the talisman is determined by the particular planetary seal, or else by the color most appropriate to the angel or vibration you are working with, if doing

WORKING CEPHALOEDIUM VERSION 1

f hadith as hay of nu ith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is t herefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 that al l is vain unless there be``a man's life spilt for thy love upon mine altars' thus then let his high priest do sacrifice to the beast, thereby to consecrate him to the rite. fifthly: that `the paris working, the first model for our present orgia, is not to be followed pedantically. sixthly and lastly: that special names are to be used by us; for the beast o phion 700, for genesthai 143 iacchaion, and for alostrael a new name not yet gi ven. also that the vapour of the oxide of ethyl may be used in the workings. after this the "yi king" gave

scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pan

WORKING CEPHALOEDIUM VERSION 2

r of hadith as hay of nuith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is therefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 that all is vain unless there be``a man's life spilt for thy love upon mine altars' thus then let his high priest do sacrifice to the beast, thereby to consecrate him to the rite. fifthly: that `the paris working, the first model for our present orgia, is not to be followed pedantically. sixthly and lastly: that special names are to be used by us; for the beast ophion 700, for genesthai 143 iacchaion, and for alostrael a new name not yet given. also that the vapour of the oxide of ethyl may be used in the workings. after this the "yi king" gave u

e scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pan

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

face the south west, holding the lotus wand up by the black band. say "hekas, hekas, este bebeloi" return to the west. put down the lotus wand and pick up your sword. perform the lesser banishing ritual of the pentagram (see appendix d. purify the temple by water while vibrating "and first the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" consecrate the temple by fire while vibrating "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depth of the universe" 21 take up the lotus wand, holding it by the white band, and circumambulate deosil three times, making the 0.0 signs each time you pass east, as shown in appendix e. halt in the east, between

tly, and to show thyself to my perfect and sensible eye judgement, with thy ministers servants and subjects, to my comfort and help, in wisdom. and power according to the properties of thy noble office "come, 0 noble prince (name) i say, come, amen" 128 ritual for skrying the pyramid squares of the bonorum 1. place relevant pyramid tablet on altar. 2. conduct banishing ritual of the pentagram. 3. consecrate with water and fire. 4. invoke the ruling planet with ritual of hexagram over the tablet. 5. recite the invocation of king, then prince. ask them both to assist with protection of the angel concerned (if the angel of the pyramid square is either a king or prince, then use an invocation specific to them, but if not, then both should be used. 6. visualize an astral pyramid surrounding you

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

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

to play enochian chess. one must become proficient in playing from four different play positions. these games must be recorded and presented to the chiefs (d) the adept will study and perform a divination game of enochian chess (e) two sets of enochian tablets will then be constructed (1) the tablets in their english form and (2) the tablets in the pyramid form with full associations on them (f) consecrate a talisman and have it tested by chiefs (g) do a thesis on the hidden meanings of the three rosicrucian manifestoes (h) note: no skrying is to be done at this level; only study the procedure involved. section 2 theoricus adeptus minor (th.a.m) 29. lecture on astrological associations to the serviant squares 30. notes on ritual of invisibility 31. notes on ritual of transformation workin

between the first and second orders. i invoke the four parts of my consecrated personality, the body by which i am manifested, the mind which is the seat of consciousness, the emotions and desires which uplift me, and the will which rules in all: may they bear witness to this my pledge. deal with me in the righteousness of my intention, 0 just and righteous god. with all the powers of my being, i consecrate and dedicate myself to thy service in the grade of the purified man. send down on me, i pray thee, the light of the spiritual consciousness, that i may be truly enlightened in thee. a pause. celebrant rise, searcher of the paths in the portal of the rosy cross. the hegemon assists the philosophus and then retires to his seat. celebrant there is a door which opens outward from each sephi

clauses of the obligation. 2. receive ritual of pentagram and commit to memory. 3. receive ritual of hexagram and commit to memory. 4. receive ritual u, the microcosm, to be attentively studied, though not learned by heart. 5. receive ritual z1 and z3. 6. receive ritual d and make lotus wand, to be consecrated after approval of chief in charge. 7. receive ritual e and f, and make rose cross, and consecrate it after approval as before. 8. receive ritual g and consecrate the 5 implements as before. 9. receive ritual k, the consecration ceremony, and m, the hermes vision and the lineal figures; also w hodos chamelionis. 10. receive and study flying rolls 1-10 inclusive, at any period during the first stage (the adept must pass examination marked a and b at the end of the first stage, thus be

gic 7. talismans and flashing tablets: their formation and consecration. 8. formation of angelic and telesmatic figures from letters of name supplied. use of figures when ascending to the planes. mode of vibrating divine names using adonai ha aretz until radiance of aura is established. 9. perform ceremony of invocation or banishing of the forces of any given sign, planet or element. 10. make and consecrate a talisman for a given purpose. make and charge three flashing tablets, viz: for an element, planet and sign. draw and colour angelic figures or elemental figures appropriate to these may be required. f. elemental enochian tablets 11. study all associations to each square in a complete lesser angle until one can tell at a glance what these associations are from any angle of any board. 1

x of any serviant square as required. g. symbolical (written and vocal) 13. explain all allusions to any paragraph and symbolism of any robe, lamen, wand or action of the neophyte ritual, including coptic alphabet and secret words. 14. perform the z2 ritual or evocation and consecration before examiner. practicus adeptus minor preliminary notes: general orders h each th.a.m. shall make, adapt, or consecrate by himself the ring and disk of a theoricus for use in divination and consultation. the same ring, or similar, is to be worn as a badge of his grade, suspended from a ribbon of one, or of all the four colours of malkuth. he or she shall carefully study and practice the following subjects, in which a rigid examination will have to be passed before the grade of practicus adeptus minor can

ortsmanship, kindness, generosity and gentleness, honour, courtesy, and self-control, that thou wilt reveal thyself in fellowship; that a world, which rests on competition, may learn from thee the nature of the father, and by the power of thy spirit live in love according to his will, that thou wilt inspire science, art, and letters, to be the expression of god through human skill, that thou wilt consecrate the aspirations of the young and the rebellious; and strengthen the prophets that they may be forerunners of thy kingdom, that thou wilt give such power to thy church that she man have life and life more abundantly, with courage to go forward daringly, trusting in thy leadership, and unfettered by the past. amen" regardie- in memorial although i had only known regardie for about three y

0 0

yes. it is a symbol of the light of hidden knowledge. let the candidate be conducted to the east of the altar. 34 honored hiereus, i declare to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars, and of superintending his fourth and final consecration (hierophant returns to his throne. the hiereus takes his place between the pillars, and the candidate is conducted by the hegemon to the east of the altar facing the hiereus. the hiereus gives the sword and banner to the hegemon to hold (hegemon escorts the neophyte between the pillars. hiereus instructs the neophyte in the grade sign, the sign of silence, the grip, and order greeting

n, though with a veiled light upon their summits, show the pathway to hidden knowledge, unlike the pathway of nature which is a continual undulation, the winding to and fro of the serpent which is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. they are two contending forces and one which unites them eternally, and two basal angles of the triangle and one which forms the apex. such is the origin of creation; it is the triad of life. my throne, at the gate of the east, is the place of the guardian of the dawning sun. i carry the banner of the east, the banner of light, the symbol of the perfected work. the throne of the hier

0 0 INITIATION CEREMONY

douchos. hiero: the situation of the sentinel? hiereus: without the portal of the hall. hiero: his duty? hiereus: armed with a sword to keep out intruders, into prepare the candidate. hiero: frater dadouchos, your situation? dad: in the south, very honoured hierophant, to symbolize heat in dryness. hiero: your duty? dad: i attend to the censer and the incense, and i assist in the purification and consecration by fire all the hall, are the members, and of the candidate. hiero: frater stolistes, your situation? stol: in the north, very honoured hierophant, to symbolize cold and moisture. hiero: your duty? stol: i see that the robes, collars and insignia of the officers are ready before the opening; i attend the cup of lust roll water and i assist in the purification and consecration by water

t the candidate be conducted to the east of the altar. heg: conducts candidates to eastern side of altar. hiero: honoured hiereus, i delegate to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars and of superintending his fourth and final consecration. hiero: hierophant returns to throne. hiereus: takes his place between the pillars. heg: conducts candidates to the east of the altar facing hiereus. hiereus: gives sword and banner to hegemon to hold. hiereus: frater xyz, i now proceed to instruct you in the secret signs, grip and token, grand word and password for the present time for this grade. firstly, advance your left foot abou

with a veiled light, upon their summits show that the pathway to hidden knowledge, unlike the pathway of nature- which is a continual undulation, the winding hither and thither of the serpent- is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. two contending forces and one which unites them eternally. two basal angles of the triangle and one which forms the apex. such is the origin of creation, it is the triad of life. my throne at the gate of the east is the place of the guardian of the dawning sun. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ad, it aimed at supplanting the time-honoured indigenous gods whom the country revered and loved. these gods and their worship were part and parcel of the people's traditions, customs and constitution. their names had their roots in the people's language, and were hallowed by antiquity; kings and princes traced their lineage back to individual gods; forests, mountains, lakes had received a living consecration from their presence. all this the people was now to renounce; and what is elsewhere commended as truth and leyalty was denounced and persecuted by the heralds of the new faith as a sin and a crime. the source and seat of all sacred lore was shifted away to far-off regions for ever, and only a fainter borrowed glory could henceforth be shed on places in one's native land. the new faith

"vvokship. from this ohg. ineihhan, which i think graff 1, 128 has misread ireihan, that a later neihhan immolare, libare graff (2, 1015) seems to have risen by aphseresis (gramm. 2, 810, as neben from inebeu; conf. eichon (dicare, vindicare, graff 1, 127. to this place also belongs the ohg 'pifelahan (libare, immolare, diut. 1, 245. 248. all this strictly denotes only the' on-saying' dedication, consecration of the offering; and it follows from the terminology at least that particular objects were selected beforehand for sacrifice^ thus antheiz is elsewhere simply a vow, votum, solemn promise, inthcizan vovere; hence also the as. onsecgan has determinative substantives added to it. in the same sense hmdan (offerre) seems to have been in use very early, as. lac icbcodan, ciedm. 173, 9. on

the son of seo-estes whom tae. ann. 1, 57 calls sacerdos, had been not a german but a eoman priest (apud aram ubiorum, and after tearing up the alien chaplet (vittas ruperat, had fled to his home. tkese few incidental notices of priests give us anything but a complete view of their functions (see suppl. on them doubtless devolved also the performance of public prayers, the slaying of victims, the consecration of the kings and of corpses, perhaps of marriages too, the administering of oaths, and many other duties. of their attire, their insignia and gradations, we hear nothing at all; once tacitus cap. 43 speaks of a sacerdos muliebri ornatu, but gives no details. no doubt the priests formed a separate, possibly a hereditary order, though not so powerful and influential as in gaul. probably

foe^ the ohg. proper name epurhelm, eimrhelm (eber, eofor, aper, placed by the side of frohelm (both occur in the trad, patav. no. 20; mb. 28, 18) acquires thus a special and appro2)riate meaning. such boar-crests might still serve as ornaments even to christian heroes, after the memory of fro was obliterated, and long continue to be wrought simply as jewels (see suppl. some other traces of boar consecration have lasted still later, especially in england. the custom of the boar-voiv i have explained in ra. 900-1. as even at the present day on festive occasions a wild boar's head is seen among the other dishes as a show-dish, they used in the mid. ages to serve it up at banquets, garnished with laurel and rosemary, to carry it about and play all manner of pranks with it' where stood a hoar

f teutonic nations. men earn deification by their deeds, women by their wisdom' fatidicae, aiigescente superstitione dcae' p. 95 (see su])pl. this germanic reverence for woman, already emphasized by tacitus, is markedly expressed in our old systems of law, especially the alanianniau and eavarian, by doubling the composition for injury ;rta. 404: the defenceless one thereby receives protection and consecration, nay, she is to forfeit the privilege the moment she takes up man's weapons. and not only does a avorsliip of woman shew itself in the minne-songs of our mid. ages, but in a 398 wise women. remarkable formula of chivalry occurring both in folk-songs and in court-poems' durch allcr fromven ere' by all women's honour, wolfdiet. 104 morolt 855. 888. 2834. morolf 1542. ecke 105. 117. 174

ABRAMELIN1

uction xxii altar placed therein, covered with a clean white linen cloth, and set towards the east: and on each side thereof place two consecrated wax-lights burning, the flame thereof ought not to go out all these days. in the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with fine linen, which is not to be opened until the end of the days of consecration. you shall also have in readiness a precious perfume and a pure anointing oil. and let them both be kept consecrated. then set a censer on the head of the altar, wherein you shall kindle the holy fire, and make a precious perfume every day that you pray. now for your habit, you shall have a long garment of white linen, close before and behind, which may come down quite over the feet

, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and every time that thou wishest to use it, clothe thyself with thy vestments, kindle the lamp, and repeat upon thy knees the aforesaid prayer, adonai, elohim, etc. it is necessary also in the consecration of the book, to summon all the angels whose names are written therein in the form of litanies, the which thou shalt do with devotion; and even if the angels and spirits appear not in the consecration of the book, be not thou astonished thereat, seeing that they are of a pure nature, and consequently have much difficulty in familiarising themselves with men who are inconstant and impur

ABRAMELIN2

e shall keep the aforesaid things in good order in the cupboard51 of the altar, ready for use in the proper time and place. here followeth the manner of ordering oneself and of operating. the sacred magic 62 the twelfth chapter. how one should keep oneself in order to carry out this operation well. his operation being truly divine, it is necessary once more to treat of and distinguish the present consecration into different periods of time. you shall then understand that during the two first and two second moons, no other consecration must be performed, than that of which we have already spoken in the seventh and eighth foregoing chapters,52 unto the which i refer you, so as not to be too prolix. and i only say unto you, that during the course of the two first and two second moons, every s

also with the oil of thy sanctification, wherewith thou hast sanctified all thy prophets; and purify in me therewith all that appertaineth unto me, so that i may become worthy of the conversation of thy holy angels and of thy divine wisdom, and grant unto me the power which thou hast given unto thy prophets over all the evil spirits. amen. amen. this is the prayer which i myself made use of in my consecration; the which i give not here to confine you (to a certain form, nor to oblige you to employ the same, nor to tell it you over as i would to a parrot whom i should wish to teach to talk; but only and solely to give unto you an idea of the manner in which we should pray. having finished your orison, rise from your knees, and anoint the centre57 of your forehead with a little of the sacred

crown, and the wand, on both sides. you shall also touch the doors and the windows of the oratory. then with your finger dipped in the oil you shall write upon the four sides of the altar these words, so that they may be perfectly clearly written on each side: in whatever place it may be wherein commemoration of my name shall be made, i will come unto you and i will bless you. this being done the consecration is finished, and then ye shall put the white tunic and all the other things into the cupboard of the altar. then kneel down and make your ordinary prayer, as is laid down in the third chapter;58 and be well ware to take no consecrated thing out of the oratory; and during the whole of the ensuing period ye shall enter the oratory and celebrate the office with naked feet. the sacred mag

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

ADDTLS

our lesser angles while the remaining four letters, thou shall apply to the sixteen servient squares of those angles shown above in the example. thou shall follow the same order as the tablet of union in applying the remaining letters: e m kerubics x a a c r b p d 11 below is an example of the lesser angle of d in the tablet of c.(permutations include both kerubic and sub-servients) the consecration of the four elemental weapons give excellent examples of the spirit or archangelic names formed from the kerubic squares by the addition of letters from the tablet of union. the attribution of the name hwhy. the name is the key to the whole of the enochian attributions of the squares to the elements: the letters are thus referred: y yod d wands h he c cups w vau a swords h (final) he

ADEPTUS MINOR INITIATION

chief "the head of the pastos is white, charged with a golden greek cross and red rose of 49 petals. the foot is black with a white calvary cross and circle placed upon a pedestal of two steps. on the sides are depicted the 22 colors of the paths, between light and darkness (aspirant is placed between lid and pastos. chief stands facing him on opposite side of the pastos) chief "now is the final consecration in the tradition of the ancients. we seal this rite with the most mystical mark, the mark of membership of the roseae rubeae et aurea cruces" wall of the vault 32 minutum mundum cross of victory 33 rose& cross at head of pastos (49 petals) foot of the pastos 34 side of the pastos (hodos removes the aspirant's robe to let him receive the mark. third adept hands the razor blade to the c

ALEISTER CROWLEY ACROSS THE GULF

duly be builded. by the favour of the god all things went smoothly enough; yet was i conscious of some error in the working; or if you will, some weakness in myself and my desire. look you, i could not forget the page 20 gulf.txt veiled one, my days of silence and solitude with her, the slow dawn of our splendid passion, the climax of all that wonder in her ruin! so as the day approached for the consecration of the temple i began to dread some great catastrophe. yet all went well- perhaps too well. the priests and the people knew nothing of this, however. for the god manifested exceptional favour; as a new god must do, or how shall he establish his position? the harvest were fourfold, the cattle eightfold; the women were all fertile- yea! barren women of sixty years bore twins- there was

well. the priests and the people knew nothing of this, however. for the god manifested exceptional favour; as a new god must do, or how shall he establish his position? the harvest were fourfold, the cattle eightfold; the women were all fertile- yea! barren women of sixty years bore twins- there was no disease or sorrow in the city. mighty was the concourse of the citizens on the great day of the consecration. splendid rose the temple, a fortress of black granite. the columns were carved with wonderful images of all the gods adoring osiris; marvels of painting glittered on the walls; they told the story of osiris, of his birth, his life, his death at the hands of typhon, the search after his scattered members, the birth of horus and harpocrates, the vengeance upon typhon seth, the resurrec

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

er. together "aleph" and "mem" make "am- the mother within whose womb the cosmos is conceived. but "yod" is not the natural letter of fire. its juxtaposition with "he" sanctifies that fire to the "yod" of tetragrammaton. similarly we find "lamed" for earth, where we should expect tau- in order to emphasize the influence of venus, who rules libra "alhim, therefore, represents rather the formula of consecration than that of a complete ceremony. it is the breath of benediction, yet so potent that it can give life to clay and light to darkness. in consecrating a weapon "aleph" is the whirling force of the thunderbolt, the lightning which flameth out of the east even 24 into the west. this is the gift of the wielding of the thunderbolt of zeus or indra, the god of air "lamed" is the oxgoad, the

d in the previous notes. but it is not permissible here to explain fully the exact matter or manner of this adjustment. i have preferred the exoteric attributions, which are sufficiently informative for the beginner> after the magician has created his instrument, and balanced it truly, and filled it with the lightnings of his will, then is the weapon laid away to rest; and in this silence, a true consecration comes. the formula of alim it is extremely interesting to contrast with the above the formula of the elemental gods deprived of the creative spirit. one 25 might suppose that as alim, is the masculine plural of the masculine noun al, its formula would be more virile than that of alhim, which is the masculine plural of the feminine noun alh. a moment's investigation is sufficient to di

his only aid is his aspiration, represented by the officer who is to lead him into the temple. before entering, he must be purified and consecrated. once within the temple, he is required to bind himself by an oath. his aspiration is now formulated as will. he makes the mystic circumambulation of the temple for the reasons to be described in the chapter on "gesture. after further purification and consecration, he is allowed for one moment to see the lord of the west, and gains courage<<fear is the source of all false perception. even freud had a glimpse of this fact> to persist. for the third time he is purified and consecrated, and he sees the lord of the east, who holds the balance, keeping him in a straight line. in the west he gains energy. in the east he is prevented from dissipating

and he sees the lord of the east, who holds the balance, keeping him in a straight line. in the west he gains energy. in the east he is prevented from dissipating the same. so fortified, he may be received into the order as a neophyte by the three principal officers, thus uniting the cross with the triangle. he may then be placed between the pillars of the temple, to receive the fourth and final consecration. in this position the secrets of the grade are communicated to him, and the last of his fetters is removed. all this is sealed by the sacrament of the four elements. it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. numerous example of this formula are given 39 in equinox i, nos. ii and iii. it is t

o him, and the last of his fetters is removed. all this is sealed by the sacrament of the four elements. it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. numerous example of this formula are given 39 in equinox i, nos. ii and iii. it is the formula of the neophyte ceremony of g. d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. in the book called z 2<divination and alchemy are the most grotesque rubbish in the latter case, and in the former obscure and unpractical (equinox i, iii) are given full details of this formula, which cannot be too carefully studied and practised. it is un

nzon, can either check him, or cause him to waver for one instant upon the path. this command and this promise have been given by all the magi without exception. and where this command has been obeyed, this promise has been most certainly fulfilled. iii in all actions the same formulae are applicable. to invoke a god, i.e. to raise yourself to that godhead, the process is threefold, purification, consecration and initiation. therefore every magical weapon, and even the furniture of the temple, must be passed through this threefold regimen. the details only vary on inessential points. e.g. to prepare the magician, he purifies himself by maintaining his chastity<thereon for the true definition of this virtue> and abstaining from any defilement. b

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

a process which should adumbrate this ceremony; e.g, the magician will cut the wand from the tree, will strip it of leaves and twigs, will remove the bark. he will trim the ends nearly, and smooth down the knots- this is the banishing. he will then rub it with the consecrated oil until it becomes smooth and glistening and golden. he will then wrap it in silk of the appropriate colour- this is the consecration. he will then take it, and imagine that it is that hollow tube in which prometheus brought down fire from heaven, formulating to himself the passing of the holy influence through it. in this and other ways he will perform the initiation; and, this being accomplished, he will repeat the whole process in an elaborate ceremony<magick is an

v) 98 one word of warning is perhaps necessary for the beginner. the victim must be in perfect health- or its energy may be as it were poisoned. it must also not be too large<sacrifice (e.g) of a bull is sufficient for a large number of people; hence it is commonly made in public ceremonies, and in some initiations, e.g. that of a king, who needs force for his whole kingdom. or again, in the consecration of a temple. see lord dunsany "the blessing of pan- a noble and most notable prophecy of life's fair future> the amount of energy disengaged is almost unimaginably great, and out of all anticipated proportion to the strength of the animal. consequently, the magician may easily be overwhelmed and obsessed by the force which he has let loose; it will then probably manifest itself in its

ALEISTER CROWLEY SEPHER SEPHIROTH

of yah h) sk ruins y( crowd ks shovel (y 81 gods myl) i (ex. 23:20) ykn) also, yea; anger; nose p) throne )sk here, hither )p 82 a prayer (ch) y(b kindly, righteous, holy dysx white nbl the beloved thing xwxyn 83 (notariqon of the four worlds: atziluth, briah, yetzirah, assiah (yb) the drops of dew (job. 38:28) l+ ylg (cf. gimel, 73) lmyg a flowing, wave mylg person, self; back, top; wing (ch) pg consecration; dedicated hknx to flee, put one fs things in safety (jer. 6:1 (wz mournings, laments mylb) unripe fig gp 84 (the hebrew guttural letters. see i.z.q. 694 et seq& cf. 133 (xh) a wing (army, squadron; a chosen troop pg) was silent mmd a dream mwlx enoch kwnx knew (dy amethyst hmlx) 85 peh: the mouth hp a flower, cup (ybg put in motion, routed mmh circumcision hlym 86 a name of god, asse

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

e and death, wise, ecstatic, immortal; winged and hooded, that he may go as a god swiftly and silently. it refers in this place especially to hadit. al i,19 "o azure-lidded woman, bend upon them" the old comment 19. nuit herself will overshadow them. the new comment these two verses 18, 19, seem to be interpolated by aiwaz, invoking the gods to the beast and the scarlet woman, perhaps as a formal consecration. al i,20: the key of the rituals is in the secret word which i have given unto him. the old comment 20. this word is perhaps abrahadabra, the sacred word of 11 letters. the new comment for this word see appendix weh note: the appendix has not yet been recovered. kenneth grant, in his "magical and philosophical commentaries" pp. 105-108 has a lengthy extension here. the providence of t

the sexual instinct, because, without exception, every act is an impulsively projected image of the will of the individual who, whether man or woman, is a star; the pennsylvanian with his pig no less than the spirit with mary; sappho with atthis and apollo with hyacinth as perfect as daphnis with chloe or as galahad vowed to the graal. the one thing needful, the all-perfect means of purification, consecration, and sanctification, is independent of the physical and moral accidents circumstantial of the particular incident, is the realization of love as a sacrament. the use of the physical means as a magical operation whose formula is that of uniting two opposites, by dissolving both, annihilating both, to create a third thing which transcends that opposition, the phase of duality which cons

hall not even those who but sweep the courts of his temple, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his nature? also: to us of thelema, thus having trained our hearts and minds to be expert engineers of the sky-cleaver love, the ship to soar to the sun, to us the act of love is the consecration of the body to love. we burn the body on the altar of love, that even the brute may serve the will of the soul. we must then study the art of bodily love. we must not balk or bungle. we must be cool and competent as surgeons; brain, eye and hand the perfectly trained instruments of will. we must study the subject openly and impersonally, we must read text-books, listen to lectures, wa

of nu! prophet of had! prophet of ra-hoor-khu! now rejoice! now come in our splendour& rapture! come in our passionate peace& write sweet words for the kings" the old comment 64. the prophet is now completely swallowed up in the ecstasy. then he is hailed by the gods, and bidden to write on. the new comment "the kings" are evidently those men who are capable of understanding themselves. this is a consecration of the beast to the task of putting forth the law "thou art overcome. the conscious resisted desperately, and died in the last ditch. al ii,65 "i am the master: thou art the holy chosen one" the old comment 65. the division of consciousness having re-arisen, and been asserted, the god continues, and prophesies- of which i cannot comment. the ecstasy rekindles. the new comment it is cu

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ve the labour and heroism of incarnation on this planet or another, or in any star, or aught else, unto them may there be granted the accomplishment of their wills; yea, the accomplishment of their wills 'a(c)umgn 'a(c)umgn 'a(c)umgn. the people: so mote it be. all sit. the deacon and the children attend the priest and priestess, ready to hold any appropriate weapon as may be necessary. vi of the consecration of the elements the priest makes the five crosses. 3 12 on paten and cup; 4 on paten alone; 5 on cup alone. the priest: life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the spirit! he touches the host with the lance. by the virtue of the rod be this bread the body of god! he takes the host. to(c)uto'(c)esti t(c)o s(c)oma mou. he kneels, ado

ALEISTER CROWLEY EQUINOX EQ I 2 2

s to lead him there. 257 the "hierophant" then continues "let the candidate be conducted to the east of the altar. honoured hiereus, i delegate to you the duty of entrusting the candidate with the secret signs, grip, grand word and present pass-word of the 0= 0 grade of the order of the golden dawn in the outer, of placing him between the mystic pillars, and of superintending his fourth and final consecration" the east of the altar is the place of the evil triad, and he is brought there as though affirming that he will trample upon and cast out his evil persona, which will then become a support unto him, but it must first be cast down unto its right place. the hiereus now confers the secret signs &c, and during this part of the ceremony the position of the three chief officers is as follow

n balanced formulation. for in the natural man the symbols are unbalanced in strength, some being weaker and some stronger, and the effect of the ceremony is to strengthen the weak and purify the strong, thus gradually commencing to equilibrate them, at the same time making a link between them and their corresponding forces in the macrocosm. the "hierophant" then says "honoured hegemon, the final consecration of the candidate having been performed, i command you to remove the rope from his wast, the last remaining symbol of darkness; and to invest him with the distinguishing badge of the grade" 258 the "hegemon" executing the hierophant's order, says "by command of the very honoured hierophant, i invest you with the distinguishing badge of the grade. it symbolizes light dawning in darkness

ALEISTER CROWLEY EQUINOX EQ I 3 2

the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of the water, the magus of waters takes up the cup of water, and scatters water all round the edge of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the n

of iahdonhi: may the influx of the divine light inspire thee and lead thee unto the ways of peace! let there be peace betwixt us and thee; and come thou hastily when we invoke and call thee: shalom! shalom! shalom [reverse circumambulations and closing rituals of mercury &c &c] in the order of the golden dawn many consecrations were made use of upon the lines laid down in book hb:heh, such as the consecration of the lotus wand, the rose cross and the magical sword; these, however, we will omit, substituting in their place one carried out by p. himself, and called: talisman of fire of jupiter with ritual the invocations proper to the consecration of a flashing tablet of the eagle kerub of jupiter. part i. the hall is first purified by the banishing rituals of pentagram and hexagram. next by

ry of the selfhood: meditating upon the littleness and worthlessness of the natural man: the vanity of his desires, the feebleness of his boasted intellect. remember that without that light, naught can avail thee to true progression: and that alone by purity of mind and will canst thou ever hope to enter into that glory. pray then for that purification, saying in thy heart "first purification and consecration of the candidate by fire and water "water" purify me with hyssop, and i shall be clean: wash me, and i shall be whiter than snow "fire" o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-place! i stand before the beautiful gate: before the mighty portal of the universe: at my right hand a pillar of fire; and at my left a pilla

t. he riseth not yet glorified, but as still upon the cross. themis now takes the cup, or lotus, and dagger, or cross, and the death symbol is dipped in the resurrection symbol, and the marks of lvx are again imprinted on him, as if to seal the prayer of the second adept. the postulant now takes the rose cross and lifts it (as before for symbolism. note also that this is the fourth element in the consecration (four pillars &c, in 0= 0 ritual. he then upholdeth the rose cross as if that were the object of his accepting the chain. and now, having gained the right to take his ruach with him in the darkness, he may demand the opening of the pastos. the altar is moved "new heavens and new earth &c. the pastos lid also "osiris no longer divided into glory and suffering, but central and perfect"

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

voice."67 shortly after this vision, he founded at guanajato the order of the l.i.l, and the fire of adonai descending upon him, he wrote "the book of the spirit of the living god" of which the two following rituals are part: the book of the spirit of the living god. hb:resh hb:peh hb:samekh hb:chet hb:vau hb:resh hb:heh hb:yod hb:heh hb:lamed hb:aleph hb:heh the casting-out of the evil ones. the consecration of the shrine. the cleansing of the son of man. the drawing together of the elements. the coming of the golden dawn. the indwelling of the isis. the initiation of the whirling force. the chant of mystery. the music of the divine one. the movement of the spirit. the descent of the soul of isis. the night of apophis. the light of osiris. the knowledge of the higher soul. these be duly w

ALEISTER CROWLEY EQUINOX EQ I 3

ties are laid down in paper e, class d. he practises devotion to the order. 1 weh note- this line seems a printer's error, the quotation was made on page 4. 2 all these instructions will be issued openly in the equinox in due course, where this has not already been done. instruction and examination in methods of meditation by devotion (bhakti- yoga. instruction and examination in construction and consecration of talismans, and in evocation. theoretical and practical. examination in rising on the planes (liber o, caps. v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mahasatipatthana (see the sword of song "science and buddhism" instruction and examination in control of action. further, he cuts the magic wand. finally, t

rophant's lamen is on the back of a pentacle, whereon is engraved the sigil of the spirit to be invoked. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols &c, employed in the places proper allotted to them, so as to represent the interior of the g. d. temple in the "enterer: and the purification and consecration of the actual pieces of ground or place selected for the performance of the invocation. 151 f. the invocation of the higher powers. pentacle formed by the concentric bands, name and sigil therein, in proper colours; is to be bound thrice with a cord, and shrouded in black, thus bringing into action a blind force, to be further directed or differentiated in the process of the ceremony

naming the spirit or spirits 8 "doctrine and ritual of magic" p. 195 which it is desired to evoke. this is pronounced standing in the centre of the circle, and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit wrapped in a black cloth or covering is now placed within the circle, at the point corresponding to the west, representing the candidate. the consecration, or baptism by water and fire of the sigil then takes place: and the proclamation in a loud and firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear: stating for what purpose the spirit is evoked: what is desired in the operation: why the evoca

ssary be properly arranged within the circle. but if it be actually necessary to interrupt the process, then let him stop at that point, veil and re-cord the sigil if it have been unbound or uncovered, recite a licence to depart or banishing formula, and perform the lesser banishing rituals both of the pentagram and hexagram.9 thus only may he in comparative safety quit the circle. hb:heh book ii consecration of talismans production of natural phenomena a. the place where the operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesma; the material basis. 9 see "liber o" the equinox, vol. i, no. 2. e. in telesmata, the selection of the matter to form a telesma, the preparation and arrangement of the place: the forming of the body of the telesm

ght to be moulded into the shroud. e. the equation of the symbols in the sphere of sensation. f. the invocation of the higher: the placing of a barrier without the astral form: the clothing of the same with obscurity through the proper invocation. g. formulating clearly the idea of becoming invisible: the formulation of the exact distance at which the shroud should surround the physical body; the consecration with water and fire so that their vapour may begin to form a basis for the shroud. 157 h. the beginning to formulate mentally a shroud of concealment about the operator. the affirmation aloud of the reason and object of the working. i. announcement that all is ready for the commencement of the operation. operator stands in the place of the hierophant at this stage: placing his left ha

ALEXANDRIAN BOOK OF SHADOWS OCCULT

pine, cypress. yew. animals: dog, elephant. bird: owl. metal: lead. colours: black, grey, violet. luck is believed by witches to work both ways, e.g.butied treasure presents danger to the finder if protective wishes or curses were buried with pisite features: message board email atho the laws the old law the redes various aphorisms the 8 wiccan tenets circle casting circle opening circle closing consecration consecration of sword or athame consecrating other working tools initiations charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the god

weapon is suspended between their breasts, held there by the pressure of their embrace. as they seperate, the owner of the weapon immediately uses it to recast the circle, but without words. notes: if possible, lay sword with 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 sw

rge. 8. the great rite. you can combine many of these ways to produce more power. to practice the art successfully, you need the following five things: intention. you must have the absolute will to succeed, the firm belief that you can do so and the determination to win through against all obstacles. 1. 2. preparation. you must be properly prepared. 3. invocation. the mighty ones must be invoked. consecration. the circle must be properly cast and consecrated and you must have properly consecrated tools. 4. 5. purification. you must be purified. hence there are 5 things necessary before you can start, and then 8 paths or ways leading to the centre. for instance, you can combine 4, 5, 6, 7, and 8 together in one rite; or 4, 6 and 7 together with 1 and 2, or with 3 perhaps. the more ways you

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

hidden name egoic. this rule cannot be enlarged upon. it concerns mysteries and subjects too immense to be fully handled here. it is included in these rules so that it may form a subject for meditation, for study, and for group discussion. the final rule is very brief and consists of five words. rule 14. listen, touch, see, apply, know. these words concern what the christian might aptly call the consecration of the three major senses, and their utilisation in the evolution of the inner spiritual life, application then made of that which is learnt and ascertained, followed by the fruition of realised knowledge. an esoteric catechism the following are some words from archive xiii of the masters' records, that carry with them a message for the struggler on the way. they are somewhat on the l

ALICE A BAILEY05 THE LIGHT OF THE SOUL

nted star, the star of the perfected man, in all his glory. through following this way the five planes of human and superhuman evolution are dominated and atma (or the will of god, the father aspect) stand revealed through the medium of buddhi (or the christ consciousness, having for its vehicle, manas or higher mind. the other way is the may of pure devotion. through intense adoration and entire consecration the aspirant arrives at a knowledge of the reality of spirit. this is the way of least resistance for many; it was the method of attainment for the race preceding the aryan. it largely ignores the fifth principle and is the sublimation of sensuous perception, being the way of intense feeling. through following this method the four planes are dominated and buddhi (or the christ) stands

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

gh meditation. out of this sequence of activities, the interested investigator will awaken to the realization that there is a real work to be done and that the primary qualification that he needs is perseverance. here it might be remarked that two things aid in the work of co-ordination: first, the endeavor to gain control of the mind, through the endeavor to live a concentrated life. the life of consecration and dedication, which is so distinctive of the mystic, gives place to the life of concentration and meditation distinctive of the knower. the organization of the thought life at all times everywhere, and, secondly, the practice of concentration, regularly, every day, at some set time, if possible, make for the one-pointed attitude, and these two together spell success. the former take

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

study of right motive leads naturally to right service, and often parallels in its objective form, the motivating consciousness. from service to an individual as an expression of love, to the family, or to the nation, there grows service to a member of the hierarchy, to a master's group and thence service to humanity. eventually there is developed a consciousness of and service of the plan, and a consecration to the underlying purpose of the great existence who has brought all into being for the fulfillment of some specific objective. 4. meditation. upon this matter we will not enlarge as it has formed the basis of much of the teaching in my other books and many of you are working steadily upon the work of meditation. i have placed it fourth upon the list, for meditation is dangerous and u

with pure dispassion, and with no desire to see the fruit of action. this process, long continued and pursued with patience, will result eventually in the attaining of an equilibrium which nothing can disturb. i would like to state that there are five things which those who choose the path of occultism need to cultivate, and that the group should specially seek to attain. they are as follows: 1. consecration of motive. 2. utter fearlessness. 3. the cultivation of the imagination, balanced wisely by the reasoning faculty- 198- a treatise on white magic copyright 1998 lucis trust 4. a capacity to weigh the evidence wisely, and to accept only that which is compatible with the highest instinct and intuition. 5. a willingness to experiment. these five tendencies, coupled with purity of life an

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

e, and is often forgotten. there are always those at every epoch in human history who are able to solve the problems which arise, and who are sent in for that very purpose. this sex problem, in the last analysis, is a temporary one, little as you may think it today, and it grows out of a basic mistake, out of the prostitution of man's god-given faculties to selfish physical ends, instead of their consecration to divine purposes. man has been swept and carried off his feet by his instinctual animal nature, and only a clear and clean mental understanding of the real nature of his problem will be strong enough to carry him forward into the new age and into the world of- 187- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust right motive and right action

nd of child-bearing have been distorted and misunderstood; and it will be long before marriage and children assume their rightful place as sacraments, and longer still before the pain and suffering- 191- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust consequent upon our mistakes and on the misuse of the sexual relation have disappeared, and the beauty and consecration of marriage and of the manifestation of souls in form supersede the present wrong grouping of ideas. the disciple and aspirant upon the path, and the initiate upon his "lighted way" have no better training ground therefore than the marriage relation, rightly used and rightly understood. the bringing of the animal nature under rhythmic discipline, the elevation of the emotional and the

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ns and have become "a vessel unto honour, sanctified, and meet for the master's use."50 the long journey of existence lies behind the christ, and he, with his mother, journeys the last part of the way. consecrated from past aeons to this very work of world salvage, he has first of all to submit himself to the ordinary processes of birth and childhood. christ came forth from nazareth, the place of consecration, and went up to bethlehem, the house of bread, where in a peculiar way he himself was to become the "bread of life"51 to a hungry world. he was set apart, or set himself apart (as do all awakened sons of god) for the work of redemption. he came to feed the hungry, and in this connection two verses in the bible convey light upon his- 43- from bethlehem to calvary copyright 1998 lucis t

or matter brought into subservience to the soul. the soul or the christ now rules. first, matter dominant, enthroned and triumphant. then matter, the custodian of hidden divinity, beauty and reality, ready to bring them to the birth. finally, matter as the servant of that which has been born, the christ. however, none of this is brought about unless the journey is made from nazareth, the place of consecration, and from galilee, the place of the daily round of life; and this is true, whether one is speaking of the cosmic christ, hidden by the form of a solar system; of the mythic christ, hidden in humanity down the ages; of the historical christ, concealed within the form of jesus; or of the individual christ, hidden within the ordinary man. for always the routine is the same the journey, t

ecurrences of twelve probably have their origin in the twelve signs of the zodiac, that imaginary belt in the heavens through which the sun appears to pass on its journey in the course of a year, and during its greater cycle of approximately 25,000 years. having completed the preparatory work, by his twelfth year christ again underwent an intuitive experience, going up from nazareth (the place of consecration) to the temple, where that intuition led him to a new realisation of his work. there is no sign that he knew in detail what that mission was; he went into no explanations to his mother. he started to do the work that was the nearest duty, and to teach those whom he found in the temple, astonishing them with his understanding and his answers. his mother, bewildered and distressed, call

ch seems willing to admit. the extent of this mission slowly dawned upon his young mind and he began, as all truly initiate sons of god must perforce do, to function as god's messenger as soon as the vision was recognised, and in the place where he was. having thus indicated his grasp of the future work, we read that "he went down with them (his parents, and came to nazareth (the place of renewed consecration, and was subject unto them. and jesus increased in wisdom and stature, and in favour with god and man."64 frequently in the gospel story, we find the word "down" occurring. christ went with his mother "down into egypt; he went "down to nazareth; and again and again he comes down from the mountain-top or from the place of solitude to do his duty among men. after the hidden experience i

nto active life. the baptism which christ gives his followers concerns the purification of the mind by fire. fire, under the universal symbolism of religion, is ever symbolic of the mind nature. this baptism by fire is the baptism of the holy spirit. thus jesus went up from nazareth and galilee to take the next step which was indicated in his experience. as the result of life experience and inner consecration, he was ready for the next initiation. this was taken in the river jordan. jordan means "that which descends" but also, according to some commentators, that which "divides" as a river divides and separates the land. in the symbolism of esotericism the word "river" frequently means discrimination. we have seen that water symbolises the emotional nature, and that the purification in jor

water symbolises the emotional nature, and that the purification in jordan, through baptism, typifies the complete cleansing of all feeling, of all wishes and of that desire life which is the determining factor with most people. the first initiation symbolises the dedication of the physical body and the physical plane life to the soul. the second initiation stands for the demonstrated control and consecration to divinity of the desire nature, with its emotional reactions and its potent "wish life" a new factor now enters in, the discriminating faculty of the mind. by means of it, the disciple can bring the mental life under control and dedicate it to the life of the kingdom of god, which is consummated at the third initiation. through the correct use of the mind, the disciple is led to mak

t was illumined always by the light of his soul and by the recognition of the father. though, as recorded in the new testament, it was divided into definite periods and cycles, and though obviously the detail of what he had to do was only progressively revealed to him, his life constituted one great sacrifice, one great experience and one definite purpose. this definiteness of objective, and this consecration of the whole man to an ideal are conditions indicative of the state of initiation. all life's happenings are related to the carrying forward of the life task. life takes on true significance. this is a lesson which all of us, uninitiate and aspiring, can now learn. we can begin to say "life to me, as i look back on it, is not a succession of experiences but one great experience illumi

he coming of the kingdom."32 christ faced this last attack and emerged victorious, thus guaranteeing to us our ultimate victory- 70- from bethlehem to calvary copyright 1998 lucis trust the devil approached jesus when the forty days of solitary communion were over. we are not told what christ did in those forty days. no account is given to us of his thought and determinations. his realisation and consecration at that time. alone, he faced the future, and at the end, encountered the tests which released him from the power of his human nature. as we study the life of jesus this solitariness emerges ever more clearly the great souls are always lonely souls. they tread uncompanioned the most difficult parts of the long way of return. christ was ever lonely. his spirit drove him again and again

yearnings come welling and surging in: come from the mystic ocean- 107- from bethlehem to calvary copyright 1998 lucis trust whose rim no foot has trod some of us call it longing, and others call it god. a picket frozen on duty, a mother starved for her brood, socrates drinking the hemlock, and jesus on the rood; and millions who, humble and nameless, the straight, hard pathway plod some call it consecration, and others call it god. william herbert carruth. 1 we now come to the central mystery of christianity, and to the climaxing initiation to which men, as human beings, can aspire. of the next initiation, the resurrection, and of the ascension connected with it, we know practically nothing, beyond the fact that christ rose from the dead. the resurrection initiation is veiled in silence

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

world of spiritual realities. just as the individual disciple stabilises this contact and learns to make a rapid alignment and then, and only then, can come into touch with the master of his group and intelligently respond to the plan, so does this group of aligned souls come into contact with certain greater lives and forces of light, such as the christ and the buddha. the aggregated aspiration, consecration and intelligent devotion of the group carries the individuals of which it is composed to greater heights than would be possible alone. the group stimulation and the united effort sweep the entire group to an intensity of realisation that would otherwise be impossible. just as the law of attraction, working on the physical plane, brought them together as men and women into one group ef

rns to make a rapid alignment and then, only then, can come into touch with the master of his group and intelligently respond to the plan, so does this group of aligned souls come into contact with certain greater lives and forces of light, such as the christ and the buddha. the aggregated- 417- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust aspiration, consecration and intelligent devotion of the group carries the individuals of which it is composed to greater heights than would be possible alone. the group stimulation and the united effort sweep the entire group to an intensity of realisation that would otherwise be impossible. just as the law of attraction, working on the physical plane, brought them together as men and women into one group ef

ces at first separation and divided interests, leading later to a submergence of personality interests in those of the plan, and the absorption of personal desire in the aspects of the soul. d. a period of creativity, due to the third aspect of the soul which is the creator aspect. this development will produce definite habit changes in the physical plane life of the aspirant. it will lead to the consecration of the disciple to certain types of endeavour summed up in the words "artistic career. these four effects of soul activity, which are in reality only the pouring in of soul force, through the channel of contact which the man has opened, will give to psychology the four major causes of the present world difficulty. each of these causes holds latent within itself its own solution. the p

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

n of a universal power and the state of mind of disciples of all degrees. this will establish in time and without controversy the unity of all beings. the revelation of unity through the power of thought is the glorious consummation of the work of the brotherhood and to this you do, as do all disciples, respond in your highest moments. it can, in a smaller way and according to the measure of your consecration, be your glory and- 22- discipleship in the new age- volume i copyright 1998 lucis trust your goal also if you hold the thought of oneness, of service and above all else of love. second: the power of the intuition, which is the goal of much of the work which disciples must do, requires the unfoldment of another faculty in man. the intuition is a function of the mind also and, when rig

the waning of their light. the mobilisation of every disciple is demanded at this time and when i say "this time" i refer to the present time and the next fifty years. this mobilisation involves the focussing of the disciple's energies, his time and his resources on behalf of humanity; it requires a new dedication to- 75- discipleship in the new age- volume i copyright 1998 lucis trust service, a consecration of the thought-life (do you realise what that would mean, my brothers) and a forgetfulness of self which would rule out all moods and feelings, all personality desires, resentments, grievances and all pettiness in your relations with your fellowmen. on the physical plane, it would mean the conditioning of all active, outer living so that the whole of life becomes one focussed active s

mine: every perfecting organism must have in it those elements of life and power which embody the energy of the three aspects of divinity. it must likewise have those force channels through which the other four types of divine energy may express themselves. this may be provided by those disciples who are on each of the seven rays indicated, or by those disciples who can, through their purity and consecration, carry any type of energy which the hierarchy may choose to project into an organism through their agency. the new group of world servers is a rapidly developing organism which must be preserved from undue crystallisation and over-organisation. it must, however, express itself through all the seven ways of divine manifestation. you and your associates have if you so choose and because

nt responsibility; this should leave you still more free for the future. what the future can hold for any person, it is not possible these days to foretell, for planetary conditions are such that no forecast is unalterably correct not even for a member of the hierarchy. for you, there will be the need for decision on various points and to this end i call your attention to another quality which is consecration. let all changes take place in your life as the result of right decision which must, in its turn, be based on a true soul orientation and dedication. decisions must not be made as the result of any outer influence. you might ask me at this point upon what a right decision should be based and i would reply in the following terms: 1. on that which offers itself to you as spiritual oppor

stral plane. make a short, quick alignment with the soul. know yourself to be, in truth, the one whose nature is spiritual detachment and isolation (not separativeness or division, then pause and stabilise yourself in that consciousness. in the secret place within the heart, let the personal self meet the real self face to face and let it there dedicate itself to the service of the soul with deep consecration, devoted love and fluidic intent. by fluidic, i mean the willingness to do what the soul requires, when registered and recognised by you as the next duty. let not the glamour of attainment of your service goals, brother of old, blind your eyes to the need for further and constant training. the disciple oft becomes absorbed in the work to be done to such an extent that he forgets that

ns by the moves we make; we hasten or delay our growth by our enacted decisions. the true disciple, however, proceeds upon his way at any cost and naught can arrest his progress on the path. i have asked myself what i can say to you at this time that will be of definite value. four things brief and to the point come into my mind as i look at you and feel for you a sense of gratitude for your past consecration to the plan and a sense of hopefulness for your future service. first: i would say deepen your consecration and put first things first. let nothing and no one stand between you, the vision, the plan and your fellow disciples. second: prepare for complications in your life, for now you travel not alone. your life has been relatively free up to this time, but the choosing of a comrade m

grated personality which possesses no spiritual objective, no mystical sense and no real powers of intuition and inner perception, can never "make good" as you say in the west. but the mystic, the disciple and the intuitive aspirant is as a house divided against itself. the energy of the man is flowing in two directions. what is needed is the realisation that given right motive and true spiritual consecration achievement on the physical plane in the chosen field of expression is spiritual achievement and, therefore, possible. how can this be done? by three things, my brother, which i give to you for your consideration in the order of their importance. 1. the attainment of the vision; the power to intuit; the capacity to control that which must be brought through and materialised on the phy

op. it is this message which i seek to send to you and to all in my group of disciples today. you are all living on the verge of new happenings, of increased opportunities, fresh complexities and of definite spiritual crises. then, remember the words which i spoke to you last year. we grow by the presentation of moments of crisis. face such times with detachment, with deep inner comprehension and consecration and with illumined understanding, and swerve not from your basic objective to serve the race of men, the plan and us. such is the appeal i make to all my disciples. i am not giving you a definite meditation till later. but i particularly beg you to concentrate attention each month at the time of the full moon. for one full week each month make your conscious, dynamic and intelligent a

efinite meditation till later. but i particularly beg you to concentrate attention each month at the time of the full moon. for one full week each month make your conscious, dynamic and intelligent approach and let nothing interfere with this. it will be the best method for your first ray nature and will enable you to preserve your spiritual integrity; it will also serve each month to awaken your consecration and your dynamic spiritual will so that your dedication to service, your consecration to the life of meditation and your pledged obedience to your soul may move forward "from strength to strength" you will thereby be enabled (in the rush of new undertakings) to preserve yourself ever at the inner point of peace and from that spiritual centre go forth to the day's task, serene and unaf

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ews xi.1) humanity in all lands today awaits the coming one no matter by what name they may call him. the christ is sensed as on his way. the second coming is imminent and, from the lips of disciples, mystics, aspirants, spiritually-minded people and enlightened men and women, the cry goes up "let light and love and power and death fulfil the purpose of the coming one" these words are a demand, a consecration, a sacrifice, a statement of belief and a challenge to the avatar, the christ, who waits in his high place until the demand is adequate and the cry clear enough to warrant his appearance. one thing it is most necessary to have in mind. it is not for us to set the date for the appearing of the christ or to expect any spectacular aid or curious phenomena. if our work is rightly done, he

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

tation, good intention, and correct technique, plus the desire to serve and to love, he achieves alignment. he becomes then aware of the results of his successful work. his mind is illumined. a sense of power flows through his vehicles. he is, temporarily at least, made aware of the plan. the need of the world and the capacity of the soul to meet that need flood his consciousness. his dedication, consecration and right purpose enhance the directed inflow of spiritual energy. he knows. he loves. he seeks to serve, and does all three more or less successfully. the result of all this is that he becomes more engrossed with the sense of power, and with the part he is to play in aiding humanity, than he is with the realisation of a due and proper sense of proportion and of spiritual values. he o

m total of the forces of the lower nature as expressed in the personality, prior to illumination, to inspiration and to initiation. the personality, at this stage, is exceedingly potent, and the dweller embodies all the psychic and mental forces which down the ages have been unfolded in a man and nurtured with care; it can be looked upon as the potency of the threefold material form, prior to its consecration and dedication to the life of the soul and to the service of the hierarchy, of god and humanity. the dweller on the threshold is all that a man is, apart from the higher spiritual self; it is the third aspect of divinity as expressed in the human mechanism, and this third aspect must eventually be subordinated to the second aspect, the soul. the two great contrasting forces, the angel

equipment. it has, however, its points of weakness which are liable at any time to present points of crisis; it has likewise its points of strength which can be transmuted with relative ease into points of tension; on the whole, it is a dependable instrument and one which can render good service. can it and should it be sacrificed so that (esoterically speaking) its life is lost and in its place consecration and devotion are substituted? this is a hard problem for all disciples to solve, to understand and to make effectively practical. only by crossing the burning ground three successive times are all impediments to the free use of the will destroyed. the relation between the angel and the dweller must be released, by means of the will, to full expression. i here refer to the spiritual wi

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

is well expressed for us in the symbols of these two signs. the aquarian is consecrated to group service and to the welfare of humanity. the average aquarian upon the mutable cross will be, for instance, a faithful employee, the adherent and worker in some firm or business within whose limits all his interests are confined and to whose welfare all he has is consecrated. upon the fixed cross this consecration to others becomes world service. aquarius, we are told, governs the blood system and its circulation. by means of the blood, the life force is distributed throughout the entire human body. it is, therefore, symbolic of the task of the liberated aquarian who dispenses spiritual life throughout the fourth kingdom in nature. the aquarian influences are felt also as life-giving in other f

- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. aries. 1st aspect. movement outward into incarnation. the will latent. to manifest. experience upon the cardinal cross. 2. pisces .2nd aspect .desire for form existence. the love or desire latent. for material things. constant mutation. experience upon the mutable or common cross. 3. aquarius. 3rd aspect .consecration to the service of the lower self. latent. selfishness. experience upon the fixed cross. when these three signs form the end of the cycle of expression upon the reversed wheel, then you have: 1. aquarius .3rd aspect. consecration to the service of the whole. the expressed. death or negation of all personality selfishness. culmination of experience upon the fixed cross. 2. pisces .2nd a

experience and the knowledge gained thereby, and turns it to conscious use in the- 289- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust service of the group. we might phrase it thus: taurus in the final stage of development demonstrates as the illumined consciousness. leo produces the truly self-conscious man. aquarius is the man of spirit, of life, and of consecration to the divine expression of service. it is here that the importance of the esoteric rulers can be seen. these triangles, composed of three constellations are (according to cyclic law) dominated at any one time by one of the three, the other two being subordinated. these triangles are called in the archives of the lodge "triangles in revolution; at one time, one of the three constellat

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

mately 30,000 jews in italy were- 127- the unfinished autobiography copyright 1998 lucis trust valued as italian citizens and were subjected to no restrictions or persecution. the talks by dr. assagioli were outstanding features of the ascona conferences. he would lecture in french, italian and english and the spiritual power which poured through him was the means of stimulating many into renewed consecration in life. for the first two years he and i carried the bulk of the lecture work though there were other able and interesting speakers. the last year we were there the place was overrun by german professors and the whole tone and quality of the place altered. some of them were most undesirable and the teaching given shifted from a relatively high spiritual plane to that of academic phil

ere would be little left of human freedom, and we would all be destined to become spiritual robots. what they can do depends on how we respond to spiritual stimuli in the hour of crisis. it is abundantly clear that god's plan for man is for humanity to achieve its own destiny in the light of its own soul, by the power of its own developing intellectual capacity, and by its deepening awareness and consecration to the fulfilling of its divine destiny. it is in this light that we can understand how it is that from the position of greater knowledge and wisdom of the hierarchy certain things are known to be inevitable for the human family and certain other things are subject to our responses to developing events. what we call the second world war was not in fact karmically necessary and militar

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

other, in deep meditation, seeking to contact you and all for whom he is, as a teacher, responsible. c. then picture yourself as advancing slowly up the long room (which is his study and work room) and then standing before him. see also your group brothers standing with you. then each of you can constitute himself, in imagination, as spokesman for his group and offer the group in service and deep consecration to the service of the plan. d. when you have accomplished this, imagine that you see me rising from my chair. then as a group we face the east and say together the great invocation. endeavour consciously to follow my lead as we say the words, and listen with care, using the imagination. this will involve intense concentration. do this until the time of the full moon of may, for it is

of service for which they- 64- discipleship in the new age- volume ii copyright 1998 lucis trust may be fitted but for which they, from other angles, are not ready. such a one was w.d.b. all these factors necessarily governed my choice, for i too (even though i may be a master) am controlled by esoteric law and must proffer opportunity. among those chosen there has been much failure, but because consecration and devotion to either the hierarchy or humanity are still to be found in them, the affiliation with my ashram still persists, even though in so few cases can permission to move closer be granted; they are not yet ready to reach a "more enlightened ashramic position" as it is called. 2. affiliation with an ashram subjects the aspirant to intensified stimulation; in many cases it prove

passed into clearer light and life in the inner ashram. to i. s. g-l. august 1940 my friend and brother- 353- discipleship in the new age- volume ii copyright 1998 lucis trust for several lives we have been associated, though this is only the second incarnation wherein you have been definitely regarded by me and by my associates as a pledged disciple. i am pointing this out to you as it infers a consecration and a dedication which you have preserved inviolate and evokes a response which only increases as time goes on. you are pledged as a disciple to further our plans and to occupy yourself with definite group work. our disciples learn the processes of initiation in the fire and heat of the daily life battle in the world of the present. they grasp eventually the processes also of group wo

, will release the financial supply so sorely needed; it will be the harmlessness which you and your fellow servers can demonstrate which will prove the needed agent. proceed as usual, my tried and trusted brother. this instruction may perhaps disappoint you. i asked a.a.b. what she believed conditioned my response to your question. she replied "you trust in his understanding, self-discipline and consecration" she was right. i have no distrust in you at all. so, my brother, i can advise naught, for you need not my advice; i your friend and companion can only suggest that you proceed as usual upon your way, remembering always to keep a recognised and conscious link with your master- 417- discipleship in the new age- volume ii copyright 1998 lucis trust to r. s. u. january 1940 you and i, my

not need to do this. you need now to garner the results of past meditation work through active service, chosen with deliberation and carried through steadily without any meditation at all but on the strength of the stored-up knowledge you have, and which you have never used. i am asking you, therefore, to stop all meditation, even the group meditation. you can give fifteen minutes to dedication, consecration and contact with your soul and with me every sunday morning and at the full moon period. you can participate in the group meditation at the school, but see to it that the group meditations are regarded by you as acts of service and not as means whereby your own nature is stimulated and refreshed. you can take part in the group held by a.a.b. on friday evenings, for there is much that

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

aits the coming one. the avatar is sensed as being on his way. the second coming (according to prophecy) is imminent, and from the lips of disciples- 192- the externalisation of the hierarchy copyright 1998 lucis trust mystics, aspirants and all enlightened people in all lands the cry goes up "let light and love and power and death fulfil the purpose of the coming one" those words are a demand, a consecration, a sacrifice, a statement of belief and a challenge to the avatar who waits in his high place until the demand is adequate, and the cry clear enough to warrant his descent and his appearance. demand without paralleling action is useless, just as faith without works is dead. it is here that there is a break in the magnetic link which should unite the avatar with the demand for his comi

able to the changed conditions and in the immediate future. study this carefully along with the requests and suggestions in this letter, so that you may know what i, your tibetan teacher, feel could and should be done by you in the service of the immediate future. i would ask those of you who care to do so to meet together at the time of the full moon in october for fellowship, united meditation, consecration and consultation. i would ask those of you who live and work at more distant points to write briefly your reactions to the suggested endeavour, indicating how you feel you can best aid in the task. i would ask all of you who associate yourselves with me in the work of the future, each day to use the very brief meditation which i outline below. it is dynamic- 205- the externalisation o

need for the complete triumph of the forces of light, for the triumphant progress of the armies of the united nations, and for that triumph to be won first of all on spiritual levels and then carried through with commonsense and persistence on to the physical side of life, as well as in the intervening mental world? do i need to ask for the control of emotions in the general interest, and for the consecration of time, energy and money to the enormous task of human salvage? on these points i shall not dwell. nothing is here gained by reiteration except the growing burden of a responsibility which you can shoulder to your eternal happiness or discard to your shame and eventual karmic reaction. only this will i say: get rid of selfishness, provincialism and insularity. think in terms of the o

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

ll more dangerous situation, because a group would be a combination of focussed energies, and unless these energies are directed towards the fulfillment of the plan (which coordinates and makes possible the divine purpose) we shall have the gradual consolidation of the forces of evil or of materialism on earth. i am not speaking lightly, but am endeavouring to show the necessity for the steadfast consecration of the spiritually minded to the task of developing the will-to-good on earth and the absolute importance of fostering goodwill among the masses. if this is not done after the terrific global housecleaning that has gone on, the last state will be worse than the first. we shall have individual selfishness superseded by group selfishness, which will be consequently still more potent in

to carry the revelation further. it is with the above indicated sequence in mind that i come to the analysis of the sentences in rule xiii, beginning with the first: 1. let the group get ready to reveal the hidden mystery. the readiness here referred to has nothing to do with personal preparedness or with the group unity which i have so often emphasised. it does not refer to individual purity or consecration or to mental development or to group relationships, as they work out in harmony and understanding. i am considering something far different to all these factors which are regarded as automatic and- 166- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust necessarily present. i refer to that which is the result of all of them, just as they in

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

d historical examination will not be provided. 8 it is possible that this text is an edition of the lightning garland of a hundred thousand quick invocations (bskul bum myur mgyogs glog gi phreng ba) by sangy lingpa; however, this can only be confirmed by exploring this text. see sangy lingpa 14th century. 6 overall, i liken my multilayered approach to that utilized by yael bentor in her study of consecration manuals. my foundation will be a study of tibetan texts combined with the added support of secondary materials and observations.9 chapter outline this study is organized in five chapters. the first chapter will establish the cosmological, historical, and ritual background of tibet in which tsiu marpo exists. this is necessary in order to understand the multiple contexts in which tsiu

tly, this inexactness prevents a complete understanding of the preliminary and concluding ritual processes. for instance, as astrology represents a strong component not only in tibetan ritual but in daily life, there is no doubt a certain astrological procedure that must first be consulted and agreed upon before a ritual such as this can take place. also, the actual procurement, construction, and consecration of many ritual implements take place prior even to the preparation outline, and the details of how these are done follow a much older and broader procedure. finally, bentor, beyer, and kohn show that many rituals open with the performer or performers practicing deity yoga and meditating on the nature of emptiness in order to be subsumed within the personified identity of a key tutelar

ious monk. 406 abandon attachment to being a son of a widow (read as yug sa ma. 407 do not compose a sword. 408 do not abandon the might demon in the land that harms the might demon. 409 do not kill the jackal. 410 do not desire the crow. 411 do not give up the hearth. 162 from being tardy with promises. if one does not have security, one will be unable to utilize413 it. an unguarded vow destroys consecration. refraining from propitiating the deity is contrary to me" thus he said. this is the sixth chapter, which is the essential view and conduct from the heart center tantra of the lineage king of the violence demons, the king butcher, the red-razored one. chapter 7 (310.5-312.2) then [tamdrin] recited this transmitted tantra "vajra..kin.yogin.s, the gods and spirits of the haughty worldly

vermillion, and red sandalwood [317] in a roll of paper concealed with silk ribbon, draw drops which were obtained from a pha wang long bu [stone] and gold ore, and draw [the syllable] ti seven times with vermillion on the ones who lack turquoise eyes. in this regard, the vow-holders, having accepted the invitation and made offerings, recite the life and heart [mantra] many times and perform the consecration with the essence of dependent-arising. when this is accomplished, like a dog stuck in the womb, they are made to constantly guard the palace temple and the region" speaking thus, one [completes] the third procedure of the essence of the oral instruction, offering the heart of the vow[-holder s] life-energy. samaya. rgya rgya rgya. 443 1. gold (gser, 2. silver (dngul, 3. turquoise (g.y

BLUE EQUINOX

to achieve the labour and heroism of incarnation on this planet or another, or in any star, or aught else, unto them may there be granted the accomplishment of their wills; yea, the accomplishment of their wills. aumgn. aumgn. aumgn. the people: so mote it be. all sit. the deacon and the children attend the priest and priestess, ready to hold any appropriate weapon as may be necessary. vi of the consecration of the elements the priest makes the five crosses +3 +1 +2 on paten and cup +4 on paten alone +5 on cup alone. the priest: life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the spirit! he touches the host with the lance. by the virtue of the rod be this bread the body of god! he takes the host. touto .esti to soma mou. the equinox 264 he kne

BOOK OF BLACK SERPENT

yal art of magick, some falsely so and others truely. here follows a list of the incenses and perfumes which may be used and their practical associations in this work: the incenses: myrrh saturnus saffron jupiter sulfur mars olibanum sol benzion venus storax mercurius jasmine luna dittany of crete terra the aspersion bowl: this is to be filled with clear water and blessed and is to be used in the consecration of the temple,weapons and tools of this work. it should never have been used for eating or any other purpose. as the operator of the aspersion exalts the water in prayers and blessings and then brings it low in aspersion, so does our creator sanctify and bless the rain which begins by the sun's days over the seas. so let it be that the aspersion brings a cleansing not of filth but of

gels which assist the magician in all his experiments; all according to their offices. it is unlawful that you should call upon the seraphim, but all the rest may be called upon for furtherance in matters divine. concerning the talismans. it is necessary to construct talismans for the object of each of your experiments, one for each of the purposes. the nature of the talismans and their manner of consecration will be given to you by god's angels at the altar in temple. these talismans cannot become useful until they have become consecrated and dedicated to their purpose, as it is said. finh the book of doom or the unholy bible of doom which is the nastiest grimoire the world has ever seen book i the first book of lucifer translated by: frater algolis, o.a.i. published by: ordo algolis inte

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

troduction. lesson three 27 tools, clothing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book of rituals. consecration of tools. rituals erecting the temple; clearing the temple; esbat rite; full moon rite; new/dark moon rite; cakes and ale. lesson six sabbats samhain; beltane; imbolc; lughnasadh. 79 lesson seven meditation, dreams and the minor sabbats meditation how meditation works; technique; posture; area; time of day: method. dreams the source; dream interpretation and symbology; remembering dre

to you. an incense burner is pretty much a necessity. incense has been used in religious rites for thousands of years. the old belief was that the smoke of the incense carried your prayers up to the gods. certainly it adds immeasurably to the atmosphere of the ritual. since there is frequent need to move the incense-burner about the circle (e.g. to cleanse, or "cense" the circle itself during the consecration part of a ritual, a simple dish to hold a cone or stick of incense is not ideal. it is far better to have a hanging (swinging) censer. these can be bought or can be made. a special charcoal briquet is then placed in the censer and lit, then powdered incense is sprinkled on the charcoal. this is much more economical than burning cones or sticks and one briquet will burn for two hours o

cide for yourself which to have and which not to have. all tools, after they have been made, are ritually cleansed and purified before use, to remove any negative vibrations. they are then personally charged and consecrated. details for this are given next lesson. for now, as you finish making each tool, wrap it in a piece of clean, white linen and store it away safely until you are ready for the consecration. knife every witch has a personal knife. in many traditions this is called an athame (pronounced "a-tham-ay. in the scottish tradition it is a yag-dirk and in the saxon a seax("see-ax. the knife usually has a steel, double-edged blade, though one exception is in the frosts' tradition, where it is a single-edged brass knife. it might be worth quoting from anglo-saxon magic by dr. g. st

book should reflect you. one point worth bearing in mind the book is to be used; the rituals to be read in the circle. don't make the writing so elaborate that, in the flickering candlelight, you can't read what is written! as you come to the different rituals in this workbook, copy them into your own book. by the time you've worked through this entire book your book of shadows will be complete. consecration of tools the tools you have made plus any jewelry you might make carry a variety of vibrations. before using your tools, therefore, it is necessary to ritually cleanse them and to dedicate them to the work you will be using them for. this is done through a "sprinkling and censing. when you charge your salt and then mix it with the water, it becomes, in essence "holy water. together wi

imply change the wording to apply to anything else you happen to be consecrating (e.g. sword, talisman. the consecration only need be done once. it does not have to be repeated every time you have a circle. start by casting your circle, as detailed in lesson three self dedication. go as far as the lines "now is the temple erected. i shall not leave it but with good reason. so be it" now continue: consecration ritual taking up your knife, hold it high in salute and say "god and goddess; lord and lady; father and mother of all life. here do i present my personal tool for your approval. from the materials of nature has it been fashioned; wrought into the form you now see. i would that it henceforth may serve me as a tool and weapon, in thy service" place it on the altar and stand, or kneel, f

ch of them in turn. then close the circle as follows. raise your newly consecrated athame in your right hand (left, if left-handed) and say "my thanks to the gods for their attendance. may they ever watch over me, guarding and guiding me* in all that i do. love is the law and love is the bond. so be it" keep the consecrated item on your person, wherever you go, for twenty-four hours following the consecration. then sleep with it under your pillow for three consecutive nights. from now on you will use your athame as indicated in the rituals which follow. it is your own personal tool. there is no harm in letting someone else handle it, just to look at it, but do not lend it to anyone for use in or out of the circle. facing it, you are facing east. on the altar are one or two white altar cand

it is returned to the altar (note: it is not necessary for everyone to pour libations; just the first person in this case, the priest. bell is rung three times. priestess "now are we all here and is the temple erected. let none leave but with good reason, till the temple is cleared. so mote it be" all "so mote it be" erecting the temple is done at the start of every meeting. it is, basically, the consecration of both the meeting place and of the participants. the meeting be it esbat, sabbat, or whatever continues from this point. then, at the end of every meeting, there is the clearing the temple. clearing the temple priest/ess "we came together in love and friendship; let us part the same way. let us spread the love we have known in this circle outward to all; sharing it with those we mee

what kind of a degree system do you have? 2. describe where your covenstead is located. where is your covendom? how far does it extend? draw a map if you like. 3. describe your book of shadows. 4. it is enjoyable to be able to refer back to special ceremonies in your life. for this reason it is helpful to have a tape recording or written account of these happenings. relate here the events in your consecration of tools ceremony. 5. practice drawing a pentagram. 6. what are the dates of the esbats and sabbats this year? what rites will you take part in? as i mentioned in the last lesson, there are eight sabbats in the course of a year. these are times to celebrate; to rejoice with the gods and have a good time. no work (magick) is done at a sabbat, unless there is some emergency such as a he

ected. in the same way, the most powerful talisman is one actually made by the person who needs it. a talisman made by one person for another can never be as strong as a personally made one. according to the magickal order, the hermetic order of the golden dawn, a talisman is "a magickal figure charged with the force which it is intended to represent. it is so charged by (i) inscription, and (ii) consecration. it can be of any shape, but let's first look at the material of the talisman. a talisman can be of virtually any material paper, silver, copper, lead, stone but traditionally some substances are more appropriate than others, and their use will imbue the talisman with more power. for example, as you know, the days of the week are each ruled by a planet: sunday sun, monday moon, tuesda

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

hin. we call it negative karma or sin. the ceremony continues, the chief officers re-enter the vault and remove book t. it is then placed on the altar. now, hru is invoked to aid the order in its timeless search for the mysteries of divine light. this quest must never be forgotten and should be recalled every day when we perform the qabalistic cross. let the celebration and solemn ceremony of the consecration of the vault remind us to always aspire to the highest point, just as the a is in its highest point in the sky. the three chiefs join wands and ankhs forming the fiery triangle through which the energy is raised. the wands held by the black ends now brings down the power. the vault is being charged through the magnetic power of the wands under the direction of the three chiefs. this b

DAVID ICKE CHILDREN OF THE MATRIX

goths, with their portraits chiselled on stone and engraved on their sacred seals, representing them as wearing horned hats like the european goths, ancient britons and anglo-saxons, and like the eddic heroes in medieval art. the goat and deer metaphors, pictographic of his name, are freely applied to him by the sumerians and the hittites, just as they are to thor in the edda. and his capture and consecration of the sacred bowl or holy grail is in agreement with that by thor or her-thor (arthur) in the edda. indra's sacred rowan tree, guarded by goats, is pictured by the sumerians and the nordic-aryan hittites and cappadocians and this is precisely described as thor's 'ygg-drasill' rowan tree in the edda."19 waddell presents more than 100 seals and sculptures from sumer and the hittites th

DEMONIC BIBLE

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

interesting one to consider. the moment you step out of the bath, psychic influences will begin to attach themselves to you. if you are psychically attunes, you may be more aware than usual of these influences. any "guardian" spirits or intelligence's you have acquired through previous rituals may even be outside your bath awaiting your return. you may ask, what then is the point of the "bath of consecration? external influences may never be completely neutralized; however, many influences will be eliminated, including those unwanted influences which are prone to hinder the operation of your rituals. the bath also serves as a separation between your old life and new life. as a new born infant emerges from the fluid of the womb to a new life, so will you emerge from the waters of leviathan

DION FORTUNE MYSTICAL QABALA

em forces of a particular type so that these forces can be readily re-awakened at will, or even exercise their influence all the time by means of a steady emanation. most ceremonial depends in some degree at least upon the principle of the consecrated magical weapons. it is noteworthy that all the more important equipment of a church is always consecrated before it is taken into use. whether this consecration is effective is not a matter of opinion. any good psychic will readily distinguish between consecrated and unconsecrated objects, provided, of course, that the consecration has been effectual. it is a matter of experience with any practical occultist that a very definite change takes place in him when he takes his accustomed magical instruments in hand or purs on his accustomed robes

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

d be used to fight the forces of evil, especially those coming from evil extraterrestrials. spaceships position themselves above the earth at special times of the year, considered the best moments for transmitting the energies from outer space. king authored a series of books spelling out the theology and practices of what emerged as a new occult religion. king claimed that he received a mystical consecration on july 23, 1958, from the master jesus for his mission; the lord buddha added his consecration on december 5, 1978. the society continues and has headquarters in both london and california, where it owns a complex of buildings. it may be contacted at 757 fulham road, london, sw6 5uu, england and 6202 afton place, los angeles, ca 90028. website: http/ www.aetherius.org. advanced spiri

erted the most holy mystery of christian worship.the christian mass. evidence of such occurrences was confirmed in the confessions forced from accussed witches and sorcerers, who claimed that the devil had mass said at his sabbat. pierre aupetit, an apostate priest of the village of fossas, france, was burned for celebrating the mysteries of the devil s mass. instead of speaking the holy words of consecration, the frequenters of the sabbat were alleged to have said: beelzebub, beelzebub, beelzebub. the devil in the shape of a butterfly flew around those who were celebrating the mass, who then ate a black host, which they were obliged to chew before swallowing. it is possible that the concept of the black mass derived from underground traditions of cathar heretics, who were put down by orth

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

ique designed to bridge the gap between the conscious self and the white light of god. the church is headed by a board of directors and tat as church president. its international headquarters is at hcr 1 box 57009, keaau, hi 96749-9407. its internet site is at http/ www.astralphysicsschool.com. affiliated churches are found in the mainland united states, canada, and bermuda. in 1985, tat accepted consecration as a bishop from archbishop joseph vredenburgh of the federation of st. thomas churches, a gnostic christian church headquartered in palo alto, california. sources: church of revelation. http//www.astralphysicsschool.com. february 15, 2000. church of satan in the late 1960s many were dismayed to learn that one anton lavey (1930.1997) of san francisco, california, had founded a church

by the bishop of moulins. he was 26 when he married stephanie- francoise le clerc. in 1867, the year before his marriage, he claimed that he had had an apparition of the virgin mary and that jesus had appeared to him and consecrated him as a bishop. through the next years, he read in metaphysical and theosophical literature and then around 1890, during a spiritualist seance, he accepted a second consecration out of which he founded the nouvelle eglise gnostique universelle. the new church had as its goal the reviving of the mystical doctrines attributed to the second- century theologian origen, especially the preexistence of the soul and metempsychosis (reincarnation. doinel assumed the religious name of tau valentin ii, and as a bishop with direct contact with christ, initiated a new lin

as a number of small gnostic churches. among its more important derivatives is the gnostic catholic church associated with the ordo templis orientis (oto. some claim that both theodor reuss and aleister crowley were consecrated by papus, but the documentary evidence is lacking. herman joseph metzger (1919.1990, who eventually became head of the largest german-speaking branch of the oto, accepted consecration as a gnostic bishop through a separate lineage from doinel. sources: anson, peter. bishops at large. london: faber and faber, 1964. ward, gary l, bertil persson, and alan bain, eds. independent bishops: an international directory. detroit: apogee press, 1990. dommeyer, frederick c(harles (1909.1988) professor of philosophy and writer on parapsychology and philosophy. dommeyer was born

breathing toward the four cardinal points and by reciting prayers to the air spirits (sylphs. casting salt, incense, sulphur, camphor, and white resin into a fire was considered efficacious in exorcising that element. in the case of water, breathing and laying on of hands, repeating formulas, mixing salt and ashes of incense, and other ceremonies were to be observed. in every instance, a special consecration of the four elements was a primary and essential part of the proceedings. as stated, it was thought possible for a human being to confer immortality on an elementary spirit through marriage. this does not always occur, however. sometimes the reverse is the case, and the elementals share their mortality with their human mate. in literature, at all events, countless stories relate how m

ell you. return to your apartment, change your garments, and join me in the guest-room, whither i am going to receive your brothers. but if you say one word, or cause them the slightest suspicion, i will bring you hither on their departure; we shall proceed with the black mass at the gilles de rais encyclopedia of occultism& parapsychology. 5th ed. 640 point where it is now broken off, and at the consecration you will die. mark where i place this knife. de rais rose and led his wife to the door of her chamber, then received her brothers, saying their sister was preparing herself to come and greet them. madame de rais appeared almost immediately, pale as a specter. her husband never took his eyes off her, seeking to control her by his glance. when her brother suggested that she was ill, say

turned back. toward the end of crowley s life and during the years of the leadership of the ordo templi orientis by crowley s successor, karl johannes germer, the order dwindled almost to the point of nonexistence. the issue of the gnostic catholic church and the performance of the gnostic mass was put aside. then in 1957 in switzerland, hermann joseph metzer, a local leader in the oto, accepted consecration as a bishop of the gnostic catholic church from herbert fritsche (1911.1960) of the doinel factions. he succeeded frische as patriarch of that church in 1960. in 1963, following germer s death, he held an election among the german oto leaders and proclaimed himself as the new international outer head of the order of the oto. he then moved to create an integrated system that included b

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

istry. he served religious science churches for the next 35 years. in 1980, he returned to his consideration of the virgin mary and began writing a series of newsletters under the title madonna ministry that explored mary s role as a consciousness of unconditioned love who represents the feminine-mothering aspect of god. in the mid-1980s he retired from the religious science ministry and accepted consecration as a bishop by archbishop warren watters of the independent church of antioch, a church that combines a gnostic theosophical approach to christianity with an apostolic lineage through the non- chalcedonian churches in the middle east. michael founded the church of the talking pines before he died in 1987. two years later he was succeeded by bishop charles sommers, who had also been co

on in any rite. it might represent good as well as evil, for with one point in the ascendant it was the sign of christ, and with two points in the ascendant it was the sign of satan. by the use of the pentagram in these positions, the powers of light or darkness were evoked. the pentagram was said to be the star that led the magi to the manger where the infant christ was laid. the preparation and consecration of this sign for use in magical rites was prescribed with great detail. it might be composed of seven metals, the ideal form for its expression, or traced in pure gold upon white marble never before used for any purpose. it might also be drawn with vermilion upon lambskin without a blemish prepared under the auspices of the sun. the sign was next consecrated with the four elements, br

the world league of the illuminati, an organization that had attempted to revive the eighteenth-century german illuminati. in 1955, the leader of the swiss chapter of the world league died and left the small organization to metzger. in 1957 he was consecrated as a bishop in the gnostic catholic church, one of several small ecclesiastical bodies that traced its apostolic succession to the mystical consecration of french bishop jules- benoit doniel (1842.1894. then in 1960 metzger became the new patriarch of the church. in 1963, after hearing of the death of germer, he called the german-speaking leadership of the oto together and had himself elected the new international outer head of the order (though those in the spanish- and english- speaking countries did not recognize him. by this time

in 1830, with her arms to her side and hand extended in a blessing. the local priest who had joined the group witnessing the apparition sent a report to his bishop, who appointed an investigating commission. its report was positive; the bishop also ruled favorably. the barbadette barn became a pilgrimage site. the two barbadette children entered the priesthood and lived to see the completion and consecration of a large church near their family s house that was dedicated in 1900. then in 1901 they participated in a second study of pontmain ordered by pope leo xiii that also ruled favorably. benedict s successor, pius xi, gave permission for a special mass and liturgy for our lady of pontmain. the pontmain apparition took on special significance for many french catholics as it occurred at t

sult of battle, provided his cause was good. the words were the secret of the grail and were either incommunicable in writing or were written only in the book of the grail, which, de borron implied, was itself written by joseph of arimathea. these words are the chief mystery of the lesser holy grail, as the prose version of de borron s poem is called. they were most probably a form of eucharistic consecration, and there is evidence that the celtic church, following the example of the eastern church, used them in addition to the usual consecration as practiced in the latin church, which is merely a repetition of the new testament account of the lord s supper. the separate clause they are supposed to have formed was called epiclesis and consisted of an invocation of the holy ghost. de borron

g as the bishop of east saxons (london. making his rounds, he arrived at the monastery of lastingham where cynebil lay dying of the plague. when cedd also became ill, he sent for chad, who became the new abbot at lastingham. meanwhile, chad had become the bishop of york. this was at the time when the roman tradition was replacing the celtic tradition in the church in england. five years after his consecration, the archbishop of canterbury noted that chad had an irregularity in his past, as he had been ordained as a priest by two celtic bishops. he asked chad to step down, and chad retired to the monastery at lastingham. his ordination problem was corrected and he soon assumed duties as bishop of mercia (lichfield. in 672, the plague swept through england again and chad became ill. at the t

itten in the characters of the magi. this talisman is supposed to insure to its bearer the goodwill of influential persons. it is a preservative against death by heart disease, syncope, aneurism, and epidemic complaints. it must be composed on a sunday during the passage of the moon through the first ten degrees of leo, and when that luminary is in a favourable aspect with saturn and the sun. the consecration consists in the exposure of the talisman to the smoke of a perfume composed of cinnamon, incense, saffron, and red sandal, burnt with laurel-wood, and twigs of desiccated heliotrope, in a new chafing-dish, which must be ground into powder and buried in an isolated spot, after the operation is finished. the talisman must be afterwards encased in a satchel of bright yellow silk, which m

nto powder and buried in an isolated spot, after the operation is finished. the talisman must be afterwards encased in a satchel of bright yellow silk, which must be fastened on the breast by an interlaced ribbon of the same material, tied in the form of a cross. in all cases the ceremony should be preceded by the conjuration of the four, to which the reader has already been referred. the form of consecration, accompanied by sprinkling with holy water, may be rendered in the following manner. in the name of elohim, and by the spirit of the living waters, be thou unto me as a sign of light and a seal of will. presenting it to the smoke of the perfumes:.by the brazen serpent before which fell the serpents of fire, be thou unto me as a sign of light and a seal of will. breathing seven times u

o sojourners in strange lands. it preserves from death by drowning, by epilepsy, by dropsy, by apoplexy, and madness. the danger of a violent end which is predicted by saturnian aspects in horoscopes of nativity, may be removed by its means. it should be composed on a monday, when the moon is passing through the first ten degrees of capricornus or virgo, and is also well aspected with saturn. its consecration consists in exposure to a perfume composed of white sandal, camphor, aloes, amber, and pulverized seed of cucumber, burnt with desiccated stalks of mugwort, moonwort, and ranunculus, in a new earthen chafing-dish, which must be reduced, after the operation, into powder, and buried in a deserted spot. the talisman must be sewn up in a satchel of white silk, and fixed on the breast by a

FAUST

of the mountain s fiery throat, rolls upward, might make even heroes breasts to quake. in such appalling wise today the stygians have marked my entrance to the house that i am fain to leave this threshold often trod and wished-for long, turning my steps away as of a guest dismissed. but no! i have retreated hither to the light and ye ll not drive me further, powers, be who ye may! i ll plan some consecration and then, purified, may glowing hearth bid lord and mistress welcome home. leader of the chorus disclose, o noble lady, to thy serving-maids, to us who aid and honour thee, what has occurred. helena what i have seen, ye too with your own eyes shall see unless old night indeed has forthwith swallowed up her creature in the fearful depths of her dark womb. but yet that ye may know, i ll

walls mount swiftly higher; the morning sun s first rays already light the choir; the growing edifice a cross s form is taking; the nave grows long and high, believers joy awaking; through solemn portals they stream in with ardent zeal, while over hill and dale resounds the bell s first peal. it sounds from lofty towers aspiring up to heaven. now comes the penitent to whom new life is given. the consecration day- oh, may it soon be sent!your presence then will be the highest ornament. emperor let this great work be done, a pious proclamation that god the lord i praise and seek my expiation. enough! i feel my soul already mounting high. archbishop as chancellor i ll conclude the last formality. emperor. produce a formal deed to show that i resign it to holy mother church, and i will gladly

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

exemptus, corresponding to the sephiroth tiphereth, geburah, and chesed. there was a portal grade for the fourth order, in the world of the supernals (atziluth),butno rituals for grades corresponding__fratersacramentumregis143to the first three sephiroth were ever worked, although waite began to construct them towards the end of his life. there were also a number of additional ceremonies for the consecration of a temple,thefestivalofthe equinox, the solstices, and the installation of a celebrant. as theordergrew it was felt desirable to separate the firsttwoorders from thethirdand fourth, and in 1922.the higher grades were gathered under theordosanctissimusroseaeetaureaecrucis.between 1926 and 1928 waite produced a series of rituals specifically for theos.r. eta.c.which he termed collecti

, representing the fivesenses,or faculties, and the two principles of the interior man, among otherprofoundsignificances.thesymbolic sacrifice of incense and perfume will be offered to the divine substance, representing the aspiration of the worshippers. acts of mystic renunciation will then be made by all present, after whichthepriest, as the ambassador of the superior world, will proceed to the consecration of bread and wine, symbolical of the divine172 a. e.waite-magicianofmanyparts_principles which constitute the food of the interior man. after the consecration, the priest will partake of the elements, andthenall present, to signify the communicationwithdeity, which is the end of the mystic process.theorder of procedure will be as follows:theelements will be received by the deacon from

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ns will be encoun255 tered save through the use of ceremonial magic.theyare as rare as anthrax in england, but it is as well to know the manner of their manifestation so that, when encountered, they may be recognized.'7most magical work in the second order did not, however,involvethe risk of meeting with demons from the qlippoth and was a good deal more prosaic.itwas concerned with the making and consecration of the t\deptus minor's magical instruments: the lotus wand, lamen, sword and four elemental weapons, which were a wand (fire, a cup (water, a dagger (air, and a pantacle (earth, and which corresponded to the four suits of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept h

who have not been in the habit of performing ceremonies in open lodge, but have conferred the grades chiefly in private and in the presence of only two or three members.forthis reason there is no accuraterecord"of the names and rank ofalltheir members and very great reticence is shewn by them in their communications. very soon after the formation of this temple no.3 permission was granted for the consecration of osiris temple no. 4 at weston super mare under the rule of our very honoured frater 'crux dat salutem' and the west of england has been assigned to him as a province. almost at the same time the horus temple no.5 under the rule of the v.h. frater 'vota vita mea' was also consecrated at bradford in yorkshire. these three temples have now members not only in this country but in the u

eastofthe altar.'thehegemon leads accordingly by n. to e. and places the neophyte half way between the altar and the pillars, facing the east.hierophant:'honoured hiereus, you will now impart to the neophyte the sacred signs, token and words, together with the present passwordofthe0=0gradeofthe order of them.267.r.267.velg'.d.267.place him between the pillars and watch over his fourth and perfect consecration.'thehiereus passes from his throne by n. to the black pillar and stands on the east side of it, facing s.thehegemon leaves neophyte and passing by n. takes up a similar position with regard to the white pillar but facing n.thesword of the hiereusissheathed.thehiereus turns w. and facing the neophyte, he stands between the pillars.hiereus:'frater adveniat regnum (vel alius, i will now

hat burn with a veiled light upon their summits point out that the path of the hidden knowledge is the straight and narrow way between them, unlike the path of nature, which is a continual undulation, the coiling and uncoilingofthe serpent.itwas for this that i passed between the pillars when you were restored to the light and for this also that you were placed between them to receive the perfect consecration. my throne at the gate of the east is the placeofthe rising sun.thethrone of120thegoldendawnthe hiereus at the gate of the west is the place of the guardian against those multitudes which sleep through light and waken in twilight.thechairofthe hegemon who is seated between the pillars, with mitre-headed sceptre, is the placeofbalanced power betwixt the ultimate light and the ultimate

GILBERT THE MAGICAL MASON

.d.gregory, bishop of tours, who died in 595, was a famous historian; he tells us that the clergy of his day used to lay the bible upon the altar in their churches, and then pray that god might lead them to a proper decision of any matter, and to a disclosure of the future, by their choice of verses in that divine book. gilbert of nogent, in the twelfth century, wrote that it was a custom, at the consecration of a bishop, to consult by casting lots as to the success or coming fate of the episcopate of the newly ordained prelate. albertus magnus was a bishop of ratisbon from 1230 to 1280, who had a great reputation as an enchanter; he taught210themagical masonroger bacon who flourished from 1250 to 1294, and was notable for his scientific researches, and also as a magician, diviner and alch

gs as a record of the foundation. tacitus in hishistories,tells us that this function was duly performed at the rebuilding of the capitol at rome. this corner stone is generally of cubical shape, and the symbolical explanation is that the square side representsreligious and masonic symbolism of stones 257morality and the six sides of the cube refer totruthlooking in all directions. in the masonic consecration of a corner stone it is custom255 ary to anoint with corn to represent food necessary for work, with wine for refreshment, and oil for the well-earned rest after labour. inourenglish craft masonry we note the three notable pillars representing wisdom, strength and beauty and the ionic, doric and corinthian styles of architecture. in mark masonry we are taught regarding the value of th

GILBERT THE SORCERER AND HIS APPRENTICE

curious exactness, to say nothing of the curious disease known as lycanthropy. true we do not burn witches nowadays, even if we do more or less believe in them. the manners of today are less brutal. but in england they are sorely harried by the police, though the statute is only directed against fraud and imposture. a witch then, being the derivation of the word a wise woman, who used formulae of consecration, or as we should142 the sorcererand his apprenticesay ceremonial magic, might obviously useitfor good or for evil; we see that there may be blackofwhite witches, using blackorwhite magic. within the latter category would come thebulkof psychic-healers who would unquestionably have been classed as witches in the sixteenth and seventeenth centuries. many women were burned in the persecu

GILBERT R A THE MASONIC CAREER OF A

pril 1902 he and blackden were admitted to the grade of zelator in the s.r.i.a, having been proposed by palmer-thomas and seconded by westcott- both of whom were keen to have waite as a member. the two new rosicrucians then proceeded to the holy royal arch, being exalted in metropolitan chapter no. 1507 on 1 may 1902, following this one week later with their installation as knights templar at the consecration of the king edward vii preceptory. here they rested, and waite prepared for a journey to switzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more tha

t, p. 177 104[104] the details of the quarrel and of the demise of the isis-urania temple are given in r. a. gilbert, the golden dawn: twilight of the magicians (aquarian press, 1983) immediately evident when the rituals are read105[105. the first meeting of the f.r.c. was held on 9 july 1915 at de keyser's hotel on victoria embankment. of the ten fratres who, with one soror, were present at that consecration of the salvator mundi temple of the f.r.c, five can be identified, all of whom were freemasons106[106. the f.r.c. did not demand a masonic qualification from its fratres but in practice most who joined were not only members of the craft but active in the higher degrees. they were also increasingly outnumbered by the ranks of co-masonic and theosophical sorores. nor were all the member

GNOSTIC CATECHISM

pril 1902 he and blackden were admitted to the grade of zelator in the s.r.i.a, having been proposed by palmer-thomas and seconded by westcott- both of whom were keen to have waite as a member. the two new rosicrucians then proceeded to the holy royal arch, being exalted in metropolitan chapter no. 1507 on 1 may 1902, following this one week later with their installation as knights templar at the consecration of the king edward vii preceptory. here they rested, and waite prepared for a journey to switzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more tha

t, p. 177 104[104] the details of the quarrel and of the demise of the isis-urania temple are given in r. a. gilbert, the golden dawn: twilight of the magicians (aquarian press, 1983) immediately evident when the rituals are read105[105. the first meeting of the f.r.c. was held on 9 july 1915 at de keyser's hotel on victoria embankment. of the ten fratres who, with one soror, were present at that consecration of the salvator mundi temple of the f.r.c, five can be identified, all of whom were freemasons106[106. the f.r.c. did not demand a masonic qualification from its fratres but in practice most who joined were not only members of the craft but active in the higher degrees. they were also increasingly outnumbered by the ranks of co-masonic and theosophical sorores. nor were all the member

GNOSTIC HANDBOOK

evement. this was known as the administration of the mysteries (ephesians 3:9. this recognition was by a third form of baptism, a secret rite. this was known as the consolamentum by the cathari and could only be offered once in a lifetime. it is rumored that if someone took this baptism and was not prepared for it, it would destroy them or send them mad. the order of the hierarchs has the task of consecration and of perfection, that the illuminative order of priests bring light and that the task of the deacons is to purify and to discern the imperfect. dionysuis, the complete works, paulist press, 1987. chapter eleven: the secret way the gnostic handbook page 104 this special class was known in many other gnostic traditions. in some groups they were known as the living saints or perfected

GOETIA LUCIFERIAN

cloud of black and gray smoke appears in the mirror it seems to move beyond the mirror from the circle yet this is a seeming illusion if ones concentration of will is upon the circle, hold it fast to the meeting place of spirits. asmoday may be summoned by self-enchantment as in karezza (karezza is masturbation without climax, always willed) or other means. a sex magickal operation involving the consecration of his sigil with secretions/fluids of both male and female will create asmoday, as suggested rightly so by aleister crowley. qabalistic lore has long warned of such, as it is said to breed demons. in a self-initiatory sense, it is ideal and powerful. asmoday/asmodeus grants 72 legions of spirits, and shows one where treasure may be found. this translates to the treasure of self from

GOLDEN DAWN RITUALS A

ment- not given out- history of r.r. et a.c [l] 30. key of governance of combinations of the square of tablets (egyptian god forms, pyramids, and gods as applied to the enochian squares [x] 31. enochi clauis or tablets of enoch or clauicula tabularum [h] 32. ancient instruction on chess men and tarot. note by d.d.c.f [y] 33. enochian dictionary the adept must now pass an examination on [f. 34. z2 consecration and invocation the adept must now pass an examination on [h. the adept must now pass an examination on assigned ritual work [h1. reading list for z.a.m *1. astral projection, ritual magick and alchemy by francis king *2. fama fraternitas (provided *3. confessio (provided) 4. the middle pillar by israel regardie 5. the gospel of john- new testament 6. the book of revelations- new testa

GOLDEN DAWN RITUALS D

erubic of earth in the nor od tools of the inner order r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the lotus wand should be carried by the zelator adeptus minor at all meetings of the second order in which he has the right to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we use a temporary or simplified consecration in the zelator grade. remember, at one time, the lotus wand was strictly for the inner order, for zelator adeptus minor on up. but in the hermetic order of the golden dawn in the outer, we do teach the building of the lotus wand and give the student a simplified method of consecrating the wand. many times, this is done by the help or assistance of an adept in the order. again, however

wand, again, we will emphasize must never be inverted. the lotus flower is to never be touched in working. so, it is incorrect to pick up your wand by the lotus itself. it is really the most pure part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the position of

nd the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the position of the heavens at the time of consecration. however, the zodiacal wheel is also appropriate for the consecration of the lotus wand. to be more specific, an actual time figure of the constellations will aid the adept should he or she wish to chose to utilize this method. you may want to mark off your area of which you are going to do the consecration with some type of border line using masking tape or chalk and bordered with th

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

you have purified all four quarters with n and have ended in the east, circumambulate one complete time saying the call of n, upon completing this continue on with consecrating all four quarters with o, ending in the east, circumambulating once around while saying the call for o. step 3 now the temple area has been cleansed with banishings so that you have a favorable working environment for the consecration of the lotus wand. take up the lotus wand by the white end, and circumambulate around three times, beginning in the east, and ending in the east. after you have done this, return to the west behind the altar, facing east, and make the 0=0 saluting sign while saying the adoration to the lord 6 of the universe. pause for a moment after you have made the sign of silence, and allow yourse

us wand. facing the quarter attributed to the particular band that you are consecrating, according to the horary or using the zodiacal wheel, repeat the invocation for each of the bands individually. be sure to observe the divine name, angelic names and letters specifically attributed to each one. begin with a and work your way down the band. it is important to invoke and enflame yourself in this consecration with as much energy and internal force that you can muster, for this will enliven your lotus wand. make sure you are holding the wand by the appropriate band while performing each individual invocation. during each separate invocation, hold the appropriate elemental tool in the left hand. for example, for a, you would be holding the lamp, for b, you would be holding the bread and salt

GOLDEN DAWN RITUALS G

that is it which compasseth the whole land of havilah, where there is gold; and the gold of that land is good: there is bdellium and the onyx stone. and the name of the second river is gihon: the same is it that compasseth the whole land of ethiopia. and the name of the third river is hiddekel: that is it which goeth toward the east of assyria. and the fourth river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. th

ent, the powerful prince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of god borne upon

roper empowerment of any magical tool is absolutely critical for future working. the tool, when at all possible, should not be held like a baseball bat or like one would hold a hammer, but held with two fingers extending forward, thus, giving the feeling and impression that the tool is an extension of one's own self. consequently, the more time, effort and energy we place into the empowerment and consecration of our tools, the more effective they will be when it is critical to utilize them. g.h. frater p.c.a. 7=4 r.r. et a.c. 13 phonetic pronunciation of the seniors l phonetic pronunciation laidrom lah-ee-dah-roh-meh alhctga ah-el-hec-tay-gah aczinor ah-kah-zoad-ee-noh-ray ahmlicv ah-hay-meh-lee-coh-vah lzinopo el-zoad-ee-noh-poh liiansa lee-ee-ah-nah-ess-ah m phonetic pronunciation habior

GOLDEN DAWN RITUALS K

do no workings without first invoking the divine. dwh: let the adept realize the need to control his or her own thoughts first. expect change not from others, but from yourself. your mind is the great chief of your heart and tongue. dwsy: the true adept does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall know theitk ritual of the consecration of the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r chief adept- winged globe wand and crux ansata 2 second adept- phoenix wand and crux ansata third adept- lotus wand and crux ansata pastos circular altar with elemental tools cross of obligation written oath of obligation (this ritual is to be used for a new vault and on each day of corpus christi (member

GOLDEN DAWN RITUALS VENUSZAM16

ast. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of venus. say "o thou divine one, who dwellest in the majesty and desire of netzach, the seventh sephira. yhvh tzboath, lord of hosts, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my 4 being that which shall prove a channel for the working of thine abundant power. may this venus talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters yhvh tzboath in hebrew and i

GOLDEN DAWN RITUALS Z1

nded meaning. the hermetic cross, the bolt of whirling flame which is represented by the cross of four axes whose heads may be either double or single and turned in either direction, is a symbol of terrific strength and represents the o of the cleaving its way in all directions through the darkness of matter. therefore, it is born on the lamen of dadouchos whose office is that of purification and consecration by o, and from it also may be drawn by meditation several formulae of strength. the kerux is the principle form of anubis, as the sentinel is the subsidiary form. the kerux is ano-oobist empe-eeb-te "anubis of the east" sentinel is ano-oobi em-pemen-te "anubis of the west" the kerux is the herald, the guardian and watcher within the temple, as the sentinel is the watcher without, and

ay bring into himself terrible forces of evil and obsession. the method described is called, the vibratory formula of the middle pillar. after noting the names of the three chief officers, comes the recapitulation of the stations and duties of the officers. this occultly affirms the establishment of the temple so that the divine light may shine into the darkness. then follows the purification and consecration of the hall by n and o marking the limitation of the four cardinal points at the four quarters, and the equation of the elements. this is the baptism of the place and, as it were, the preparation of a fitting shrine for the forces of the divine light. while all this goes forward, especially after the hierophant s for by names and images are all powers awakened and reawakened, the offi

GOLDEN DAWN RITUALS Z2

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

s thou dwelt in darkness. quit the night and seek the day. hoodwink finally removed. scepters and swords joined. we receive thee, etc. then the mystic words. 18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he orders hiereus to bestow signs, etc. hiereus places candidate between pillars. signs and words. he orders the fourth and final consecration to take place. 19. s hegemon removes rope and invests candidate with his insignia. hiereus then ordains the mystic circumambulation in the path of light. 20. t hierophant lectures on the symbols. proclamation by kerux. 21. u hierophant commands hiereus to address candidate. 22. v hierophant addresses neophyte on subject of study. 23. w blood produced. speech of kerux. hiereus final ca

igil of the spirit to be invoked, has painted on the back of it the circle and cross as shown on the hierophant s lamen. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the places properly allotted to them so as to represent the interior of a g.d. temple, and the purification and consecration of the actual piece of ground or place selected for the performance of the evocation. f. the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein in proper colors is to be bound thrice with a cord, and shrouded in black, thus, bringing into action a blind force to be further 4 directed or differentiated in the process of the ceremony. anno

loud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronounced standing in the center of the circle and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit, wrapped in a black cloth or covering is now placed within the circle at the point corresponding to the west, thus, representing the candidate. the consecration of baptism by n and o of the sigil then takes place, and the proclamation in a loud, firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is per

ocess, then let him stop at that point, veil and record the sigil if it had been unbound or uncovered, recite a license to depart or a banishing formula, and perform the lesser banishing rituals both of the pentagram and hexagram. thus, only may he in comparative safety quit the circle. note: get the spirit into a white triangle outside the midheaven, then shall he speak the truth of necessity. h consecration of talismans a. the place where the operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesmata or material basis. e. in telesmata, the selection of the matter to form the talisman; the preparation and arrangement of the place. the drawing and forming of the body of the talisman. in natural phenomena, the preparation of the operation; t

light to be molded into the shroud. e. the equation of the symbols in the sphere of sensation. f. the invocation of the higher; the placing of a barrier without the astral form; the clothing of the same with obscurity through the roper invocation. g. formulating clearly the idea of becoming invisible. the formulating of the exact distance at which the shroud should surround the physical body. the consecration with nand o, so that their vapor may begin to form a basis for the shroud. h. the beginning of formulating mentally a shroud of concealment abut the operator. the affirmation aloud of the reason and object of the working. i. announcement that all is ready for the commencement of the operation. orator stands in the place of the hierophant at this stage, placing his left hand in the cen

GOLDEN DAWN RITUALS Z3

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

ded. in other words, his neschamah is directed to the contemplation of his higher self which is attracted by the hegemon. his natural body is bound and blinded, his jwr is threatened by the simulacrum of the evil persona attracted by omoo-szathan, and a species of shadow of himself is thrown forward to the place of the pillars, where the scales of judgment are set. at the same time that the first consecration establishes a semblance of the pillars to his right and left, it also has drawn forth from him a semblance of himself to the place vacated by the hegemon between the pillars. here then stands the shadow of the candidate while the scales of the balance oscillate unseen. unseen also and colossal, there is imaged before him tho-oth, as wrffm, in the sign of the enterer of the threshold

ssing by the hierophant, the knock affirms the commencement of the angle of hmkj. the kerux bars the candidate s approach to the west to mark that the natural man cannot obtain the understanding of even the son of osiris unless by purification and equilibrium. again is the candidate purified and consecrated, the pillars about his sphere of sensation being rendered more manifest. after this second consecration, the candidate is allowed to approach the place of the twilight of the gods and for a brief space, the hoodwink is slipped up, to present a glimpse, but a glimpse only, of the beyond. the knowledge of the formulae is signified in the challenge of the hiereus to know the name. if the formula of horus be not with the candidate, that of osiris cannot be grasped, but to the candidate, the

and mercy must be known and wielded. to accomplish this, the greatest courage and energy is required and not hysterical weakness and absence of resolution in action. hence, in the answer of the hiereus is an affirmation of the necessity of courage and of the danger of fear. he gives one knock to seal the vibration of that force imaged in the candidate s sphere of sensation. 6 the next barring and consecration of the candidate is an extension of the previous one and the commencement of the formulation of the angle of rtk. the hoodwink is again slipped up giving a still further glimpse of the nature of the divine light, though to the mind of the candidate, an imperfect one. therefore, it is to him, as expressed in the answer of the hegemon, a light dimly seen through the darkness, yet herald

ffirm that with this light he will be able to cast out and trample on his own evil persona which, when it has been put in its place, will then become a support to him. it is to the hiereus, the avenger of the gods, therefore, that the duty of entrusting the candidate with the secret signs, etc, is delegated. it is he who places him for the first time between the pillars and superintends his final consecration. thus, he brings the peculiar force in matter of the hiereus to the aid of the candidate, so that he may more safely and resolutely combat the temptations of the evil persona. the hierophant has returned to his throne while the hegemon holds the insignia of the hiereus as he confers the signs, etc. she thus affirms the necessity of the force represented by the hiereus to the candidate

f the black pillar so that the three chief officers may formulate and draw down to the candidate, by their insignia, and the influence of their symbols, the forces of the supernal triad. it is important, therefore, that at this point, they should be in these places. the candidate now stands between the pillars, bound with a rope like the mummied form of osiris, between isis and nepthys. the final consecration now takes place by the goddesses of the scales of the balance. the candidate stands for the first time during the ceremoy at the point representing the equilibrium of the balance. meanwhile, the kerux goes to the north, ready for the circumambulation so as to link that with the final consecration of the candidate. the final consecration is also demanded by the hiereus, horus, the powe

GOLDEN DAWN RITUALS ZAM15

once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical sword is to be used in all cases where great force and strength are to be used and are required, but primarily, it is utalized for banishing and for defense against evil forces. for this reason, it is under the presidency of hrwbg and of f, whose names and forces are to be invoked at its consecration. this should take place on the day and hour of f, or else during the course of the fiery tattwa. any convenient sword may be adapted to this use, but the handle, hilt and guard must be such as to offer surfaces for inscriptions. it should be of medium length and weight. the motto of the adeptus should be engraved upon it, or upon the hilt in letters of emerald green, in addition to th

ctical magic for purposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to bring about will react on himself. he will experience in his own person and affairs that very thing which he has endeavored to bring about for another. also, may he perish and be blotted out from among us. to obtain real force implanted in any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lam

GOLDEN DAWN RITUALS ZAM16

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

GOLDEN DAWN RITUALS ZAM22

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

GOLDEN DAWN RITUALS ZAM24

be cleansed, may you be washed and made whiter than snow. thanks be to god, my brother, for the living water which purifies the whole creation" stolistes "by the password, i claim my cup" hierophant "let the dadouchos come to the east (does this) by the power to me committed, i ordain you dadouchos of this temple for the ensuing six months, to watch over the fires of the temple and to perform the consecration by fire. remember the sweet odor of the greater sanctuary, and the savor of the beauty of the house. thanks be to god, my brother, for the true incense which hollows your life" dadouchos "by the password, i claim my censer (hierophant sits down. then all are seated (kerux comes forward and arranges the elements properly upon the altar (the chief adept will now make any announcements)

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

of your holy guardian angel, you will need to design and make your own talisman of iliatai. figure 5 shows an example of such a talisman design. the watchtowers and tablet of union can be used for talismans. figures 15 through 31 in appendix a can each make an excellent talisman of these regions. techriically, talismans should be constructed and charged for specffic purposes by using appropriate consecration rituals. use crowley's liber 777 or the signposts provided in enochian magic and in this manual for correct correspondences. as a general rule for charging a talisman: always be in harrnony with the effect that you want to produce. a charged talisman should be wrapped in white silk or finen to avoid contamination or leakage of the charge. figure 5. sample talisman for the magical form

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

earth, whether to prove men's works and ways (p. 337, or in search of adventures. this does violence to the christian belief in god's omnipresence and omniscience; but it preface. xxxix is a very pleasing fancy, that of the gods in person walking the earth unrecognised, and dropping in at the houses of mortals. even the odyssey 17, 485-7 alludes to such wanderings, in which is found the loftiest consecration of hospitality: a man will be loth to turn away a stranger, under whose guise a celestial god may be visiting him. a greek myth with details appears in the story of orion: three gods, zeus, poseidon, hermes (some say zeus, ares, hermes= donar, zio, wuotan) take lodging with hyrieus, and after being feasted, give him leave to ask a favour; he wishes for a son, and they create him one m

inually liable, our provident forefathers always kept a shrew-ash at hand, which, when once medicated, would maintain its virtue for ever. a shreiv-ash was made thus^ into the body of the tree a deep hole was bored with an auger, and a poor devoted shrewmouse tvas thrust in alive and plugged in, no doubt with several quaint incantations long since forgotten. as the ceremonies necessary for such a consecration are no longer undei'stood, all succession is at an end, and no such ti-ee is known to subsist in the manor or hundred. as to that on the area, the late vicar stubbed and burnt it when he was waywarden, regardless of the remonstrances of the bystanders, who interceded in vain for its preservation (see suppl. 1 bob. plot's nat. hist, of staffordshire, oxf. 1686. p. 222 'a superstitious

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

water the limpid, flowing, welling up or running dry; fire the illuminating, kindled or quenched; air unseen by the eye, but sensible to ear and touch; earth the nourishing, out of which everything grows, and into which all that has grown dis solves; these, to mankind from the earliest time, have appeared sacred and venerable; ceremonies, transactions and events in life first receive their solemn consecration from them. working as they do with never-resting activity and force on the whole of nature, the childlike man bestows on them his veneration, without any particular god necessarily intervening, though he too will commonly appear in combination with it. even to-day the majesty and might of these eldest born of things awakes our admiration; how could antiquity have forborne its astonish

t midnight of the day of baptism, and a turning of it into wine at the time of the bethphania: such water the germans called heilawac? and ascribed to it a wonderful power of healing diseases and wounds, and of never spoiling (see suppl. possibly even in syria an old pagan drawing of water became veiled under new christian meanings. in germany other cir cumstances point undisguisedly to a heathen consecration of water: it was not to be drawn at midnight, but in the morn ing before sunrise, down stream and silently (superst. 89. 775, usually on easter sunday (775-6) to which the above explana tions do not so well apply; this water does not spoil, it restores youth, heals eruptions, and makes the young cattle strong. 4 magic water, serving for unchristian divination, is to be collected befor

sheim country they light the lamp on maundy thursday, and that on easterday, at an easter fire which has been struck with a steel. the people flock to this fire, carry ing oaken crosses or simply crossed sticks, which they set on fire and then preserve for a whole year. but the common folk dis tinguish between this fire and the wild fire elicited by rubbing wood. jiiger (ulin, p. 521) speaks of a consecration of fire and of logs. 1 eosenkranz, neue zeitschr. f. gesch. der germ. volk. i. 2, 7. 2 letzner says (ubi supra, that betwixt brunstein and wibbrechtshausen, where boniface had overthrown the heathen idol eeto (who may remind us of beda s eheda, on the same ketberg the people did after sunset on easter day, even within the memory of man, hold the easter fire, which the men of old named

hanusch 192-3 [see note, p. 627. on lith. kalledos] 3 a similar throwing backwards of an emptied glass on other occasions, sup. i 514. 707. oven. bonfire. 629 door, they all bend tlie knee, take one bite of cake, and drink eldborgssml (the fire s health; what is left of cake or drink is cast into the flame. an unmistakeable vestige of heathen fireworship, shifted to the christian feast of candle -consecration as the one that furnished the nearest parallel to it. our ofen, mhg. oven, ohg. ovan, on. on represents the goth. auhns, o. swed. omn, ofn, ogn, swed. ugn, dan. on; they all mean fornax, i.e. the receptacle in which fire is inclosed (conf. focus, fuoco, feu, but originally it was the name of the fire itself, slav, ogan, ogen, ogn, boh. olien, lith. ugnis, lett, ugguns, lat. ignis, san

we may in some instances have to take a bear, bull, cow or snake, presupposing an in carnation, though our mythology may have long ceased to reach so far back as to give a full account of it. then, bordering close upon such a lowering of the god into the animal, comes the penal degradation of m&lt;an into a beast, the old doctrine of transmigration, in which we discover a third reason for the consecration of animals, though it does not warrant an actual worship of them. those myths, e.g. of the cuckoo, woodpecker, nightingale, and so on, furnish a fund of beautiful tales, which enter largely into the hero-worship (see suppl. quadeupeds. foremost of animals i name the horse, the noblest, wisest, trustiest of domestic animals, with whom the hero holds friendly talk (p. 392, who sympathiz

GRIMOIRE OF TURIEL

right shining light forever; bless now, o lord, i beseech thee, these creatures of light which thou hast given for the kindly use of man that they, by thee being sanctif ed, may not be put out or extinguished by the power, malice, or filthy darkness of the devil, but may shine forth brightly and lend their assistance to this my work, through jesus crist our lord. amen. then say, asperges me, etc. consecration of the sword: o great god who art the god of strength and fortitude and greatly to be feared, bless o lord, this instrument that it may be a terror unto the enemy, and therewith i may fight with and overcome all phantasms and oppositions of the enemy, through the influence and help of thy most holy mighty name, on, st. the secret grimoire agla, and in the cross of jesus christ our onl

HAMIL THE ROSICRUCIAN SEER

is present obligation with mine own seal to which ialwaysstick close."thename of the person who wishes to obtain the spirit in the crystal.ro6therosicrucianseertheoperator must have the seal and character of the spirit he would invoke. also the pentacle and character of the planet governing the day and hour of the operation, written on virgin parchment and duly consecrated in the aforesaid manner.consecration of the crystaleternal god who by thy wisdom has given and appointed great power in the characters and other holy writings of thy spirits and hast given unto them that useth them faithfully, power thereby to work many things. bless now 0 lord this crystal formed, framed, and written by the hand of thine unworthy servant, that being filled with divine virtue and influence by thy command

in raised lettersofgold.thepedestal to which the frame is fixed may be of any suitable wood properly polished, the name written in the manner aforesaid.thecrystal, like the other instruments, must be consecrated before being used, and when not in use it ought to beputin a new box or drawer properly fastened, to be kept free from dust, and not to be exposed to, or handled by,anyone,butthe invocant.consecration of the groundbless 0lordi beseechtheethis ground and place and drive away all evil and wickedness from this circle. sanctify and make it become meet and convenient for thy servant to finish and bring to pass therein all my desires throughourlord and saviour, amen. be thou blessed, purified, and consecrated in the nameofthe father, andofthe son, andofthe holy ghost.blessing of the ligh

heaven and earth are full ofthyglory, before whose face there is a bright shining light forever. bless now 0lordthese creaturesoflight which thou hast given for the kindly useofman, that they bytheebeing sanctified, may not beputoutnor extinguished by the malice, power or filthy darknessofsatan,butmay shine forth brightly and lend their assistance to this holy work, through christ our lord, amen.consecration of the instrumentsogreat god who art thegodofstrength and greatly to be feared. bless 0lordthese instruments that they may be a terror unto the enemy and therewith i may overcome all phantasms and oppositionsofthe devil through thy influence and helpofthy holy and mighty names.onagla,tetragramma255ton,and in the crossofchrist our only lord, amen.104therosicrucianseerconcerning the app

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

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

ISIS UNVEILED

urity in one of the verses ra the book* gilbert de nogent writes that in bis days 31. vidt the title-pa zeit. berlin. 1830. th- oer^uai reformalum, by f. bbrham, london, 32. lord coke: 3 iiutittdtt. fol 44. 33. bpufle ii to 34. flutotn dm frun, lb s. grtfohv, mjim (b rntr. ii, 37; v, 14. etc: digitizecoy google episcopal divination by teie ?lot* 21 (about the tw^th century) the custom was, at the consecration of bishops, to consult the tortee sanctorum, thereby to leam the success and fate of the episcopate. on the other hand, we are told that the lor- tet sanctorum were condemned by the council of agde in 506. in this case again we are left to inquire in which instance the infallibility of the church has failed. was it when she prohibited that which was practised by her greatest saint and

igitizecoy google si isis unveiled death by msgica) operatioas, and vho practised fortune-telling by the holy-book lots; and the joint complaint of the clergy against de gar- lande, their bishop at orleans, and addressed to pope alexander m, concludes in this manner "let your apostolical hands put on strength to atrip naked the iniquily of this man, that the curse prognosticated cm the d^t of his consecration may overtake him; for the gospels being opened on the altar according to ciutom, the first words were; and tiu young man, uaring ati linen doth, fied from them tiaked* why then roast the lay magicians and consulters of books, and canchiize the ecclesiastics? simply because the medieval as well as the modem phenomena' manifested through laymen, whether produced throu^ occult knowledge

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

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

by bringing his ritual into accordance with that of surrounding peoples, who were mostly worshippers of the phoenician deity tammuz, afterwards called by the greeks adonis. 691. although he recast the legend, and made it wholly jewish, it was not he who imported into it the name which we know so well, for we find hiram abiff acting as what we should now call w.j.w. at a great private ceremony of consecration and dedication at which solomon fs new ritual was performed for the first time. on the same occasion hiram, king of tyre, took the part of w.s.w, though for some obscure reason his visit was kept secret, and he returned home almost immediately, his place being taken for the public ceremonies by adoniram. rehoboam, solomon fs son, seems to have taken an intense dislike to hiram abiff

igher self, never to desert him unless by unworthiness he first deserts them and casts them off. the symbols of the sun and moon are usually represented on the gauntlets of the holder of this sublime position, and they are intended to refer to these great angelic powers, who bear a close resemblance to those magnificent members of their kingdom who attach themselves to a bishop at the time of his consecration, and thereafter remain always in connection with him. 823. this last phrase requires a little further explana-tion, for the association is of an unusual character. this shining retinue of the heavenly host does not visibly accompany either the bishop or the sovereign grand inspector general at all times, yet the consciousness of these high angelic comrades is never out of touch with h

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ry. the authentic school. the anthro-pological school. the mystical school. the occult school. the knowledge of the occultist. the occult records. the sacramental power. the form and the life. orthodoxy and heresy. chapter ii the egyptian mysteries the message of the world teacher. the gods of egypt. isis and osiris. animal deities. the practice of embalming. other deities. the brothers of horus. consecration. the purpose of the mysteries. the degrees of the mysteries. the mysteries of isis. the preliminary trials. the mystery language. the duality of each degree. the inner mysteries of isis. the mysteries of serapis. the inner degree of serapis the mysteries of osiris. the legend of osiris. the meaning of the story. the inner mysteries of osiris. the office of master. the higher black mas

er that the shedding abroad of spiritual power is one great object of the celebration of the holy eucharist, and of other services of the church, and that it is attained by the invocation of an angel to build a spiritual temple in the inner worlds with the aid of the forces generated by the love and devotion of the people, and the charging of that temple with the enormous power called down at the consecration of the sacred elements. a somewhat similar result is achieved during the ceremonies performed by the masonic lodge, although the plan is not exactly the same, being indeed far older; and each of our rituals, when properly carried out, likewise builds a temple in the inner worlds, through which the spiritual power called down at the initiation of the candidate is stored and radiated. t

ordinary sense of the word, though they are often called so; under them are hierarchies of angels who carry out their will in accordance with the law, for they direct the whole tremendous machinery of divine justice and in their hands is the working of the law of karma. they are sometimes spoken of as the overseers who guard the gates and test the material for the building of the holy temple. 94. consecration 95. these beings are very closely connected with the inner working of the mysteries, and therefore of masonry which is derived therefrom. they represent the great building forces of the universe, the construc-tive powers of nature; and since in our lodges we are engaged in building a universe in miniature, it is these who are invoked to assist us in our work. this invocation is perfor

, through an oversight, maize (which in america is called indian corn) was given to me on such an occasion, and as there was no time to send for wheat i used what was offered. the result was unanticipated, for there came a cloud of nature-spirits of a totally different type, who knew nothing whatever of the work expected of them, and were entirely unsuited for it. i had to repeat that part of the consecration afterwards with the proper material. 98. the purpose of the mysteries 99. in the hidden life in freemasonry i have already written briefly of the purpose of the mysteries(*op. cit, p. 34) i said there: 100. the mysteries were great public institutions, supported by the state, centres of national and religious life to which people of the better classes flocked in thousands; and they di

he shrine. evidently in some cases the initiator in the mysteries was carried in procession and retained the seat in which he had been borne. 249. models of shrines 250. the accompanying figures (plate iii, 1; plate iv, 1, 2, 3, following p. 50) show models of fresco paintings of minoan shrines. in plate iii, 1, a gold plaque from mycenae, we see again the three columns surmounted by the horns of consecration which, like the double axe, denote the sacred character of the object, and the ritual significance is further emphasized by the doves perched on the ends of the sacred horns. in looking at these illustrations of minoan sanctuaries we must remember that the side walls of the chamber are flattened out in the picture and not drawn in perspective, so that we must in imagination fold the t

nd greek, that they also survived among the essenes, and that the knights templars brought back from syria a story very similar to that of the 3. the tale of jonah, he remarks, has always been understood as a myth of death and resurrection, and he also was sacrificed to appease a deity, and obtain salvation for others, just as was the priest-king of old. he quotes many instances of foundation and consecration sacrifices; and, holding as he does that hiram abiff was the father of that other hiram who was king of tyre, he writes: 284. the phoenician and jewish followers of the old tammuz cult no doubt felt that the great goddess had been cheated of her just dues when hiram abiff was not slain, according to ancient custom, on the accession of his son, and were confident that if he were not sa

goddess had been cheated of her just dues when hiram abiff was not slain, according to ancient custom, on the accession of his son, and were confident that if he were not sacrificed when the temple was completed, its future and stability would be endangered. so i consider that the phoenician workmen, with or without the consent of solomon, killed the old king of tyre, abibaal or hiram abiff, as a consecration sacrifice(*who was hiram abiff? by j.s.m. ward, p. 191) 285. while we can hardly accept the suggestion that the ancestry of our modern rite is wholly syrian, we cannot doubt that the influence of the third line of tradition especially contributed by hiram abiff was very considerable. we note also that it seems to have been especially concerned with the working of metals. 286. all that

lived in preparation for his ministry, after receiving a high initiation into the true mysteries of egypt. the essenes had among other chaldaean rites inherited what was afterwards known as the mithraic eucharist, the ceremony of bread and wine and salt, which, as we shall see later, was transmitted through the ages until it was incorporated in the modern degree of the rose-croix of heredom. the consecration of those elements was and is wonderful, though there is not so full a descent of the divine presence as in the corresponding ritual of amen used in ancient egypt. it seems probable, however, that the lord christ took the mithraic supper as the basis of his holy eucharist, and while preserving the ancient symbolism of the elements changed them into his own special vehicle, symbolized a

approached more closely to the egyptian scheme of initiation than the eleusinian rites. they were celebrated throughout greece and asia minor, but principally at athens; they were carried to rome, and afterwards formed a link in the chain of masonic descent. their central legend deals with the slaying of dionysus by the titans and his subsequent resurrection. 405. the mysteries commenced with the consecration of an egg, symbolizing the mundane egg from which all things came. the candidate was crowned with myrtle, clothed in the sacred robes, exhorted to have courage, and then led through dark caverns amid the howling of wild beasts and other fearful noises, while flashes of lightning revealed monstrous apparitions to his sight. after three days and nights of this kind of experience, he was

LIBER 141

upon the earth. also divers matters, as the rejuvenation of one's own body, if desired, the power of healing, and the like. it will be seen that these few operations appear to fill every lotus of the universe with their buddhas. but it may be that each operation must be worked in detail, with digital probe rather than palmary grasp, so that each practical act of the initiate might need a separate consecration. or for great operations like the x in the above list it might be arranged to make a specially elaborate sacrament every sunday (for example) in the year, the intervening days being devoted to the details of the building. but the initiate will soon develop a method of his own for extracting the most efficiently the honey from this comb. xviii of a certain other method of magick not in

LIBER COLLEGII SANCTI

h this note of his office, and sign it. let him cause the necessary addition to be made to his practicus f robe. let him make an appointment with his philosophus at the pleasure of the latter for the conferring of advancement. 1. the philosophus shall proceed to the grade of dominus liminis at any time that authority confers it. 2. he shall pass examinations in liber clxxv and in construction and consecration of talismans and in evocation. yet in this matter he shall be his own judge. he shall moreover attain complete success in liber iii, cap. ii. further, he shall apply himself to study and practice the meditations given in liber v. 3. he shall further show some acquaintance with and experience of liber o, caps. v, vi. whereof his record shall be his witness. 4. he shall commit to memory

LIBER GRADUUM MONTIS ABIEGNI

ical.13 further, he casts the magic cup. no ritual admited to the grade of philosophus, which is conferred by authority when the task of the practicus is accomplished. 5. the philosophus. his duties are laid down in paper e, class d. he practices devotion to the order. instruction and examination in methods of meditation by devotion (bhakti-yoga).14 instruction and examination in construction and consecration of talismans, and in evocation.15 theoretical and practical. examination in rising on the planes (liber o, caps v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mah.satipatth.na.16 (see the sword of song, gscience and buddhism. h) instruction and examination in control of action.17 further, he cuts the magic wand

LIBER SAMEKH

n the square of tiphareth,12 armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by gwine and strange drugs h* if he so will. he prepares the circle by the usual formula of banishing and consecration, etc. he recites section a as a rehearsal before his holy guardian angel of the attributes of that angel. each phrase must be realized with full concentration of force, so as to make samadhi as perfectly as possible on the truth proclaimed. line 1 he identifies his angel with the ain soph, and the kether thereof; one formulation of hadit in the boundless body of nuit. line 2, 3, 4 he

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

d from the sting of a scorpion" for they wander in the night side of divine power. through the mystery of the paschal lamb, or the attainment of the golden fleece, these soul are raised into the constructive day power of mars in aries--the symbol of the creator. when worn over the area related to the animal passions, the pure lambskin signifies the regeneration of the procreative forces and their consecration to the service of the deity. the size of the apron, exclusive of the flap, makes it the symbol of salvation, for the mysteries declare that it must consist of 144 square inches. the apron shown above contains a wealth of symbolism: the beehive, emblematic of the masonic lodge itself, the trowel, the mallet, and the trestleboad; the rough and trued ashlars; the pyramids and hills of le

ir dead cats, and carry them to bubastis to be interred in a sacred house (montfaucon's antiquities) the most important of all symbolic animals was the apis, or egyptian bull of memphis, which was regarded as the sacred vehicle for the transmigration of the soul of the god osiris. it was declared that the apis was conceived by a bolt of lightning, and the ceremony attendant upon its selection and consecration was one of the most impressive in egyptian ritualism. the apis had to be marked in a certain manner. herodotus states that the bull must be black with a square white spot on his forehead, the form of an eagle (probably a vulture) on his back, a beetle upon (under) his tongue, and the hair of his tail lying two ways. other writers declare that the sacred bull was marked with twenty-nin

ric index previous next p. 113 the qabbalah, the secret doctrine of israel albert pike, quoting from transcendental magic, thus sums up the importance of qabbalism as a key to masonic esotericism "one is filled with admiration, on penetrating into the sanctuary of the kabalah, at seeing a doctrine so logical, so simple, and at the same time so absolute. the necessary union of ideas and signs, the consecration of the most fundamental realities by the primitive characters; the trinity of words, letters, and numbers; a philosophy simple as the alphabet, profound and infinite as the word; theorems more complete and luminous than those of pythagoras; a theology summed up by counting on one's fingers; an infinite which can be held in the hollow of an infant's hand; ten ciphers and twenty-two let

MASTERING WITCHCRAFT

ers of silver or silver-gilt like the conventional church chalice, or even of tinned copper. if you decide on a brass or copper one, be sure you glaze it well on the inside, since both of these metals can become very poisonous when a reactive liquid like wine is brought into contact with them. glass and ceramic are also acceptable, but, as i say, a metal or horn one is traditional. the process of consecration is simple. during the period of the month when the moon is waxing toward full, take some salt water in a bowl and steep in it the following powdered herbs: vervain (verbena, mint, basil, rosemary, hyssop, lavender, sage, valerian, fennel. sprinkle some incense on a charcoal block and charge both fire and water with the words i have already given you, mentally putting all your effort o

with your paint if you like, for added potency "blessed be thou creature of fire" paint your witch name around the base, repeating the letters and charging them as you do so, and again terminate the spell with the words "so mote it be" this is your complete thurible. with it and your cup you will henceforth perform all your water and fire exorcisms. now that we are equipped with our main tools of consecration, we shall deal with one of the most important of all the other witch tools: the athame the athame, or witches' black-hiked knife, is the instrument we use to draw magical circles and other diagrams, in the midst of which many of our spells are cast. some witches, following the cabalistic tradition of the old magical grimoire, the key of solomon, also employ a white-hilted knife, in ad

sday when the moon is waxing, at or around midnight, sunrise, midday, or sunset, for these are the times when the occult tides are at their most powerful. use your athame to sever the branch, mentally affirming your intention as you do so, that is "to compose a wand of divination" if you are unable to sever the wood yourself but have to purchase it, never mind; the real value is imparted with the consecration which follows. this has to be performed on a wednesday, again when the moon is waxing, at one of the four quarters of the day midnight, sunrise, noon, or sunset. first you must cast and purify your circle, kindling a suitable mercurial incense in your thurible; perform the square of mercury rite as an introduction. then trim the wood of all twigs and excrescences with your athame and

to mix in any dried and powdered mercurial herbs with the ink or paint before applying, this can be a very effective way of reinforcing the potency of the rod. finally, fumigate the wand again in the incense smoke (do not asperge it; this would only demagnetize it and nullify all your previous effort) and seal it with the triple cross and the injunction "so mote it be" as in the square of mercury consecration. either keep your completed wand in a new box of its own or wrap it in linen or silk. in all the following rituals of intelligence you will have cause to use it, whether they be those of seeing stone or mirror, necromancy, or triangle of manifestation (see page 52 for the wand runes) the magical lamps at this point, it would be a good time to mention some important artifacts, which yo

all the following rituals of intelligence you will have cause to use it, whether they be those of seeing stone or mirror, necromancy, or triangle of manifestation (see page 52 for the wand runes) the magical lamps at this point, it would be a good time to mention some important artifacts, which you will need, often improvised the last minute, but in actuality as needful of proper preparation and consecration as your athame or wand. the are the candlesticks or lamps of art. quite apart from magical significance of light itself in your witchcraft, the is the very practical necessity of being able to read you workbook of art within the circle, should you need to use long, unlearnable conjurations riddled with complicated words of power. the candlesticks are simply made. if you aren't handy w

ism and became an attribute of the madonna, which is only right and proper, as the virgin mary is but a christian echo of an aspect of the lady herself. however, due to this association, it is more to be considered a symbol of cool chastity rather than love or passion. having seen to your initial preparations, illumine the lamps and kindle the appropriate incense, chanting as you do such words of consecration as "in thy name, habondia, and that of thy ministers of love, do i proceed in this work of love" summon up the lady's image in your mind's eye, also recalling such memories of past love as will serve to "turn you on" to the right wave length. what sort of memories can do this must be left to the reader's own discretion. you know your own past best. having thus dedicated your operation

witch balls in antique shops, as at one time they became very popular among wealthy nonwitches, providing as they do handsome ornaments with which to replace the inevitable chandelier. however, the second variety of witch ball is the truly traditional one. this is simply a fisherman's hollow glass net-float. as this is again an amulet, not a talisman, it should be the real thing. it receives its "consecration" or magical charge, during its actual use in fishing. these floats are usually made of green bottle-glass, and again, may sometimes be discovered in junk or antique shops if you are persistent in your search. they should also be hung up "in hertha's name" before leaving this general magical protection section, i should mention briefly a few of the more popular portable amulets which m

s is known as "feeding the stone" the siderite must be worn around the neck or carried about in the pocket. in the past, male practitioners would often carry this amulet about with them suspended close to the genital organs, traditionally this being said to increase the sexual vigour and potency of the bearer. in this instance, the horned one was involved in conjunction with hertha in the initial consecration. however, in these days when a large family seems more an encumbrance to be guarded against than encouraged, this doesn't seem quite so popular a device as it once did. finally, before i embark upon detailing methods of magical defence as opposed to countermagic generally, we should mention that all-important subject of familiars. the witch's familiar as a practising witch, you realiz

n the one hand, or your cernunnos paraphernalia of holly, fir, ivy, and animal horn on the other. within the altar triangle itself should be your candle of bewitchment, black for a ritual of binding and suppression, red for one of strafing and torment. it should be exorcised beforehand. for both saturnian and martial operations, a little powdered rue herb or myrrh should be mixed with the wine of consecration. you must now tune your deep mind to the correct wavelength. for martial operations using a red candle, you may use the conjuration of cernunnos described in chapter 4, beginning "eko, eko azarak" in your mind's eye, see the rampaging one: between cernunnos' horns from his forehead juts a blazing torch. in his right hand he bears either a flaming sword, a trident, or, alternatively, s

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ts; which is one reason, my son, that before making any experiment, i order thee to read and re-read my testament, not once only but many times, so that being perfectly instructed in the several ceremonies thou mayest in no way fail, and that thus what shall have previously appeared to thee difficult and lengthy, may become in process of time easy and of very great use. figure 3. a circle for the consecration of pentacles the key of solomon page 42 i am about to endow thee with many secrets, which i charge thee never to employ for an evil purpose, for accursed be he who taketh the name of almighty god in vain; but thou mayest without any other ceremonies make use of them, provided that, as i have already said, thou hast only the glory of eternal god for thine object. thus, after having tau

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ilk of any color except black or grey, whereon write the words and characters in figure 90. perfume it with incense of good odor, sprinkle it, and recite psalms lxxxii; lxxii; cxxxiv; lxiv. after this thou shalt put it aside for seven days with sweet spices; and thou shalt use this silk to wrap all the instruments of the art. figure 90. book two page 119 chapter xxi concerning characters, and the consecration of the magical book. whensoever in any operation it is necessary to write characters, and thou fearest that thou wilt fail, do this: write at the beginning the name ehieh asher ehieh (figure 91, and at the end the name ain soph (figure 92; between these names write what thou wishest, and if thou hast anything especial to do bear the said written names upon the wrapper in silk, and tho

ur, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and every time that thou wishest to use it, clothe thyself with thy vestments, kindle the lamp, and repeat upon thy knees the aforesaid prayer "adonai elohim &c. it is necessary also, in the consecration of the book, to summon all the angels whose names are written therein in the form of litanies, the which thou shalt do with devotion; and even if the angels and spirits appear not in the consecration of the book, be not thou astonished thereat, seeing that they are of a pure nature, and consequently have much difficulty in familiarizing themselves with men who are inconstant and impur

MICHAEL FORD WITCHMOON

nd the black temple is a sexual tantric work which involves the use of bones, ashes, blood and sexual fluid (of both 33 33 individuals given as a gift to a loa or spirit) towards the building of "invisible walls" or creating protective energies/elementals. this aspect is explored through sexual union, for either the creation of a moonchild or the calling of the dead. this ritual, which includes a consecration of a sigil covered in the blood and combined sexual fluids should be given power by a focus of energy. vampire spirits apart from incubi& succubi should be mostly avoided in these rites unless the spirit is absorbed or channeled through your partner. beware your developments, discipline is of the utmost importance, lest the sorcerer become trapped or obsessed by psychic vampires or de

es. one would use the evocation dagger in the rites of creating ngangas, fetishes, spirit pots, necromancy, vampiric servitor creations and some goetic workings. the evocation dagger should resemble the nature of the rites of which you are working, for instance a jagged, cruel looking blade. you witch name should be inscribed in theban on the handle if able and the knife should undertake the same consecration ritual that the anthame will go under. the athame is the weapon of the holy guardian angel, the will itself. this blade should represent the forces of angelick guardians of which you should work through. such will lead you unto a positive flow of mental energy all the while understanding the beautiful, and sometimes barbaric forces of darkness within you. this is the detailed seperati

eric solar essence, it is the emergence from the dark of winter the very first signs of the coming of spring and her king, lucifer. around the time of imbolg one may summon forth the essence of lucifera lilith as the goddess which bears the fruit of the earth, cain. implements which provide useful visualizations are the athame (each witch within the rite should possess one, sword, incense burner, consecration fluid (a bottle of the sorcerers' blood, not animal blood mind you, specifically the life fluid of your very own self) all sabbat rites should be opened with the witches' sabbat text, adapted from ao spare's ritual (8, proving most effective for those of burgeoning inspiration. the particular version of the witches' rune pertaining to coven nachttoter is as follows: such words i advis

towards the will and psyche. its primary role is to protect against another taking control of your physical body, if such occurs it is possible for possession and split personalities to take place. an elemental form composed of will, blood, sexual fluid and visualization can offer a power-packed method of protection against this and other hazards. such elementals may be created or summoned by the consecration of sigils. the creation of such sigils involves the combination of various symbols representing the desired powers of the elemental. once combined and consecrated the sorcerer is able, with blood or sexual fluid, to endow a form of life upon the elemental on the astral plane. the guardian should be given direct instructions at the creation, and all belief focused on this purpose. noth

rits from which you came into flesh, hidden away from the ages of growing humanity. the sigil should be consecrated in advance of the rite with sexual fluid, the result of focus upon the object until climax. once this is done, several drops of your own blood should be dropped on the center of the sigil. it is recommended that one does not think about the sigil in the time period after the initial consecration. it should then sit for roughly 24 hours before the actual rite. rite of the werewolf this rite is ideal for drawing in of energy in its raw, physical form. the shadow shapes, which will inhabit the self and thus have their being, are of your darkest desires, the gray wolf of the subconscious made flesh. the finest degree of control must be practiced, as all is dependent on your indiv

MICHAEL WYNN THE SOUL TRAVELERS

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

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

MORALS AND DOGMA

he dove returned, noah waited _seven_ days before he sent her forth again; and again _seven, after she returned with the olive-leaf. enoch was the _seventh_ patriarch, adam included, and lamech lived 777 years. there were _seven_ lamps in the great candlestick of the tabernacle and temple, representing the _seven_ planets _seven_ times moses sprinkled the anointing oil upon the altar. the days of consecration of aaron and his sons were _seven_ in number. a woman was unclean _seven_ days after child-birth; one infected with leprosy was shut up _seven_ days _seven_ times the leper was sprinkled with the blood of a slain bird; and _seven_ days afterwards he must remain abroad out of his tent _seven_ times, in purifying the leper, the priest was to sprinkle the consecrated oil; and _seven_ tim

put into samothrace. they did so, the storm ceased, and they were initiated into the mysteries there, and sailed again with the assurance of a fortunate voyage, under the auspices of the dioscuri, patrons of sailors and navigation. but much more than that was promised the initiates. the hierophants of samothrace made something infinitely greater to be the object of their initiations; to wit, the consecration of men to the deity, by pledging them to virtue; and the assurance of those rewards which the justice of the gods reserves for initiates after death. this, above all else, made these ceremonies august, and inspired everywhere so great a respect for them, and so great a desire to be admitted to them. that originally caused the island to be styled _sacred. it was respected by all nation

is nature, is, as universal creator, the first being, and consequently the first perfection. the quadrangle or square, perfect as it appears, being but the second perfection, can in no wise represent god; who is the first. it is to be noted that the name of god in latin and french (deus, dieu, has for its initial the delta or greek triangle. such is the reason, among ancients and moderns, for the consecration of the triangle, whose three sides are emblems of the three kingdoms, or nature, or god. in the centre is the hebrew jod (initial of, the animating spirit of fire, the generative principle, represented by the letter g, initial of the name of deity in the languages of the north, and the meaning whereof is generation. the first side of the triangle, offered to the study of the apprentic

s, wherein is everything that the genius of philosophy and that of religion have ever formed or imagined of the sublime; a treasure surrounded by thorns; a diamond concealed in a rough dark stone. one is filled with admiration, on penetrating into the sanctuary of the kabalah, at seeing a doctrine so logical, so simple, and at the same time so absolute. the necessary union of ideas and signs, the consecration of the most fundamental realities by the primitive characters; the trinity of words, letters, and numbers; a philosophy simple as the alphabet, profound and infinite as the word; theorems more complete and luminous than those of pythagoras; a theology summed up by counting on one's fingers; an infinite which can be held in the hollow of an infant's hand; ten ciphers, and twenty-two le

ainst the high initiation. thus the hierarchy of knowledge was compromitted by the violences of usurping ignorance, and the disorders of the sanctuary are reproduced in the state; for always, willingly or unwillingly, the king is sustained by the priest, and it is from the eternal sanctuary of the divine instruction that the powers of the earth, to insure themselves durability, must receive their consecration and their force. the hermetic science of the early christian ages, cultivated also by geber, alfarabius, and others of the arabs, studied by the chiefs of the templars, and embodied in certain symbols of the higher degrees of freemasonry, may be accurately defined as the kabalah in active realization, or the magic of works. it has three analogous degrees, religious, philosophical, and

MOTTA MARCELO THE COMMENTARIES OF AL

the sexual instinct, because, without exception, every act is an impulsively projected image of the will of the individual who, whether man or woman, is a star; the pennsylvanian with his pig no less than the spirit with mary; sappho with athis and apollo with hyacinth as perfect as daphnis with chloe or as galahad vowed to the graal. the one thing needful, the all-perfect means of purification, consecration, and sanctification, is independent of the physical and moral accidents circumstantial of the particular incident: is the realization of love as a sacrament. the use of the physical means as a magical operation, whose formula is that by uniting two opposites, by dissolving both, annihilating both, we create a third thing which transcends that opposition (that phase of duality which co

hall not even those who but sweep the courts of his temple, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his nature? also: to us of thelema, thus having trained our hearts and minds to be expert engineers of the sky-cleaver love, the ship to soar to the sun, to us the act of love is the consecration of the body to love. we burn the body on the altar of love, that even the brute may serve the will of the soul. we must then study the art of bodily love. we must not balk or bungle. we must be cool and competent as surgeons; brain, eye and hand the perfectly trained instruments of will. we must study the subject openly and impersonally, we must read text-books, listen to lectures, wa

see liber had "hell's own worm" is, of course, had it. 64. oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of nu! prophet of had! prophet of ra-hoor-khu! now rejoice! now come in our splendour& rapture! come in our passionate peace& write sweet words for the kings! the "kings" are evidently those men who are capable of understanding themselves. this is a consecration of the beast to the task of putting forth the law "thou art overcome: the conscious resisted desperately, and died in the last ditch. 65. i am the master: thou art the holy chosen one. it is curious that this verse should be numbered 65, suggesting l.v.x.(lux) and adonai, the holy guardian angel. it seems then that he is hadit (the angel is nuit, hadit, and ra-hoor-khuit. also everyth

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

hristianity readily adopted pagan rituals, symbols, and even gods, whom it made into legendary saints. by giving these deities souls, they assured the perpetuation of the values the gods symbolically represented* baronius, annates (xxxvi "it was permissible for the holy church to appropriate rituals and ceremonies used by the pagans in their idolatrous worship because it regenerated them with its consecration" saint gregory did not wish to see these customs suppressed "purify the temples" he wrote to his missionaries "but do not destroy them, for so long as the nation witnesses the survival of its former places of prayer, it will use the ancient corporations: colleges of builders in rome 15 the collegia of craftsmen in roman gaul roman institutions were actually established quite easily in

what is certain or at least probable from what is most likely legend and exaggeration. first, let us look at the specific religious elements of culdee belief. the culdees followed a rite that was different from but not fundamentally at odds with the roman rite. there are six particular points on which the two differ: the date when easter is celebrated, the importance of the tonsure, the episcopal consecration, baptism, the use of the gaelic language, and the marriage of priests. there was no truly doctrinal divergence or heresy on the part of the culdees, but they maintained a spirit of independence that could and did inspire conflict. as an example, after benedictine monks in 710 succeeded in converting the pictish king nectan to the roman rite, the king then commanded the monks of iona t

ONYX TABLET OF SET

ronger are your feet than the barren stone, and mightier are your voices than the manifold winds, for you are become a temple such as is not, but in the mind of set. arise, says the first of your kind; move, therefore, unto the elect; show them the fire within you, and awaken them that they may gain the strength to live forever" towards this working the will of set has manifest itself, joining in consecration with one who is now to be ordained to his eternal priesthood. called to this sacred office is [name, who has before this altar cast aside all the comforts, illusions, and images of earth that [his/her] soul and self may be transfixed by the very fire of fires. advance to the altar, thou who would claim this doom, that the eye of our lord set may, for a time, seize, alone within the un

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

that the student will do is to enable him to omit all extraneous and unnecessary verbiage, leaving the essence of the instruction uncomplicated and simple. it will be this simple material which needs to be assimilated to the previously learned data. continuing with the study of the rituals, let the student study the beautiful simplicity of the construction of such rituals as are intended for the consecration of the various weapons or instruments that are to be used. there is no need to rush headlong into making the instruments. delay this process for a while until the meaning of the ceremonies is assimilated into the psyche. again, i would suggest that the students select a simple consecration ceremony, such as that for the lotus wand, and analyze it with as much attention and care as he

ples upon which ceremonies should be constructed. though the manufacture of the elemental weapons is a simple enough procedure, although a time-consuming one, these should be postponed until all the conseaation ceremonies have been studied closely enough to have yielded their ultimate secrets. there are far more complicated rituals depicted in volume i11 (old edition) but these particular shorter consecration ceremonies take the prize for simplicity, sincerity and efficacy. i was particularly impressed by the skill and ingenuity involved in the writing, for example, of the consecration ceremony for the four elemental weapons. its virtuosity renders it altogether unique. these matters make one ponder anew the origins of the golden dawn and its teachings. what mcgregor mather has written and

f our stone is nothing else than our viscous celestial and glorious soul drawn out of its minera by our magistery" hence the entire trend of the preliminary neophyte grade of the golden dawn is towards the purification of the personality. it fulfills the testimony of the hermetic art so that the light within could be fermented and perfected by the ceremonial method of initiation. purification and consecration- this is the insistent and uncompromising theme caught by the candidate's ear "unpurified and unconsecrated thou canst not enter our sacred hall!"fire and water assist in these several consecrations until, eventually, the candidate is placed in the position of balanced power, between the two pillars, where the first link is effected with his higher and divine genius. the neophyte ritu

ciently simple in nature. while one can deeply sympathise with the ideas of the extreme simplicity cult in mysticism, nevertheless it is evident that the complex and arduous nature of the routine is no fault of magic. man himself is responsible for this awkward situation. to be purified was considered by the alchemists and the theurgists of a bygone day as not nearly enough. that purification and consecration was required to be repeated and repeated, again and again. because of countless centuries of evolution and material development- sometimes in quite false directions- man has spiritually repressed himself, and thus gradually forgotten his true divine nature. meanwhile, as a sort of compensation for this loss, he has developed a complexity of physical and psychic constitution for dealin

ten examination in these subjects and complete 'a' by arranging to be tested in your practical knowledge in the temple "part one. b. implements. receive the rituals of the lotus wand, rose cross, sword, and the elemental weapons. copy and return them. there is a written examination on the above subjects- that is on the construction, symbolism, and use of these objects, and the general nature of a consecration ceremony and the forming of invocations. this can be taken before the practical work of making is begun or at any stage during it "part two. this consists in the making of the implements which must be passed as suitable before the consecration is arranged for, in the presence of a chief or other qualified adept. the making and consecration are done in the order given abwe unless it is

efore the practical work of making is begun or at any stage during it "part two. this consists in the making of the implements which must be passed as suitable before the consecration is arranged for, in the presence of a chief or other qualified adept. the making and consecration are done in the order given abwe unless it is preferred to do all the practical work first, and make arrangements for consecration as convenient <82 "part one. g. neophyte formulae. receive and copy z. 1. on the symbols and formulae of the neophyte ritual. z. 3, the symbolism of the neophyte in this ceremony. copy the god-form designs of the neophyte ritual. the written examination on the z. manuscripts may now be taken "part two. to describe to the chief or other suitable adept in the temple the arrangement of t

of the chess boards and a set of chessmen "part one. e. talismans. receive a manuscript on the making and consecrating of talismans. gather names, sigils, etc, for a talisman for a special purpose. make a design for both designs of it and send it in for a chief to pass. make up a special ritual for consecrating to the purpose you have in mind and arrange a time with the chief for the ceremony of consecration "h. consecration and evocation. subject: a ceremony on the formulae of ritual z. 2. must be prepared before examiner and must meet with his approval as to method, execution and effect <84> in the early temples there was also issued a catalogue of manuscripts, enumerating in alphabetical order the documents circulated amongst the zelatores adepti minores. a. general orders. the curricu

approval as to method, execution and effect <84> in the early temples there was also issued a catalogue of manuscripts, enumerating in alphabetical order the documents circulated amongst the zelatores adepti minores. a. general orders. the curriculum of work prescribed. b. the lesser and supreme rituals of the pentagram. c. the rituals of the hexagram. d. description of lotus wand, and ritual of consecration. e. description of rose cross and the ritual of consecration. f. sigils from the rose. g. sword and four implements, with consecration ritual. h. clavicula tabularum enochi. j. notes on the obligation of the adeptus minor. k. consecration ceremony of the vault. l history lecture. m. hermes vision, and lineal figures of the sephiroth. n. 0. p. q. r complete treatise on the tarot, with

means of a symbol. for the latter, states jung "is the primitive expression of the unconscious, while on the other hand it is an idea corresponding to the highest intuition produced by consciousness" thus these weapons and magical instruments are symbolic representations of psychic events, of forces inhering within the potentiality of the inner man. by means of their personal manufacture, magical consecration and continual employment they may be made to affect and stimulate the dormant side of man's nature. it is aninteresting fact that in his practice, jung encouraged his patients to paint symbolic designs which some <92> times were comparable to the eastern mandalas. it seems that the effort to paint these designs had the effect of straightening out stresses and knots in the unconscious

REGARDIE TALISMANS

erence, a talisman is a magical figure charged with the force which it is intended to represent. in the construction of a talisman, care should be taken to make it, as far as is possible, so to represent the universal forces that it should be in exact harmony with those you wish to attract, and the more exact the symbolism, the more easy it is to attract the force other things coinciding, such as consecration at the right time, etc. in the west, talismans are traditionally inscribed with hebrew words and sentences demonstrating that the qabalah is a major influence or sometimes with latin or greek. no student should attempt to make any talisman without having familiarized himself in large measure with the occult and philosophical principles underlying the qabalah. then he will know somethi

gher spiritual aspects. the concentrated effort to draw or paint this talisman would in itself go far towards correcting the flightiness and the scattering of mental energies which seems so often to accompany the airy signs. meditation on the almost infinite meanings of these saturn symbols should also help to implant in the depths of the psyche the spiritual essence required. some form of ritual consecration should be attempted, after which the talisman, wrapped in an indigo silk pocket, should be carried on the person all the time. the student should also seriously consider the advisability of making a talisman for each one of the seven ancient planets, and thus a different one for use every day of the week. in this manner, the daily use of the appropriate talisman may help rectify some

to higher forces. much the same viewpoint is adopted relative to the talisman. it requires to be activated by the forces of higher planes. as crowley once put it extremely well: it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. it is the formula of the neophyte ceremony of the g.d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. there are at least two distinct approaches relative to this matter of consecrating or charging the talisman with a specific type of energy. the first method is predicated upon a species of meditation, the second is a ceremonial magical consecration. we will consider each briefly in tur

rably made in the form of a pocket into which it may be slipped. the second method has been briefly described in volume iv of the golden dawn. the student who has gone thus far, and has to some extent studied the technical procedures once used in this magical order, should have no difficulty understanding or applying the following instruction. after preparing the room in the way laid down for the consecration of lesser magical implements, supposing this to be an elemental talisman, first formulate towards the four quarters the supreme ritual of the pentagram as taught. then invoke the divine names turning towards the quarter of the element. let the adeptus then, being seated or standing before the tablet, and looking in the requisite direction of the force which he wishes to invoke, take s

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

alvation shall again come forth out of the house of jacob, and that then the crucified jew who is adored by the christians will give the empire of the world into the hands of god his father? on penetrating into the sanctuary of the kabalah one is seized with admiration in the presence of a doctrine so logical, so simple and at the same time so absolute. the essential union of ideas and signs; the consecration of the most funda12 the doctrine of transcendental magic mental realities by primitive characters; the trinity of words, letters and numbers; a philosophy simple as the alphabet, profound and infinite as the word; theorems more complete and luminous than those of pythagoras; a theology which may be summed up on the fingers; an infinite which can be held in the hollow of an infant's ha

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

ed by magnetism; hydromancy by crystallomancy; and geomancy by cartomancy. these are transpositions and complements of methods. but divination, however 34 the ritual of transcendental magic operated, is dangerous, or to say the least useless, for it disheartens will, as a consequence impedes liberty and tires the nervous system. 35 chapter v the blazing pentagram we proceed to the explanation and consecration of the sacred and mysterious pentagram. at this point, let the ignorant and superstitious close the book; they will either see nothing but darkness, or they will be scandalized. the pentagram, which in gnostic schools is called the blazing star, is the sign of intellectual omnipotence and autocracy. it is the star of the magi; it is the sign of the word made flesh; and, according to t

sulphur and assafoetida; the ring should be adorned with an onyx; the garlands should be of ash, cypress and hellebore; on the onyx of the ring, during the hours of saturn, the double head of janus should be engraved with the consecrated awl. such are the antique magnificences of the secret cultus of the magi. with similar appointments the great magicians of the middle ages proceeded to the daily consecration of talismans corresponding to the seven genii. we have defined a pantacle as a synthetic character resuming the entire magical doctrine in one of its special conceptions. it is therefore the full expression of a completed thought and will: it is the signature of a spirit. the ceremonial consecration of this sign attaches to it still more strongly the intention of the operator and esta

ill: it is the signature of a spirit. the ceremonial consecration of this sign attaches to it still more strongly the intention of the operator and establishes a veritable magnetic chain between himself and the pantacle. pantacles may be drawn upon virgin parchment, paper or metals. what is termed a talisman is a sheet of metal, bearing either pantacles or characters and having received a special consecration for a defined intention. in a learned work on magical antiquities, gaffarel has demonstrated scientifically the real power of talismans, and the confidence in their virtue is otherwise so strong in nature that we carry keepsakes of those we love, persuaded that they will preserve us from danger and increase our happiness. talismans are made of the seven kabalistic metals, and, when th

ng a dual sense and consequently a double virtue. the ecstatic on the authority of whose revelations this talisman was engraved, had already beheld it existing perfectly in the astral light, which demonstrates once more the intimate connexion of ideas and signs, giving a new sanction to the symbolism of universal magic. the greater the importance and solemnity brought to bear on the execution and consecration of talismans and pantacles, the more virtue they acquire, as will be under stood upon the evidence of the principles which we have established. such consecration should take place on the days that we have indicated, with the apparatus which we have given in detail. talismans are consecrated by the four exorcised elements, after conjuring the spirits of darkness by the conjuration of t

nt magical instruments are the wand, the sword, the lamp, the chalice, the altar and the tripod. in the operations of transcendental and divine magic, the lamp, wand and chalice are used; in the works of black magic, the wand is replaced by the sword and the lamp by the candle of cardan. we shall explain this difference in the chapter devoted to black magic. let us come now to the description and consecration of the instruments. the magical wand, which must not be confounded with the simple divining rod, with the fork of necromancers, or the trident of paracelsus, the true and absolute magical wand must be one perfectly straight branch of almond or hazel, cut at a single blow with the magical pruning-knife or golden sickle, before the rising of the sun, at that moment when the tree is read

o the other a similar figure of black resin. two rings, one of copper and one of zinc, must be placed at the centre of the wand; which afterwards must be gilt at the resin and silvered at the prism end as far as the ringed centre; it must then be covered with silk, the extremities not included. on the copper ring these characters must be engraved: xeofxyvsenwv and on the zinc ring: xase wsax. the consecration of the wand must last seven days, beginning at the new moon, and should be made by an initiate possessing the great arcana, and having him self a consecrated wand. this is the transmission of the magical secret, which has never ceased since the shrouded origin of the transcendent science. the wand and the other instruments, but the wand above all, must be concealed with care, and unde

unhappy priest some hours before his final torture, and those words of a friend and confidant of the latter, as he went forth to death. gyou are an able man, monsieur: do not destroy yourself h. afford us considerable food for thought. the magical wand is the verendum of the magus; it must not even be mentioned in any clear and precise manner; no one should boast of its possession, nor should its consecration ever be transmitted except under conditions of absolute discretion and confidence. 50 the ritual of transcendental magic the sword is less occult and is made in the following manner: it must be of pure steel, with a cruciform copper hilt having three pommels, as represented in the enchiridion of leo iii, or with the guard of a double crescent, as in our own figure. on the middle knot

n the other. the hebrew monogram of michael, as found in agrippa, must be engraved on the pommel; on one side of the blade must be these characters: xjaj va xnxv pvsv'h, and on the other the monogram of the labarum of constantine, followed by the words: vince in hoc, deo duce, comite jerro. for the authenticity and exactitude of these figures, see the best ancient editions of the enchiridion. the consecration of the sword must take place on a sunday, during the hours of the sun, under the invocation of michael. the blade of the sword must be placed in a fire of laurel and cypress; it must be dried and polished with ashes of the sacred fire, moistened with the blood of a mole or serpent, the following words being said: be thou unto me as the sword of michael; by virtue of eloim sabaoth, may

e red dragon, there is a recipe entitled gcomposition of death, or philosophical stone h, a broth of aqua fortis, copper, arsenic and verdigris. there are also necromantic processes, comprising the tearing up of earth from graves with the nails, dragging out bones, placing them crosswise on the breast, then assisting at midnight mass on christmas eve, and flying out of the church at the moment of consecration, crying: glet the dead rise from their tombs! h thereafter the procedure involves returning to the graveyard, taking a handful of earth nearest to the coffin, running back to the door of the church, which has been alarmed by the clamour, depositing the two bones crosswise and again shouting: glet the dead rise from their tombs! h if the operator escapes being seized and shut up in a m

RUBY TABLET OF SET

teract in pylons, which are normally under the guidance of a priest or priestess of set. pylons are normally geographically localized, but also may extend over international distances. nature and role of ministerial leadership: the priesthood of set is not understood to be a "leadership" or "pastoral" function in a structural or organizational sense. it is rather the direct, specific, and willful consecration of a particular individual by set himself, formally recognized as such by the temple of set. each priest or priestess of set thus exercises the full religious authority of the entire temple, subject only to the guidance of the masters of the temple. one member of the priesthood is determined by the council of nine to serve as high priest or high priestess of set. the priesthood of set

how may these factors be avoided? 48. what are the three possible ways to perform an invocation? 49. explain the four methods by which a magician may identify himself to/with the god with whom the work will occur. 50. describe the attitude that a magician should have toward his magickal tools. 51. what is the significance of the "lost word" sought for by the magician? 52. please define "magickal consecration" 53. what are the main reasons for careful banishings and purifications before magickal workings? 54. what are the 'gods' that are used in magick? 55. of what importance is the tarot to the study and practice of magick? 56. briefly expain the naples arrangement beginning with absolute zero. 57. who and what is aiwass? 58. how would you explain the difference between black and white ma

s gives sign of welcome: ggreat yellow powers of air, come forth and aid and guard us in this work of art! h keeper of the elements faces the altar and gives the sign of the enterer: gwe are spirit. we are all that is. ours is the unseen force that enters and departs throughout the farthest reaches of the universe. we are balance and self-unity. we are that from which our true wills spring! h the consecration of the lights each participant now brings his or her candle to the altar and consecrates it according to his or her ingenium, dedicating it to aid them in discovering their true will. the celebrant does this last of all, then faces the altar in the sign of apophis and typhon, proclaiming: gcandle light, candle glow, inner sight, will to know. thus shall these lamps of knowledge light

s well object to interpreting ancient art by consideration of beauty as determined by physiological facts- crowley, 777. new york: samuel weiser, 1970, page #125. 46. crowley defines this term thus "to attain the grade of magister templi, he [the adeptus exemptus] must perform two tasks: the emancipation from thought by putting each idea against its opposite and refusing to prefer either, and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order: the absolute abandonment of himself and his attainments. should he fail, by will or weakness, to make his self-annihilation absolute, he is nonetheless thrust forward into the abyss; but instead of being received and reconstructed in the third

come higher, to transcend our present selves by touching infinity. of mortality. what binds us to the earth the mortality that is the product of our becoming. the essence of what we are the foundation from which we become. of the sensual. that feeling that forms a link between mortality and transcendence. the joy of being combined with the ecstasy of becoming! during this working, i performed the consecration of the flame. the incense used in this working was supplied by priestess nielsen, and in performing the consecration, i was to utilize the characteristics of the herbs. a short list was supplied to me as a guideline. i spent quite a bit of time afterwards contemplating what this statement meant to me. i was quite surprised and pleased with the results. analysis: the opening four lines

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

er, roger. tonal angularity: music that kills, runes, vol 5# 1, jan xxii. footnotes 1 see runes vol. v, no. 1, jan xxii, tonal angularity: music that kills by roger l. whitaker iii, master of the trapezoid 2 die elektrischen vorsipele, the electric prelude 3 the pentagram currently mounted at the apex of the coil will be replaced with the nine fold seal of cthulu on october 31 xxii, at the formal consecration of the cthulu pylon located in the pacifif north west. for more information on this ritual, see the reawakening rite of the sleeping horror [v2- c33.l- 1] 4 between each step, pause to feel the effect of each action, and to recognize the accumulation of these effects, how they each build upn the other. the abomination of desolation the call to sith the abomination of desolation gbehol

presentation. there is no doubt in my mind that were it king arthur in my place, viewing mitchell wade's final glorious battle, that he would accept him as every bit his percival. footnotes 1. dedicated to the memory of mitchell wade iv and to dr. michael and lady lilith aquino for the continued inspiration and support in the developement of the temple of set on albion's shores. david austen iii consecration rite of the sleeping horror all magical weapons standard to g.b.m. workings will be utilized, such as the container of the black flame, grail, phallus, swords, altar, and pentagram of set. in addition to the aforementioned tools, the following techno-magical elements will be employed:(1) synthesizer: in place of the usual bell used for the opening purification, a synthesizer patch des

the invocation of the nine angles. classification: v2- c33.l- 1 author: rex diabolos church i date: halloween xxi subject: lovecraftian ritual reading list: 6k, 6l, 7 strobe light: activated during the litany and the invocation of the nine angles, the strobe serves to freeze the motions of time and space symbolically, allowing the gate to be held open through the combining of the magicians' will. consecration rite of the sleeping horror [in simultaneous performance of the r'lyeh fugue, as the magician lights the black flame he intones] behold the dark fire in the west that persecutes all the luminaries of heaven even unto the ending of time [purification- toll the bells of chaos on the synthesizer, while the assistant magician spins counterclockwise with the sword held on high. toll the be

SAPPHIRE TABLE OF SET MAIN

wley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order; the absolute abandonment of himself and his attainments" and further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructe

SAPPHIRE TABLET OF SET

wley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order; the absolute abandonment of himself and his attainments" and further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructe

SATANGEL

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, thou who for the salvation of man didst suffer the death of the cross; thou who before being abandoned to thine enemies, by an impulse of ineffable love, didst institute the sacrament of thy body; thou who has vouchsafed to unworthy creatures the

SATANIC RITUALS

each point, and says] deacon (facing south) in the name of satan, we bless thee with this, the symbol of the rod of life (facing east) in the name of satan, we bless thee with this, the symbol of the rod of life (facing north) in the name of satan, we bless thee with this, the symbol of the rod of life (facing west) in the name of satan, we bless thee with this, the symbol of the rod of life. the consecration [the celebrant takes the wafer into his hands and, bending low over it, whispers the following words into it] celebrant: hoc est corpus jesu christi [he raises the wafer, placing it between the exposed breasts of the altar, and then touching it to the vaginal area. the gong is struck. he replaces the wafer on the paten which rests on the altar platform. taking the chalice into his han

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

tants, being referred to as the deacon and the subdeacon respectively, a nun adorned in habit and wimple and a naked female who serves as the altar and a congregation. the ritual begins with an invocation to the prince of darkness and his host of demons, followed by a renunciation of past allegiances and a dedication to satan-lucifer. the ritual progresses through the satanic offertory, canon and consecration of the host. the mass is completed with the recital of the fifth enochian key and the repudiation and denunciation, whereby the power and divinity of christ is denied and the power of satan is invoked to cause vengeance to christ and his host of angels. after this has been said the rite is concluded with the wafer which, having been consecrated by insertion into the vagina of the fema

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

nd stop at the western edge, and bow your head once to the east, and say: nunc scio tenebris lux. go into the center of the triangle, still facing east, and if you are using an altar with a goat or buck's skull, bow to it. if the skull is in the circle with you, kneel and kiss it. if you have none of those things, simply go down to one knee before your implements. at this point you will begin the consecration of the area by carrying, in the proper manner, the implements, one at a time, around the circle, and to a certain sigil. the sigils will be called by the number that is closest to them on the chart above. you begin by taking the cord, and walking directly to the eastern edge of the circle, holding the cord out in front of you. then, you go counterclockwise all the way around the circl

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

now he participates in eternal life. transposed into the terminology of the mysteries and initiation, the meaning immediately becomes clear. in plutarch s formulation of the goal of the mysteries, they aimed to liberate the soul from corporeal existence and to unite it with the gods. the feelings of an initiate have been characterized in the writings of f.w. j. schelling: the initiate receives a consecration, making him a link in the magic chain, himself a kabeiros, indissolubly the miracle of lazarus 117 bound in relationship, joining the ranks (as an ancient inscription puts it) of the upper gods. 116 as for the revolution in the life of an initiate into the mysteries, nothing expresses its meaning better than the words of aedesius to his imperial pupil: if you were ever to take part in

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

. patriarch to the holy see. 3-11-70# 298-a. bea, augustin. cardinal. secretary of state (next to pope) under pope john xxiii and pope paul vi. baggio, sebastiano. cardinal. prefect of the sacred congregation of bishops (this is a crucial congregation since it appoints new bishops) secretary of state under pope john paul ii from 1989 to 1992. 8-14-57# 85-1640. masonic code name "seba" he controls consecration of bishops. balboni, dante. assistant to the vatican pontifical. commission for biblical studies. 7-23-68# 79-14 "balda" baldassarri salvatore. bishop of ravenna, italy. 2-19-58# 4315-19 "balsa" balducci, ernesto. religious sculpture artist. 5-16-66# 1452-3. basadonna, ernesto. prelate of milan, 9-14-63# 9-243 "base" batelli, guilio. lay member of many scientific academies. 8-24-59# 2

TELESMATA AND FLASHING TABLETS

that if misused or misunderstood, can be spiritually damaging. 3. let the adept isolate him/herself from anyone that he/she is making a talisman for. all external influences such as hate, love, worry, etc. should be banished. work in silence. 4. in addition to the physical telesmata, make certain that you are in harmony with the proper forces and the end result you wish to produce. 5. before any consecration work can commence, the l.b.r.p. and the b.r.h. must be performed to clear out the area. in addition, the room should be clean and free of distraction. purification of the space with n and o is also recommended. 6. in the construction of telesmata, it is most effective to finish the work at one sitting. in addition, make certain that the proper environment is present during constructio

in the construction of telesmata, it is most effective to finish the work at one sitting. in addition, make certain that the proper environment is present during construction. the l.b.r.p. and the b.r.h. are again to be employed. note: if possible, it is advisable to construct the talisman during the proper planetary hours. at least, begin the work during the hour. the following week, perform the consecration and the empowerment of the talisman during the correct planetary hour. rushed work gets rushed results. be patient, and you will derive maximum results. 7. talismans or magical symbols should be given a time limit. this time limit should be expressed in the consecration ceremony. when the time limit has expired, they should be carefully discharged and then destroyed. use the pentagram

ismans, you would have a dozen likes connecting with you. this places you in a kind of sympathetic communication with the talismans you have created. if opposing forces were coming up against a talisman that you have created, it would mean a loss of vitality in you as it would pull or drain additional force from you to combat the opposing force. flashing tablet exercise after the construction and consecration of a flashing tablet, let the adept each morning sit before it and practice clairvoyance, endeavoring to either skry it or travel in the spirit vision to the place it represents. once the adept has reached the plane, the adept should then invoke the power and ask for the strength to accomplish the matter desired. additional information and methods for a full ceremonial talisman consec

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

least one pilgrimage (hajj) to mecca during their lifetime. ed to those who follow the islamic faith. there is an area of several miles around mecca that is considered to be haram (restricted, and non-muslims are forbidden to enter this sacred zone. those muslims who travel into this area as they progress toward the mother of cities must profess their having undergone a state of ritual purity and consecration. it is at this point that they set aside the clothes in which they have traveled and don a special article of clothing consisting of two seamless white sheets. the hajj begins with a procession called the tawaf, which takes the pilgrim around the ka faba seven times. the ka faba is a cubeshaped structure that stands about 43 feet high, with regular sides from 36 to 43 feet. the buildi

THE MAGICIAN S KABBALAH

eapons symbolise the following essential qualities in the magicians world: scourge dagger chain sulpher mercury salt energy fluidity fixity rajas sattvas tamas pain death bondage the scourge keeps the aspiration keen, the dagger shows that the magician is determined to make any sacrifice required, and the chain restricts his wandering. the three "binding items" surround the holy oil, representing consecration, grace and aspiration. this could be taken to symbolise in the concentric circles model of kabbalah that geburah is the outer circle of chesed, which has its roots in binah, to which the oil can be associated. wippler mentions that one can meditate on geburah and chesed as analysis and synthesis, in order to reach an accurate self-evaluation. this resumes the idea of justice, the path

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

THE MARTINIST OPERATIVE GENERAL RITUAL

al equinoxes) the hour has been set: from 11 p.m. until midnight, standard time. this time has been chosen because the traffic and outside noise level starts then to subside. local time should be taken into account as it is often advanced from the standard time. in such cases the time for the operation should be properly compensated. 11. the sacramentary and the ritual: the orisons and prayers of consecration are traditional formulae at least many centuries old and as such they are in principle, strongly imbued with virtue by their long usage. the ritual has been deliberately simplified, but it draws, nevertheless, inspiration from a fundamentally traditional basis and is of a definite efficiency. 12. the tau's+ traced during the orisons: the sign+ or rather x has been the cursive hebrew t

the elect by the angel of yaveh. 11 the ancient egyptians, the eleusinian mysteries and those of dionysos, the gnostics, all had known and used this tau for the same reason as ancient israel and her kabbalists- thus it can be used by initiates of any religious or philosophical appurtenance. it used to be traced in oil of unction upon the forehead of the high priest of israel at the moment of his consecration. lastly, it is a 'sign of salvation' for christians of all denominations, a sign which makes the daemons flee and disperse. it is a reminder of the triumph of christ over death. during the first centuries the christians in north africa used to have it painted and tattooed on their foreheads. it was also a short version of the divine tetragram and the mediaeval rabbis endeavoured to vi

THE MIDDLE PILLAR

d situations are metaphors for different archetypes, as well as different aspects of the psyche and transformative experiences. thus does hermes, representing the soul guide and the transconscious self, communicate to all levels of the psyche through symbol and myth. the imagination is one of the most important tools of magic. a focused imagination is employed by magicians for everything from the consecration of talismans to healing. concentration on a visualized image or symbol is the key to this type of working. in healing, the source of the infection or injury is often visualized as being dissolved, or the sick individual is "imaged as being free from the disease. the exploration of the unconscious realms usually begins with the "image" of descending into a basement, a cave, or the unde

elligences that inhabit the astral realms: the pentagram .exercises a great influence upon spirits and terrifies phantoms.15 the pentagram 287 however, to the magician who uses it with a divine intent, the pentagram is a potent symbol of strength and justice. the pentagram has always been misunderstood and feared by those who do not comprehend its sacred meaning: we proceed to the explanation and consecration of the sacred and mysterious pentagram. at this point, let the ignorant and superstitious close the book; they will either see nothing but darkness, or they will be scandalized. the pentagram, which in the gnostic schools is called the blazing star, is the sign of intellectual omnipotence and autocracy. it is the star ofthe magi; it is the word madejlesh..the sign of the pentagram is

phirah is vibrated. for example, tiphareth could be imagined as a sphere containing a yellow rosebud. as the divine name of the sphere is intoned, the bud unfolds into a magnificent yellow rose. flames, chalices, tools, gemstones, geometric shapes, and a host of other images could be visualized as well. the only limit on the number and variety of ths exercise is the boundary of one's imagination. consecration of talismans one of the most unique methods of using the middle pillar exercise that was developed by regardie was as a tool for consecrating talismans. this method requires that the magician first activate the spheres within his or her body. then, employing mental focus and rhythmic breathing, the magician can charge the talisman by transferring the invoked energy into the talisman

THE SECRET RITUALS OF THE OTO

and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (2 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. s: who drinketh of wine shall thirst again; but whoso drinketh of the wine that i shall give him shall never thirst again (they return) s: fellow-soldiers, we have drawn the wine of life from the well of the oasis (o.t.o. applause. all resume seats) first point (consecration) the place is open in the first degree. s: brother-soldiers. is now a candidate to be consecrated a magician; we must first give proofs of his worthiness to acquire virtue. i shall therefore put the necessary questions (e. brings c. to face throne) s: where were you first prepared for your initiation? c: in heart verily. s: where next? c: in a convenient place, hard by a spring. s: ho

hich you seek admission. the pass grip is given by joining hands as you have been taught, and twisting the wrist sharply to the right. the pass word is thelema, which means will in the greek language. look frankly and fearlessly into my eyes, and say with me: the word of the law is thelema. you will now retire from the camp to a prepared place, there to undergo the necessary preparations for your consecration (e. takes c. out) second point (the oath) the c. is prepared by baring the right arm to the shoulder, the sleeve of his robe being securely pinned back. the camp is opened in the second degree. e. goes out, prepares c, and knocks twice. w. opens door. w: whom have you there? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (4 of 15 [12/28/200

do this as in opening, c. replacing s. the wine in this degree is sweet red wine or champagne) s: you will now retire from the camp; on your return, i shall communicate to you the secrets of our order in this degree. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c3.html (10 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o (done) fourth point (the consecration and instruction) s (on c. s return) o lord of all magick, i hereby invoke upon this candidate, the powers of the sphinx. may he acquire knowledge, will, courage, and silence, to the glory of thine ineffable name. aum (the following passage is to be inserted as soon as a proper boulometer is ready. the boulometer consists of an attachment to the thumb, with a screw and a graduated whee

e candidate on his travels with the sun. s (gives grip) what is this? e (for c) the grip or token of a magician. s: what does it demand? e (for c) a word. s: give me that word. e (for c) at my initiation i was taught to be cautious. i will letter it with you. s: i agree; begin (done) what is its import? e (for c) the lord (leaves c. to w) s: pass. w: noble emir, i present to you a magician on his consecration. e: i will thank him to advance to me as a magician (done) w (for c. who repeats) i have. e (rising with grip) what is this? w (for c) the grip or token of a magician. e: what does it demand? file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c3.html (12 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. w (for c) a word. e: give me that wor

et%20rituals%20of%20the%20o.t.o/p2c3.html (12 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. w (for c) a word. e: give me that word. w (for c) at my initiation i was taught to be cautious; i will letter it with you. e: i agree; begin (done) its import? w (for c) the lord (w. leaves c) e: pass (he rises and conducts c. round to w) e: worthy wazir, i present to you a magician on his consecration. w: i will thank him to advance to me as a magician (done) what is that? e (for c) the second regular step. w: do you bring anything else? e (for c) i do (gives sign) w: what is that? e (for c) the sign of a magician. w: to what does it allude? file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c3.html (13 of 15 [12/28/2001 2:03:09 pm] the secret ritual

e (for c) i have (gives grip) w: what is that? e (for c) the grip or token of a magician. w: what does it demand? e (for c) a word. w: give me that word. e (for c) at my initiation i was taught to be cautious; i will letter it with you. w: i agree; begin (done) its import? e (for c) the lord (e. leaves c) w: pass (takes c. round and to s) most mysterious master, i present to you a magician on his consecration, that he may receive a mark of your favour on his travels with the sun. s: my brother, in the first degree, you were presented with a robe of darkness indeed, yet in the shape thereof was concealed a certain invocation of the light. to those who thus invoke the light, light comes. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c3.html (14 of 15 [12/

d a chosen and consecrated priestess, seek out each other by touch and by subtle attraction; then they consummate the pure charity of their hearts in holy zeal. if by the favour and indwelling of the holy ghost the priestess (that is unto this rite espoused, and else virgin) do conceive and bring forth, then is the child baptized by its father the priest for the purification by water, and for the consecration by fire is roast and divided among the worshippers for use as a sacrament, as a talisman and as a medicine against all diseases. this also is said of the knights of our own holy order of the temple, that the offspring of any one of them by a virgin was roast and an unguent made of its fat wherewith to anoint the magian and ineffable figure of baphomet. consider this. iv of the black m

THE HOLY BIBLE KING JAMES VERSION

on his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons garments with him. 29:22 also thou shalt take of the ram the fat and the rump, and the fat that covereth the inwards, and the [caul] above the liver, and the two kidneys, and the fat that [is] upon them, and the right shoulder; for it [is] a ram of consecration: 29:23 and one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that [is] before the lord: 29:24 and thou shalt put all in the hands of aaron, and in the hands of his sons; and shalt wave them [for] a wave offering before the lord. 29:25 and thou shalt receive them of their hands, and burn [them] upon the altar for a burnt offering, f

re the lord: 29:24 and thou shalt put all in the hands of aaron, and in the hands of his sons; and shalt wave them [for] a wave offering before the lord. 29:25 and thou shalt receive them of their hands, and burn [them] upon the altar for a burnt offering, for a sweet savour before the lord: it [is] an offering made by fire unto the lord. 29:26 and thou shalt take the breast of the ram of aaron s consecration, and wave it [for] a wave offering before the lord: and it shall be thy part. 29:27 and thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration [even] of [that] which [is] for aaron, and of [that] which is for his sons: 29:28 and it shall be aaron s and his sons by a statute for

ed the blood upon the altar round about. 8:20 and he cut the ram into pieces; and moses burnt the head, and the pieces, and the fat. 8:21 and he washed the inwards and the legs in water; and moses burnt the whole ram upon the altar: it [was] a burnt sacrifice for a sweet savour [and] an offering made by fire unto the lord; as the lord commanded moses. 8:22 and he brought the other ram, the ram of consecration: and aaron and his sons laid their hands upon the head of the ram. 8:23 and he slew [it] and moses took of the blood of it, and put [it] upon the tip of aaron s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. 8:24 and he brought aaron s sons, and moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands

l upon aaron s hands, and upon his sons hands, and waved them [for] a wave offering before the lord. 8:28 and moses took them from off their hands, and burnt [them] on the altar upon the burnt offering: they [were] consecrations for a sweet savour: it [is] an offering made by fire unto the lord. 8:29 and moses took the breast, and waved it [for] a wave offering before the lord [for] of the ram of consecration it was moses part; as the lord commanded moses. 8:30 and moses took of the anointing oil, and of the blood which [was] upon the altar, and sprinkled [it] upon aaron [and] upon his garments, and upon his sons, and upon his sons garments with him; and sanctified aaron [and] his garments, and his sons, and his sons garments with him. 8:31 and moses said unto aaron and to his sons, boil t

ome upon his head: until the days be fulfilled, in the which he separateth [himself] unto the lord, he shall be holy [and] shall let the locks of the hair of his head grow. 6:6 all the days that he separateth [himself] unto the lord he shall come at no dead body. 6:7 he shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his god [is] upon his head. 6:8 all the days of his separation he [is] holy unto the lord. 6:9 and if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. 6:10 and on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the doo

TYSON DONALD NEW MILLENNIUM MAGIC

d the brass altar of solomon was square (2 chronicles 4:l. even the christian church was not insensitive to the occult significance of stone and the cubic shape. the earliest christians did not use altars, but in the third century it became the custom to enclose holy relics within the altar, which assumed a box shape with a stone slab for a top. in 517 the council of epaone in burgundy forbad the consecration of any but stone altars. in ancient babylon altars had square tops and were made of sun-dried bricks. in ancient egypt they were of black stone in the shapes of a cube or a truncated cone (magically, a form of the truncated pyramid. the builders of stonehenge traveled many miles to harvest the blue stones, presumably because of their enhanced power to retain spiritual energy, and thes

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

TYSON DONALD THE MAGICAL WORKBOOK

s light for a minute. close your eyes and press your palms upon your face, then slide them downward and over the edge ofyour chin as though pulling off a skin-tight mask. take several deep breaths and open your eyes. relax and gently stretch your body. go about the rest of your day. commentary casting or projecting the circle is an essential part of ritual magic. evocation, invocation, banishing, consecration, and charging are all best done inside a circle of astral fire. the circle is an extension of the perceived self of the person who projects it, and serves the duel function of a barrier against hostile or disruptive spiritual beings and forces, and a focus where the magic worked during the ritual is concentrated and intensified. 124 moving exercises the general rule is to project from

TYSON DONALD THE POWER OF THE WORD

ct the circle of fire mentally to surround the chamber by turning on your own axis clockwise with your right index finger extended as you stand before the altar, your left hand over your heart center. begin projecting the circle in the northern quarter, and be sure to join the end of the circle with its beginning. once these preliminary steps are concluded, you may go on with the actual ritual of consecration. walk clockwise around the altar to stand in the eastern quarter facing west across the bowl. raise your hands to heaven and speak your purpose in your own words. it will be something like: i (your name, erect this magic circle for the purpose of exorcising this pure, clean water and infusing it with holy light. if you have a magical name, you should use it in this declaration of purp

WESTERN MANDALAS OF TRANSFORMATION SR AL

: 4: 5: 6: 7: 8: 9: 10: 11: 12: 13: 14: 15: appendix qabalistic talismans: how do getting started correspondences magical squares and sigils the kamea of binah/saturn the kamea of chesed/jupiter the kamea of geburah/mars the kamea of tiphareth/sun the kamea of netzach/venus the kamea of hod/mercury the kamea of yesod/moon the kamea of daath/pluto talisman of the name using tattwas for healing and consecration bibliography they work? balancing xiii 1 11 23 53 71 81 89 97 107 115 125 135 145 153 189 193 201 and mercurius trismegistus writes, that an image, rightly made of certain proper things, appropriated to any one certain angel will presently be animated by that angel .cornelius agrippa when i sing a song to the sun, it is not because i expect the sun to change its course, but because i

copal, heliotrope, frankincense, sunflower lemon verbena, rose geranium, sandalwood, vanilla lavendar, lime, mace, mastic, spikenard camphor, eucalyptus, galbanum, orris, ylang-ylang dittany, dragon's blood, mandrake, myrhh, wormwood figure 3-b 17. this particular technique is also useful in an alternate method of talisman construction based on the name alone, which is given in chapter thirteen. consecration is an important part of talismanic art, to be performed at the beginning. with the voicing of one's intention. and at the end, when a more ritualistic kind of offering could be made. in the magus, francis barret clearly tells us that any vow, oblation, or sacrifice has the power of consecration, so almost anything could be consecrated if it is considered sacred to the magician. for ex

; root: where one acts, where one is 11: bbva, ve-boa: the coming of 11: hbd, hebed: garment, covering 11: chba, chaba: to conceal 11: gdd, gedad: to cut off. 121 number of divisions of kamea 121: ksyal, cassiel 121: nynvh, nineveh (luke 11: 30) 121: afm, apem: an end, extremity; fool for god; to cease, disappear 121: hglglim: of whirling motions 121: atzl, azal: emanated from 121: mlaim, malaim: consecration 121: ain-km: you do not 121: chzqv, chezka: be strong 671: sum of any line 671: thora, the law 671: throa, the gate 671: rota("for our rota takes her beginning from that day when god spake fiat" fama fraternatis) 671: taro 671: asthir: i will hide 671: gbvrthkm, geburathekem: intelligence 671: vbabnim, vo-baehbanim: spirits 671: artz mtzrim, eretz mizraim: land of egypt 671: ovshh pri

student should have a very good grasp of by this point) and use full consciousness and will. you may need to review sections of the first few chapters to make sure you have included all the necessary correspondences in your finished piece, and to explore whether you want to include elements like astrological timing and prayers. it is fine to compose your own prayers; for those who want to include consecration prayers or rituals that have been utilized in the golden dawn tradition, i highly recommend the books by chic and sandra cicero, listed in the bibliography. the primary elements important in consecration are meditation combined with color breathing, and fumigation with correct incense mixtures. i have grown my own herbal and other incense ingredients for many years, and i also pay att

WICCA EIGHT SABBATS OF WITCHCRAFT

the spear (symbol of the sun-god in his glory) and the summer cauldron (symbol of the goddess in her bounty. the precise meaning of these two symbols, which i believe i have recently discovered, will be explored in the essay on the death of llew. but it is interesting to note here that modern witches often use these same symbols in the midsummer rituals. and one occasionally hears the alternative consecration formula 'as the spear is to the male, so the cauldron is to the female' with these mythic associations, it is no wonder that midsummer is such a joyous and magical occasion! l a m m a s: the first harvest= by mike nichols* once upon a lammas night when corn rigs are bonny, beneath the moon's unclouded light, i held awhile to annie* although in the heat of a mid-western summer it might

WICCA WITCHCRAFT TODAY

son for asking is that on all athama and many other witch tools i have seen- and i have seen many besides those in my own private collection- there are a number of signs carved. these are always the same and in the same order and have the same meanings. it is necessary to have these signs put on before they are consecrated (in the burning times they would write them in ink and wash them off after consecration) the third sign is ss: that is, two s's as used on the collar of the garter. witches have their own interpretation of this sign (and it is not the virgin or the holy ghost. black is said to be a feature in the order of the garter. the black book, containing the original constitutions of the order, is said to have been taken away for secret reasons before the time of henry v, as mentio

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

f all its chiefs. the temple no. 1 of licht, liebe, libra is a group of continental mystics who have not been in the habit of performing ceremonies in open lodge, but have conferred the grades chiefly in privacy and in the presence of two or three members, so there is no accurate record of name and rank of all these members. soon after the formation of temple no. 3, permission was granted for the consecration of osiris temple no. 4 at weston-super-mare under rule of v.h. frater "crux dat salubrem" and the west of england has been assigned to him as a province. almost at the same time, the horus temple no. 5 under the rule of v.h. fratre "vote vita mea" was also consecrated at bredford in yorkshire. these three temples have members also in the united states, hindustan, palestine, denmark, e

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ariot of ezekiel described in the mosheh merkavah or vision of ezekiel. the chagigah of the talmud says it were better never to have been born than to pry into the 4 sides thereof, what is above and below, before and behind it. the ancient legend of the four crowned martyrs, who were masons, who refused to disclaim their christian faith and refused to build an idol, has led in our own time to the consecration of the quatuor coronati lodge of freemasons, which has a corresponding membership numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott of 3000 brethren. the present author is a past master of this lodge of literary freemasons. the four masters of ireland of the first half of the 17th century compiled a history of ireland from b.c 2242 to a.d. 1616. 58. magic squa

s of musical instruments and taught him the chants for all the idols. 1000 is the cube of ten, a symbol of perfection--potiphar s wife tempted joseph with 1000 talents of silver, when her personal charms failed to move him. the thickness of the earth s crust is 1000 ells, below this is an abyss of 15,000 ells. succah, 53.2--if you have a secret, tell it only to one in 1000. 1004. 1004 b.c. is the consecration of solomon s temple. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1081. this is the number of tiphareth, the central sephirah, the sun, beauty, microprosopus, sun-god. 1263. this the number of the word gnosis. 1271. he gnosis, the gnosis and stauros, the cross of jesus. 1322. first year of egyptian cycle of sothis, b.c; rameses ii came to the throne in th

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

agical formula of divination w i t h t h e c r y s t a l according to the z2 a. prepare the holy table and shewstone. b. the adept should undertake preparatory meditation. c. the adept must try and aim for a definite hierarchy, which is to be blended with a good astrological time. d. the question or reason for making this contact should be written down if the contact be divinity. e. purification, consecration, circumambulation with lotus wand. f. invoking rituals of higher forces to aid work, using lotus wand. g. invocation of divine white brilliance (lvx signs. h. formation of the astral link through the seals and table. i. vocal announcement of intent. j. invocation of necessary forces of the work. k. one then seeks the vision one requires to appear. l. the use of rational mind must be e

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ly evolving. the course was intended to cover the old outer order study curriculum with tarot, talismanic work and geomancy that was previously inner order material, but now being taught in the outer. one of the major differences between the whare ra 5=6 course and that of the thoth hermes, was that in the latter the four subgrades of the 5=6 were reintroduced. the tarot and talismanic study (not consecration) were brought down to the outer order levels, as were the color scales. regardie described the 5=6 papers of the golden dawn as "a wealth of material with virtually no starting or finishing point which the z.a.m. is swamped with, and it's sink or swim" at thoth hermes we came to the same conclusion. enochiana is a prime example of this, and when one skryed the varying squares there wa

body, and promoted the chief of the horus temple (who was a long time friend and student of regardie) to the rank of 6=5. thoth hermes temple study course for adeptus minor 5=6 1. zelator adeptus minor 2. theoricus adeptus minor 3. practicus adeptus minor 4. philosophus adeptus minor rosea rubea et aureae crucis study curriculum section 1 zelator adeftus minor (lam) 1. making enochian tablets 2. consecration of elemental weapons, sword, lotus want, rose cross 3. introduction to the enochian system 4. concourse of forces part 1 5. lecture on name extraction from the tablets 6. hierarchy of the tablets 7. astrology and the tablets 8. notanda 9. introduction to skrying 10. systematic method of studying the squares (tablets) 11. official lecture for slaying enochian squares 12. aura control a

vau he, but its essential significance is not creative but redemptive. the sun in virgo accomplishing the transmutation of scorpio. the virgin mother treading on the head of the serpent that the father may be born anew in the son. it is the key to the whole rosicrucian philosophy, the redemtion of matter, transforming the human into the divine. the blending of the dew and fire in purification and consecration. the exaltation of the cross of light. so, from the four we pass to three the triangle of spirit rising from the cube of matter. isis the eternal virgin (under whatever name we hail her. eternal mother, sophia, mary; osiris, father, and son jesus. and between them the serpent which must be transformed into the eagle. the destroyer who must become the transmuter. remember also that the

s has the lustral water and aspergillus of his office and the dadouchos the thurible, from which incense rises. if the temple has not been opened previously in any grade of the outer order, the ceremonial clothing of officers takes place in the manner prescribed by the ritual of the neophyte grade, and the clearing follows as usual. it is done by the celebrant-in-chief, as representing the higher consecration of the second order. it should be noted that as technically and sometimes actually the officers of the outer order are not all of the 5=6 grade, so therefore in this ceremony, which cannot be witnessed by any one below the portal of the rosy cross, they are not all of necessity those appointed at the last equinox and holding positions therefrom. the prayer at the east having been reci

refore in this ceremony, which cannot be witnessed by any one below the portal of the rosy cross, they are not all of necessity those appointed at the last equinox and holding positions therefrom. the prayer at the east having been recited, if necessary, the celebrant turns to the west, but remains in his place. the stolistes comes up, following the course of the sun, and hands him his vessel for consecration, according to the prescribed form of the neophyte grade unless so consecrated already. thereafter the celebrant turns to the east, having the stolistes on the left side of him. he takes the aspergillus and sprinkles water in the east. celebrant pure waters and holy waters; wells of the waters of life: in the name of the living waters. he passes to the south, carrying the aspergillus a

, they have made their dwelling in jerusalem; they have passed from the holy of holies, through the divided veil, into the hidden temple of the heavenly school. he returns to his place with the sun. celebrant honourable frater hegernon, what is your symbolical situation in the precincts of the portal? hegernon in the south of the temple, signifying the sephira netzach, the element of fire and the consecration of the will of man. i am in correspondence with the letter yod. celebrant honourable frater hiereus, why are you placed in the north? hiereus my seat is in the glory of hod, which is a reflection from the light of our desire in tiphereth. i signify the element of water and the consecration of the emotions of man. i am in correspondence with the letter he. celebrant truly honoured hier

the order of the/ your station heretofore has been ever on the throne of the east: why are you located at the western end of the temple? hierophant i await in the sphere of foundation, in that holy sphere yesod, the opening of the gate of samech that he whom i have brought so far in our mysteries may traverse the vertical path, even to the portal of tiphereth. i signify the element of air and the consecration of the mind of man. i am in correspondence with the letter vau. celebrant honourable frater kerux, what is your station in the temple? kerux truly honoured manter of the portal, my place is in the nethermost west; i stand in the sphere of malkuth; i signify the element of earth and the consecration of the body of man. the stolistes and dadouchos are beside me, bearing their mystical e

gn that the wings of the morning are uplifted in the orient of life. you will observe that in this lamen the four living creatures of ezekiel are grouped together in consonance with the inward meaning of your progress through the grades of the. leo at the summit signifies the grade of philosophus and the purification of your natural will. the bull at the lowermost point represents malkuth and the consecration of your earthly body. the man corresponds to yesod, the grade of theoricus and the purification of your material mind. the eagle has reference to hod, to the 3=8 of practicus, and to the human emotions and desires which are hallowed therein. the white ribbon from which the lamen depends signified the consecration of your entire personality. you enter, therefore, also in virtue of puri

he who is sealed therewith shall be opened to divine things in the universe, even as the lamb slain from the foundation of the world opened the book of life. love and understanding are the motive, the secret and the harmony of that world. we have spoken to you of many hallowings, and i invite you more especially at this stage to remember the turning of the will, which is the deeper meaning of its consecration in the grade of philosophus. this is the sense in which the sons and daughters of the doctrine, who have become familiar by experience with the mysteries of the way, the truth and the life, are declared to be little children that is to say, at the beginning of their initiation. they have graduated in conformity, in the union of the human with the divine will, which is the earnest of t

ABRAMELIN1

pray before the altar as we have directed. now when the time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making. a perfume, you shall sign the cross with holy oil on the forehead, and anoint your eyes, using prayer in all these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed and holy trinity, i do desire ye, strong and mighty angels (here name the spirit or spirits you would have appear, that if it be the divine will of him who is called tetragrammaton, etc, the holy god, the father

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

f the general and particular method of preparation of the furniture of the temple and the instruments of art. ix of silence and secrecy: and of the barbarous names of evocation. x of the gestures. xi of our lady babalon and of the beast whereon she rideth: also concerning transformations. xii of the bloody sacrifice and matters cognate. xiii of the banishings, and of the purifications. xiv of the consecrations: with an account of the nature and nurture of the magical link. xvi (1) of the oath. xv of the invocation. xvi (2) of the charge to the spirit: with some account of the constrains and curses occasionally necessary. xvii of the license to depart. xviii of clairvoyance: and of the body of light, its powers and its development. also concerning divinations. xix of dramatic rituals. xx of

ke. the whole idea of exchange is foreign to magick. the dignity of the magician forbids compacts "the earth is the lord's and the fulness thereof. iii the operations of magick art are difficult to classify, as they merge into each other, owing to the essential unity of their method and result. we may mention: 1. operations such as evocation, in which a live spirit is brought from dead matter. 2. consecrations of talismans in which a live spirit is bound into "dead" matter and vivifies the same. 3. works of divination, in which a live spirit is made to control operations of the hand or brain of the magician. such works are accordingly most dangerous, to be used only by advanced magicians, and then with great care. 4. works of fascination, such as operations of invisibility, and transformat

ALEISTER CROWLEY EQUINOX EQ I 3 2

the sign of defence and protection. the closing of the mouths of the crocodiles. the fear upon the dwellers of water. the radiant youth of the lord. the rising from the lotus of the floods. the habitation of the palace of safety. the understanding of the peace of god.73 all this is the knowledge of hoor-po-krat-ist unto whom be the glory for ever and ever, world without end [the usual banishings, consecrations &c, are performed in temple of 0= 0. the forces of spirit are first invoked by the supreme ritual of the pentagram and the enochian keys. add hexagram ritual of binah and her invocation] come unto me, thoth, lord of the astral light! i adjure thee, o light invisible, intangible, wherein all thoughts and deeds are written; i adjure thee by thoth, thy lord and god; by the symbols and t

ALEISTER CROWLEY EQUINOX EQ I 3

ady mentioned, became acquainted with a certain frater, i.a. by name, a magician of remarkable powers. at once a great friendship sprang up between these two, and for over a year and a half they worked secretly in london at various magical and scientific experiments. during this period p. learnt what may be termed the alphabet of ceremonial magic_ namely, the workings of practical evocations, the consecrations and uses of talismans, invisibility, transformations, spiritual development, divination, and alchemical processes, the details of which are dealt with in a manuscript entitled "z.2" of the order of the golden dawn, which is divided into five books, each under one of the letters of the name hb:heh hb:vau hb:shin hb:heh hb:yod. these five books show how the 0= 0 ritual may be used as a

DION FORTUNE PSYCHIC SELF DEFENSE

rth until i left the flat shortly after. the experience was a singularly unpleasant one, and was a sharp lesson to me not to meddle with the sacred objects of another system unless i knew exactly what i was about. i learnt subsequently that some of these statues are consecrated with the blood of a human sacrifice. i do not mean to imply by this that all buddhist statues have been so treated; such consecrations are, i should imagine, comparatively rare; but i think no one who has a knowledge of the facts will deny that they occur, even as one might occasionally come across a crucifix which had been used upside down at a black mass. it is not every case of psychic disturbance, however, which originates externally. it is a well-known cosmic law that everything moves in circles, and whatever f

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ot command the salamanders; as long as we are subject to dizziness we must leave the sylphs in peace, and not irritate the gnomes; for inferior spirits only obey a power that is proved to them by showing itself their master even in their own element. when we have acquired by boldness and practice this incontestable power, we may impose upon the elements the mandate (verbe) of our will, by special consecrations of air, fire, water, and earth. this is the indispensable beginning of all magic operations. we exercise the air by blowing from the direction of the four cardinal points while saying: spiritus dei ferebatur super aquas, et inspiravit in facian hominis spiraculum vitae. sit michael dux meus, et sabtabiel servus meus, in luce etper lucem. fiat verbum halitus meus; et imperabo spiritib

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nslated that mass into german. at that time he described himself as the head of the gnostic neo-christians. he also spoke of himself as the swiss legate of the eglise gnostique universelle, the faction of doinel s original church to which papus was aligned. that church was headed by jean baptiste bricaud (1881.1934, reportedly consecrated by papus in 1911. he would later accept several additional consecrations. bricaud also advocated the use of crowley s mass in freemason circles, but his efforts were turned back. toward the end of crowley s life and during the years of the leadership of the ordo templi orientis by crowley s successor, karl johannes germer, the order dwindled almost to the point of nonexistence. the issue of the gnostic catholic church and the performance of the gnostic ma

e home temple movement is similar to the house church movement that has existed for several decades among protestants. cofounders of the movement are louis s. keizer and his wife willa esterson keizer, both bishops of the independent church of antioch. louis keizer left the episcopal church in 1975 and was consecrated by archbishop adrian spruit of the church of antioch. he subsequently exchanged consecrations with bishop george boyer of the sanctuary of the gnosis in london. together, they founded the international federation of gnostic bishops. willa esterton keizer is a homeopathist and hypnotherapist. she studied with indonesian martial arts master bapak subur rahadja and became an instructor and lineage holder in his white crane association. she was consecrated as a bishop by her husb

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

and inhaled the steam from a hot spring. offerings and ceremonies were necessary, including baths, fasting, and solitude. the oracle at colophon of the oracle of apollo at colophon, iamblichus (ca. 330 c.e) left an account relating that it prophesied by drinking water: it is known that a subterranean spring exists there, from which the prophet drinks; after he has done so, and has performed many consecrations and sacred customs on certain nights, he predicts the future; but he is invisible to all who are present. that this water can induce prophecy is clear, but how it happens, no one knows, says the proverb. it is believed, god is in all things, and is reflected in this spring, thereby giving it prophetic power. supposedly the inspiration of the water prepares and purifies the light of t

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

sts were chatting sceptically about the power of the "blastingrod..allan promptly produced his and blasted one of them.ittook fourteen hours to restore the incredulous individual to the use of his mind and his muscles" normally such drama was reserved for the adeptsofthe golden dawn working alone or in a group of fellow members.thesecondorderdiaries record their activities, which were principally consecrations, divination and invocation.trueto the64 thegoldendawnpseudo- egyptian traditions of the order the last were frequently taken from graeco-egyptian magical papyri which had been translated in the1850s.thefollowing magical invocation was transcribed by ayton, who presumably overcame his normal state of panic terror in order to carryitout. i have omitted the ritual directions so that the

GOLDEN DAWN RITUALS Z3

no way enter the kingdom of heaven. the kerux instantly bars the candidate s passage to mark that though he has been admitted, the natural man of unpurified desires cannot be a dweller in the hall of the truth. the goddesses of the scales immediately purifies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of sensation. this is the first of four consecrations because when the pillars of the tree are projected onto the sphere of sensation there are four pillars, of which the middle pillar is the axis. at this point of the ceremony, the astral appearance of the candidate is that of a form wrapped in darkness as if extinguished thereby, and having unto his right and unto his left the faint semblance of the two great pillars of fire and of cl

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

gures of animals inscribed with runes. sacred hills and fountains were re-christened after saints. xxxvl peeface. to wliom their sanctity was transferred; sacred woods were handed over to the newly-founded convent or the king, and even under private ownership did not altogether lose their longaccustomed homage. law-usages, particularly the ordeals and oath-takings, but also the beating of bounds, consecrations, image-processions, spells and formulas, while retaining their heathen character, were simply clothed in christian forms. in some customs there was little to change: the heathen practice of sprinkling a newborn babe with water (vatni ansa p. 592, dicare p. 108, line 5) closely resembled christian baptism, the sign of the hammer that of the cross, and the ei-ection of tree-crosses the

GRIMOIRE OF TURIEL

at they may give me true answers to all my demands. the secret grimoire o great and eternal virtue of the highest, which thou disposest their being come to judgment, viachem, stimilomaton, esphares, tetragrammaton, oboram, cryon, elijtion, onela, brassim, aoym, messias, soter, emanuel, sabaoth, adonay, i worship thee. i implore thee with all the strength of my mmd that by thee my present prayers, consecrations, and conjurations may be ha!!owed. in the name of the most merciful god of heaven and of earth, of the seas and of the infernais, by thine omnipotent help may i perform this work. helie, helion, esseju, deus eternis, eloy, clemens deus, sanctus sabaoth, deus exercillum, adonay, deus mirabilis, jao, verax, ampheneton, saday, dominator, on, fortissimus deus, invest with thy blessed hel

HEPTAMERON

. guabarel. the head of the signe of autumne. tarquaret. the name of the earth in autumne. rabianara. the sun. the moon. abraym. agusita. the sun. the moon. athemay. armatus. heptameron 4 the names of the sun and moon in autumne. the angels of winter. amabael. ctarari. the head of the signe of winter. altarib. the name of the earth in winter. geremiah. the names of the sun and moon in winter. the consecrations and benedictions: and first of the benediction of the circle. when the circle is ritely perfected, sprinkle the same with holy or purging water, and say, thou shalt purge me with hysop (o lord) and i shall be clean: thou shalt wash me, and i shall be whiter then snow. the benediction of perfumes. the god of abraham, god of isaac, god of jacob, bless here the creatures of these kindes

MASTERING WITCHCRAFT

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

d lavender 7 parts dried basil 4 1/2 parts dried vervain or lemon verbena 2 parts dried hyssop 1 part dried valerian 1 part dried sage 1/2 part dried fennel 1/2 part to these herbs, add half again as much cooking or table salt. when you wish to bathe, after tying up a handful of your mixture in a small muslin or cheesecloth bag, cast it into the water chanting such words as you use for your water consecrations, or the following: so therefore he who would govern the works of the fire must first asperge with water of the loud, resounding sea. failing this combination of herbs, you may use either hyssop and salt or sweet balm and salt to almost equal effect. finally, here is a list of other magical protective herbs to be used either singly or in combination in your rituals and sachets: holda

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

with hyssop and be cleansed- may you be washed and made whiter than snow. thanks be to god, my brother, for the living water which purifies the whole creation st01 by the pass-word. i claim my cup. hiero let the dadouchos come to the east. by the power to me committed, i ordain you dadouchos of this tem <263> ple for the ensuing six months, to watch over the fires of the temple and to perform the consecrations by fire. remember the sweet odour of the greater sanctuary, and the savour of the beauty of the house. thanks be to god, my brother, for the true incense which hallows our life. dad by the pass-word. i claim my censer. celebration of the equinox 257 hiero let the sentinel come to the east. by the power to me committed, i ordain you sentinel of this temple for the ensuing six months

no wise enter the kingdom of heaven" the kerux instantly bars the candidate's passage to mark that though he has been admitted, the natural man of unpurified desires cannot be a dweller in the hall of truth. the goddesses of the scales immediately purify and consecrate him, which operation calls into action the forces of the <134> pillars in his own sphere of sensation. this is the first of four consecrations because when the pillars of the tree are projected onto the sphere of sensation there are four pillars, of which the middle pillar is the axis (note: this idea is elaborated more clearly and at greater length in the astronomical view of the tarot, in book eight, volume 4.-i. r) at this point of the ceremony, the astral appearance of the candidate is that of a form wrapped in darkness

lt every force moved by my own higher intuition, directed by the spiritual will. all thoughts of earth were lost altogether, and only the great forces were perceived, which might produce a material result, but that result was not perceptible. unless this result is attained at this stage, i have found it useless to go further. i next endeavoured to mark the limits of the sphere of sensation by the consecrations of fire and water. now a complete establishment of calm and passive equilibrium in the sphere was required, and the formulation of a vortex to draw in the highest spiritual influences. i therefore, directed as in the 6= m, the circumambulation of these mighty forces, as it were, a great wheel which set revolving, whose centre was the point of silence, the throne of harpacrat. the who

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

ines; one who is afraid of fire will never command salamanders; so long as we are liable to giddiness we must leave the sylphs in peace and forbear from irritating gnomes; for inferior spirits will only obey a power which has overcome them in their own element. when this incontestable faculty has been acquired by exercise and daring, the word of our will must be imposed on the elements by special consecrations of air, fire, water and earth. the conjuration of the four 29 this is the indispensable preliminary of all magical operations. the air is exorcised by breathing towards the four cardinal points and saying: the spirit of god moved upon the waters and breathed into the face of man the breath of life. be michael my leader, and sabtabiel my servant, in and by the light. may my breath bec

ntal magic therapeutics are apart from all vulgar medication. it makes use for the most part of words and insufflations, and communicates by will a diverse virtue to the simplest substances. water, oil, wine camphor, salt. the water of homoeopathists is truly a magnetized and enchanted water, which works by means of faith. the dynamic substances added in, so to speak, infinitesimal quantities are consecrations and signs of the physician's will. what is vulgarly called charlatanism is a great means of real success in medicine, assuming that it is sufficiently skilful to inspire great confidence and to form a circle of faith. in medicine, above all, it is faith which saves. there is scarcely a village which does not possess its male or female compounder of occult medicine, and these people a

THE HOLY BIBLE KING JAMES VERSION

lord made by fire, in the day [when] he presented them to minister unto the lord in the priest s office; 7:36 which the lord commanded to be given them of the children of israel, in the day that he anointed them [by] a statute for ever throughout their generations. 7:37 this [is] the law of the burnt offering, of the meat offering, and of the sin offering, and of the trespass offering, and of the consecrations, and of the sacrifice of the peace offerings; 7:38 which the lord commanded moses in mount sinai, in the day that he commanded the children of israel to offer their oblations unto the lord, in the wilderness of sinai. 8:1 and the lord spake unto moses, saying, 8:2 take aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two ra

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

he second order. it extends from the grade of theoricus, wherein you now stand, to the holy sephira tiphereth. return in your thoughts therein, because of the path which you must traverse. it is the path of a river of light; the temple is therefore in light; and your eyes are open. in front of you are the four tablets containing the divine names which have been bound about your personality by the consecrations of the outer order. in the midst of them there now lies the tablet of union. it represents that which binds all the parts of the personality together by a great act of dedication. i now bid you kneel down (the philosophus is assisted by the hegemon; place both your hands on the tablet of union (the philosophus is assisted by the hegemon; bow your head reverently, as a token of humili

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

nd the image-breaking calvinists long after them, thought only of the idolatry that was practised by such means (see suppl. as those pioneers' purggod is near us everywhere, and consecrates for us every country, from which the fixing of our gaze beyond the alps would alienate us. probably some sects and parties, non-conformity here and there among the heathen themselves, nay, in individual minds a precocious elevation of sentiment and morals, came half-way to meet the introduction of christianity, as afterwards its purification (see suppl. it is remarkable that old norse

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ht and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these* stand either just within or beyond the first circle perimeter* walk deosil round the circle, sprinkling the circle line, physical or envisaged, with your salt water. in formal rituals, the high priestess consecrates the salt and the high priest the water and they mingle them. the high priestess then creates the first circle and the high priest the second. casting a triple circle three is a sacred number in magick and for special ceremonies you can create a triple circle of both power and protection. the number three represents the three aspects of the god figure in many religions: the holy trinity

ALEISTER CROWLEY EQUINOX EQ I 1 2

e spent half an hour wandering in the mus e du luxembourg. i now sit down to meditate on this new ritual. the following, so it appears, should be the outlines damn it, i've a good mind to write it straight off no! i'll be patient and tease the spirit a little. i will be coquettish as a spanish catamite. 1. death summons life and clears away all other forces. 2. the invocation of the word. death consecrates life, who in her whirling dance invokes that word. 3. they salute the word. the signs and m--m1 must be a chorus, if anything. 4. the miraculous appearance of iacchus, uninvoked. 40 10.50 1. the 3 questions. 2. the 4 ordeals. warning and comfort as an appeal to the officers. 3. the threshold. 1 weh note:"m--m" refers to the secret neophyte word of the a. a. the chorus of purification

ALEISTER CROWLEY EQUINOX EQ I 2 2

l then continues "hedemon "child of earth! arise, and enter into the path of darkness" the "hierophant" then gives his permission, ordering the stolistes and dadouchos to assist the kerux in the reception; but the kerux bars the way saying "child of earth! unpurified and unconsecrated! thou canst not enter our sacred hall" whereupon the stolistes purifies the candidate by water, and the dadouchos consecrates him by fire. then the "hierophant" speaks: he does so not as to an assembly of mortals, but as a god before the assembly of the gods "and let his voice be so directed that it shall roll through the universe to the confines of space, and let the candidate represent unto him a world which he is beginning to 17 z. 1. 18 the following explanatory remarks on the admission and ceremony of th

ALEXANDRIAN BOOK OF SHADOWS OCCULT

iate silently redraws circle and returns sword with a s) h: second the athame (s (initiate silently redraws circle and returns sword with a s (initiate again recasts circle in silence (s &nbps; h: third, the white-hilted knife (s (initiate inscribes pentagram in new white candle. s) h: fourth, the wand (s (initiate circumambulates presenting wand to each quarter. s) h: fifth, the cup (s (initiate consecrates wine; may be assisted by h. s) h: sixth, the pentacle (s (initiate consecrates cakes; may be assisted by h. s) h: seventh, the cords (s (initiate, with help from partner, binds h. as s/he was bound to take this degree. s) h: eighth, the scourge. for learn, in witchcraft you must ever give as you receive, but ever triple. so where i gave thee three, return nine; where i gave thee seven

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

m and therein learns. purely astral may be the aim of the devotee love of wife or child, or family, pride of race, love of popularity, or lust of some kind to them he devotes the whole of his energy, using the physical body to fulfil the desire of the astral. higher still may be the form of his devotion, love of art, or science or philosophy, the life religious, scientific, or artistic to them he consecrates his energies, physical, astral and mental, and always the form is that of devotion. always the vibration measures up to the goal, finds that goal, passes it and disintegrates. pain enters into all shattering of the form, and changing of the key. many lives, for millennia of years, are spent under the lower vibrations. as evolution progresses, more rapid is the development, and the key

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

y of devotion to the ideal, and the incoming ray of magical order or organisation are largely responsible for the type of man's consciousness today. man is essentially devoted (to the point of fanaticism) to whatever may be the goal of his life's attention. this goal may be to achieve discipleship, or to raise a family, or to get money, or