CRAFT @HollywoodInsiders.net

Michael Wynn's Occult Reference Library

CRAFT

Return to Occult Library Index

0 0

times meaning that the person is ignoring his material world. a special note on this card is that a lot of how you interpret this card is going to depend on where it is in the reading and more importantly on the nature of the question. if it is a purely spiritual question it tends to have a very airy nature and therefore can be quite spiritual. magician wisdom, skill, adaptation. it can also mean craft and cunning, a very mercurial card. this card can also refer to occult wisdom. magician -reversed a misuse of power, egotism, conceit, lack of skills yet not believing so, imbalance of the elements. high priestess this is a card of fluctuation. it could mean change, increase, decrease, alterations, altercations. this card is very lunar in nature and therefore a lot of the nature of this card

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

s or venus: but to the externals of the old festivity the l")eople's apjdctite kept returning from time to time. how should that' pauper rusticus' in the wood at inden have lighted on the thought of building a ship, had there not been floating in his mind recollections of former processions, perhaps of some in neighbouring districts? it is worthy of note, that the weavers, a numerous and arrogant craft in the netherlands, but hateful to the common herd, were compelled to draw the ship by ropes tied to their shoulders, and to guard it; in return, they could keep the rest of the people from coming too near it, and fine or take pledges from those who did so^ piodulf does not say what became at last of the' terrea navis' after it had made that circuit; it is enough for him to relate, how, on a

er the fields of men, while she worked underground with her plough. at last the people fell out with her, and she determined to quit the country; on perchtha's eve the ferryman at altar village received notice to be ready late in the night, and when he came to the saale bank, his eyes beheld a tall stately dame surrounded by vy^eeping children, and demanding to be ferried over. she stept into the craft, the little ones dragged a plough and a number of other tools in, loudly lamenting that they had to leave that lovely region. arrived at the other side, perchtha bade the boatman cross once more and fetch the heimchen that had been left behind, which under compulsion he did. she in the meantime had been mending the plovgh, she pointed to the chii^s, and said to the ferryman' there, take that

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

tapped into. many shamans or witches demand some sort of payment for services, and this is not from avarice, but because all too often if something is not paid for, it is not valued. so be sure that you pay the shaman- especially the cosmic one. this is grass roots magick, but it works. magick for your needs 'enough for my needs and a little more' is another of the maxims of this incredibly moral craft, as i mentioned earlier. you would be amazed the number of times i am asked 'okay, if you are a witch, how come you can't predict the lottery numbers' the answer is that it all comes down to need: and do i need a million pounds? true, like any mother of five children i lurch from one financial crisis to the next and when things get really dire, perhaps i could magically bring forward an anti

rawing in my family and close friends to celebrate with me on the festival days. most solitary witches initiate themselves, though some traditions, such as the saxon seat wicca founded by raymond buckland in the usa, do admit solitary witches. indeed, solitary practitioners are said by some to have been witches in seven previous lifetimes and to possess within them all they need to know about the craft. truth or myth, no one should underestimate the number of private practitioners who do work alone, some coming together occasionally in small, informal groups. solitary witches can use ceremonial magick very successfully, but many do follow the less formal folk magick, linked to the land and the seasons, that was practised by our ancestors in their homes. for this reason, some call themselve

umes leadership and if this does not prove beneficial, it needs to be tackled with humour and sensitivity if you are not to have a quasi-deity in your midst. you may wish to choose a particularly wise member to look after newcomers, explain basic rituals and suggest reading material and meditations and visualisations that can be done at home. other members may undertake to research aspects of the craft that interest them, or collect information about deities and then run informal teachings sessions perhaps on a special evening. one person may undertake to update the book of shadows regularly. joining a coven before joining a coven, consider what you are looking for. some covens emphasise set ritual and ceremony and a learning path that can take years rather than months, along which you pro

th these values will help her immeasurably in her life 'she is a perfect child of the gods: unspoiled and innocent of the limitations humankind have created for themselves. i believe that my greatest gift to her would be to teach her to stand with one foot in each world, the magical and the mundane, so that she will live her life fully and in true happiness, and perhaps inspire others towards the craft' 2- creating spells and rituals i have said that magick comes from within the individual, as a spontaneous expression of a higher force. this is not to suggest that it is entirely haphazard, however. in this chapter we shall look briefly at some general aspects of its theory and practice. at the end, i have included a simple ritual to illustrate some of these points. folk magick and ritual m

range is eight to 13 cycles per second) and are less common in our modern stressful lives. but they are naturally generated, for example, when you daydream, or sit by a fountain and let the rushing water fill your mind, or gaze into a candle flame, or have a lavender- or rosescented bath. compare these with the traditional routine preparations of fasting and ritual bathing of practitioners of the craft and you begin to see why these are important. invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of preparing your magical tools and, in more formal magick, casting a circle- these are all ways of marking the limits of the everyday world and the entry into this magical space in which all the normal laws are suspended. there are many wa

uch as chiropractic, aromatherapy and reiki. witches may also be members of healing associations, and conventional medicine is increasingly recognising the value of alternative and much older methods. but many witches without any formal training in either conventional medical treatment or spiritual healing follow the tradition of the wise men and women, the wicca. these practitioners passed their craft down over centuries, from one generation to the next, but we also all have an innate ability to heal, which tells us how to soothe a loved one's headache or a child's distress. if you do wish to learn more of the craft see pages 299 and 305-7 where i have listed books on herbalism and aromatherapy and healing organisations. unlike some modern physicians or surgeons, who sometimes regard the

ance in modern formal witchcraft. you can obtain an athame from a specialist magical shop, but as i said before, any knife- even a letteropener- will do, although it should preferably have a silver-coloured blade. athames are traditionally double-edged and black-handled, but a single-edged blade is better if you are new to magick, to avoid unintentional cuts. there is a vast array of scouting and craft knives available, with black wooden handles on which you can engrave magical symbols such as your zodiacal and planetary glyphs with a pyrographic set obtained from an art shop. you can also paint moons, stars, spirals, suns, or crosses with silver paint. i use a curved-bladed knife with a silver engraved scabbard, which i bought from a souvenir shop in spain. the athame is set in the east o

ALEISTER CROWLEY ACROSS THE GULF

s themselves, and he died thereof. then by her subtlety she caused a certain youth to be made high priest who was slovenly and stupid, thinking in herself "surely the god will reject him" but at his word the image of the god glowed as was its wont. and at that she knew- and we all knew- that the glory was departed; for that the priests had supplanted the right ceremony by some trick of deceit and craft. thereat was she mightily cast down, for though wicked and ambitious, she had yet much power and knowledge. but instead of using that power and that knowledge she sought to oppose craft with craft. and suspecting (aright) whose cunning had done this thing she bribed him to reverse the machinery, so that the high priest might be shamed. but shamed he was not; for he lied, saying that the god

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

s has made this book possible. first, our thanks go to that nameless monk who presented us with the originals, who has since disappeared. second, to that ever-changing staff of translators who performed a most distasteful and oft'times unsatisfying task: to ms. i. celms, ms. n. papaspyrou, mr. peter levenda, mr. x. and mr. y. third, to ms. j. mcnally, whose thorough knowledge and understanding of craft folklore aided the editor in assuming a proper perspective towards this work. fourth, to mr. j. birnbaum who aided in some of the preliminary practical research concerning the powers of the book, and its dangers. fifth, to mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. six

r perspective towards this work. fourth, to mr. j. birnbaum who aided in some of the preliminary practical research concerning the powers of the book, and its dangers. fifth, to mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose constant encouragement and eternal kvetching was material to the completion of this work. and, finally, to the demon perdurabo, without whose help the presentation of this book

goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which is raised in magickal rituals, and the elder goddess, defeater of death, who brings the promise of resurrection and rejuvenation to her followers those who must reside for a time after death and between incarnations in what is called the "summerland. sumer-land? another hallmark of the craft of the wise is evident within the necronomicon, as well as in general sumerian literature, and that is the arrangement of the cross-quarter days, which make up half of the craft's official pagan holidays. these occur on the eves of february 2nd, may 1st, august 1st, and november 1st, and are called candlemas, beltane, lammas and samhain (or hallows, respectively. the name lammas has a curiou

he name of the half-lion, half-man guardian of leo (the sign governing most of august, when the feast of lammas takes place, and ustur being that of aquarius (february, sed that of taurus (may) and nattig that of scorpio (november. i do not believe that this is a fantastic assumption, the sumerian origin of the feast of lammas. indeed, it seems just as valid as the ideas of idries shah concerning craft etymology as presented in his book, the sufis. it is also not far-fetched to assume that these four beasts were known to the entire region of the middle east, as they appear on the sphinx in egypt, and have become the symbols of the four evangelists of the christian new testament- an ironic and splendid result of the ignorance of the greek religious historians concerning the ancient mysterie

e that these four beasts were known to the entire region of the middle east, as they appear on the sphinx in egypt, and have become the symbols of the four evangelists of the christian new testament- an ironic and splendid result of the ignorance of the greek religious historians concerning the ancient mysteries! probable the most inconsistent concept the sumerians possesses with reference to the craft is the naming of the goddess as a deity, not of the moon (as the craft would have it, but of the planet venus. the moon was governed by a male divinity, nanna (like inanna but minus the initial 'i, and was considered the father of the gods by the earliest sumerian religion. it should be noted, however, that all of the planetary deities, termed "the zoned ones" or zonei in greek, and indeed a

s has made this book possible. first, our thanks go to that nameless monk who presented us with the originals, who has since disappeared. second, to that ever-changing staff of translators who performed a most distasteful and oft'times unsatisfying task: to ms. i. celms, ms. n. papaspyrou, mr. peter levenda, mr. x. and mr. y. third, to ms. j. mcnally, whose thorough knowledge and understanding of craft folklore aided the editor in assuming a proper perspective towards this work. fourth, to mr. j. birnbaum who aided in some of the preliminary practical research concerning the powers of the book, and its dangers. fifth, to mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. six

r perspective towards this work. fourth, to mr. j. birnbaum who aided in some of the preliminary practical research concerning the powers of the book, and its dangers. fifth, to mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose constant encouragement and eternal kvetching was material to the completion of this work. and, finally, to the demon perdurabo, without whose help the presentation of this book

ALEISTER CROWLEY BOOK OF LIES

d eleven. yet with all this went the work awry; for the word of the law is theta-epsilon-lambda-eta-mu-alpha. book of lies get any book for free on: www.abika.com 114 [118] commentary( nu-delta) the title of this chapter refers to the duty of the tyler in a blue lodge of freemasons. the numbers in paragraphs 1 to 3 are significant; each master-mason is attended by 5 fellow-crafts, and each fellow-craft by 3 apprentices, as if the masters were sitting in pentagrams, and the fellow- craftsmen in triangles. this may refer to the number of manual signs in each of these degrees. the moral of the chapter is apparently that the mother-letter aleph is an inadequate solution of the great problem. aleph is identified with the yoni, for all the symbols connected with it in this place are feminine, bu

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

t it sets on the grave of truth whom it has murdered and buried in the black earth oblivion. moral philosophy, psychology, sociology, anthropology, mental pathology, physiology, and many another of 340 the children of wisdom, of whom she is justified, well know that the laws of ethics are a chaos of confused conventions, based at best on customs convenient in certain conditions, more often on the craft or caprice of the biggest, the most savage, heartless, cunning and blood-thirsty brutes of the pack, to secure their power or pander to their pleasure in cruelty. there is no principle, even a false one, to give coherence to the clamour of ethical propositions. yet the very men that have smashed moloch, and strewn the earth with shapeless rubble, grow pale when they so much as whisper among

has..a climate tolerable at any rate for part of the year> the height of the box suggest crowded streets, or the spirited character of the animal employed to draw it. the cushions indicate its use to convey men rather than merchandise; its hood that rain sometimes falls, or that the sun is at times powerful. the springs would imply considerable skill in metals; the varnish much attainment in that craft. 35. similarly, let the adept consider of his own case. now that he is on the point of plunging into the abyss a giant why? confronts him with uplifted club. 36. there is no minutest atom of his composition which can be withdrawn without making him some other than he is; no useless moment in his past. then what is his future? the "victoria" is not a wagon; it is not intended for carting hay

even the three questions of the ritual of the pyramid; he is not ready to swear the oath of the abyss. 38. but being thus enlightened, let him swear the oath of the abyss; yea, let him swear the oath of the abyss. 422 liber b vel magi sub figura i. 00. one is the magus: twain his forces; four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds

ALEISTER CROWLEY TAO TEH KING

he method. 1. the experienced traveler concealeth his tracks; the clever speaker giveth no chance to the critic; the skilled mathematician useth no abacus; the ingenious safesmith baffleth the burglar without the use of bolts, and the cunning binder without ropes and knots((the reference is to certain 'puzzles' as we should call them, common in china) so also the sage, skilled in man-emancipation-craft, useth all men; understanding the value of everything, he rejecteth nothing. this is called the occult regimen. 2. the adept is then master to the zelator, and the zelator assisteth and honoreth the adept. yet unless these relations were manifest, even the most intelligent observer might be perplexed as to which was which. this is called the crown of mystery((the adept has become so absolute

life? 2. if a man cling to fame or wealth, he risketh what is worth more. 3. be content, not fearing disgrace. act not, and risk not criticism. thus live thou long, without alarm. 50 chapter xlv the overflowing of teh. 1. despise thy masterpieces; thus renew the vigor of thy creation. deem thy fullness emptiness; thus shall thy fullness never be empty. let the straight appear crooked to thee, thy craft clumsiness; thy musick discord. 2. exercise moderateth cold; stillness heat. to be pure((brahmacharya- chastity in the secret parzifal- o.t.o. sense. see also the khing kang king) and to keep silence, is the true law of all that are beneath heaven. 51 chapter xlvi the withdrawal from ambition. 1. when the tao beareth away on earth, men put swift horses to night-carts. when it is neglected, t

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

new aeon about to be born- and myself. this book of the law is the voice of his mother, his father, and himself. but on his appearing, he assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature and his purpose, fulfilling them. why is aiwass thus spelt, when aiwaz is the natural transliteration of oivz weh note: this word is not certain? perhaps because he

rvants of sin, and they suffer, because, not being united in love with the whole universe, they perceive not beauty, but ugliness and deformity; and, not being united in understanding thereof, conceive only of darkness and confusion, beholding evil therein. thus at last they come, as did the manichaeans, to find, to their terror, a division even in the one, not that division which we know for the craft of love, but a division of hate, and this, multiplying itself, conflict upon conflict, endeth in hotchpot, and in the impotence and envy of choronzon, and in the abominations of the abyss. and of such the lords are the black brothers, who seek by their sorceries to confirm themselves in division. yet in this even is no true evil, for love conquereth all, and their corruption and disintegrati

ALEISTER CROWLEY EQ I 1

s about sixteen, my father took me from school and began teaching me his own trade. he had been an admirable workman in his time, of the old english sort- careful and capable, though somewhat slow. the desire was always present in him to grind and polish each glass as well as he could, and this practice had given him a certain repute with a circle of good customers. he taught me every part of his craft as he had learnt it; and, in the next five or six years, imbued me with his own wish to do each piece of work as perfectly as possible. but this period of imitation did not last long. before i reached manhood, i began to draw apart from my father, to live my own life and to show a love of reading and thinking foreign to his habit. it was religion which separated us. at school i had learnt so

living by polishing glasses. he was the best workman of his time, the book said, and i determined to become the best workman of my time; and, from that moment, i took to my trade seriously, strenuously "i learned everything i could about glass, and began to 61 make my own material, after the best recipes. i got books on optics, too, and studied them, and so, bit by bit, mastered the science of my craft "i was not more than nineteen or twenty when my father found out that i was a much better workman than his assistant thompson. some glasses had been sent to us from a great oculist in harley street, with a multitude of minute directions. they had been made by thompson, and were brought back to us one afternoon by a very fidgety old gentleman who declared that they did not suit him at all. th

nce. his words were food and drink to me, and more than that. either his thoughts or the magic of his personality supplied my mind with the essence of growth and vigour which had hitherto been lacking to it; in a very real sense, rossetti became my spiritual father. he taught me things about art that i had never imagined; opened to me a new heaven and a new earth and, above all, showed me that my craft, too, had artistic possibilities in it that i had never dreamed of before. 64 "i shall never forget the moment when he first planted the seed in me that has grown and grown till it has filled my life. it was in my parlour behind the shop. he had been talking in his eager, vivid way, pouring out truths and thoughts, epigrams and poetry, as a great jeweller sometimes pours gems from hand to ha

ALEISTER CROWLEY EQUINOX EQ I 3 3

rights of traders and purveyors thereof" 315 "alcohol" dr. park declares "is a food" and not only a food, but an excellent one at that. put that in your pipes and smoke it, ye baptist bible-bangers_ but we forget, you do not smoke, in fact you do nothing which is pleasant; you spend your whole lives in looking for the devil in the most unlikely places, and declare that the only remedy against his craft and his cunning is total immersion in tonic-water and pine-apple syrup. f. an interpretation of genesis. by theodore powys. this is a most mystical interpretation of the most beautiful of the books of the old testament. it consists of a dialogue between the lawgiver of israel and zetetes, who is not exactly the disciple, but rather the interpreter of the master's words. thus it commences "th

yet as from the breast of a slave-girl do i pluck the fragrant blossom of thy crimson splendour. 10. o woe unto me, my god, woe unto me; for all the feastings of my flesh have sickened to the wormy hunger of the grave, writing in the spasms of indolent decay. yet in the maggots of my corruption do i shadow forth sunlit hosts of crown d eagles. 11. o woe unto me, my god, woe unto me; for all my 46 craft is as an injured arrow, featherless and twisted, that should be loosed from its bowstring by the hands of an infant. yet in the wayward struggling of its flight do i grip the unwavering courses of thy wisdom. 12. o woe unto me, my god, woe unto me; for all my faith is as a filthy puddle in the sinister confines of a forest, splashed by the wanton foot of a young gnome. yet like a wildfire th

ALEISTER CROWLEY EQUINOX EQ I 3

e spear strikes to jesus' heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. woe be to that accurs d man of whom they are the iniquities! swept in their wrath's avenging flood to black immitigable seas! 24 woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympas. tell me thereof! marsyas. o not of this! of all the flowers in god's field we name not this. our lips are sealed in that the universal key li

ALEISTER CROWLEY EQUINOX EQ I 4 2

d nemesis. he gets a reputation by marketing his tiny scrap of knowledge of the inner world; the public cries out for more, and the poor wage-slave, bankrupt in invention, does his best to fake- and fails. it is the male equivalent of the harlot who has drifted from piccadilly to waterloo bridge road. so here we see him, the shy smile changed to the open coarse appeal, the tawdry apparatus of his craft seen for what it is- rabbit-skin ermine- and himself unmistakably the fifth-rate writer, like baudelaire's "old mountebank- surely no more pitiful- tumbling for no kindlier laugh than that of contempt (and he might have been so fine) this is why success must in the nature of things spoil everybody. make a hit with one arrow; you must never dare to do more than change the colour of the feathe

ALEISTER CROWLEY EQUINOX EQ I 4 3

ubtle quest at last i hen" rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 57 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england's summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hat heard the horn he practiseth his ancient wile, and many a myriad beasts invade the stillness of that arm d glade. now every knight to rest hath borne his lance, and given the accolade, and run upon a beast: but they slip from the fatal point away and course about, confusing all that gallant concourse all the day

ALEISTER CROWLEY EQUINOX EQ I 6 2

imes (2) to show the fantastic nature of the distinction between white and black magic, so far, at least, as the texts are concerned. the work is issued in crown 4to, and includes about 180 engravings, some of which are full-page plates. price 15"s. net" post free. handsomely bound "just published" waite (a. e. the secret tradition in freemasonry, and an analysis of the inter-relation between the craft and the high degrees, in respect of their term of research, expressed by the way of symbolism, 2 vols. large 8vo "with" 26 "full-page portraits, and other illustrations, cloth extra t.e.g" 42"s" book i. fundamental relations of the craft and the high grades. ii. development of the high grades in respect of the ancient alliance. iii. of the new alliance in freemasonry. iv. the masonic orders

ALEX SANDERS THE KING OF THE WITCHES

unication. between them, save by the messenger of the gods, or the summoner. 28. and onlyifit be safe may the covens meet in some sa.fe place for the great festivals. 29. and while there, none .shall say whence they came nor give their true names. 30. to thisiend,.any that are tortured in their agony may not tell if they do not kn.ow. 31. so be it ordained that no one shall tell anyone not of the craft who be ofthe wicca, nor give anynames or where they. bide, or in any way tell anything which can betray any. of us to ourfoes. 32. nor may he tell where the. covendom be. 33. or thecovenstead. 34..or where the meetings be. 35. and if any break these laws, even under torture, the curse of the goddess shall be upon them, so they may never be reborn on earth and may remain where they belong, in

shing to' fonn. a new coven, shall. tell the elders.oftheirintentiont and on the instant avoid theirdwe11ing and remove to the new covendotll. 46. members of the old coven may join thenewonewhefi it.ds formed. but if they do, they must utterly avoid the old coven. 47. the elders of the new and .the old covens should meet in peace and brotherly love. to decidetlie. new boundaries. 48. those of the craft who dwell outside both. covendoms may join. eitherbu.t not both, 49. though all may, if the elders agree, meet for the great festivals if it be trtily in peace and brotherly love, 50. but splitting the coven off means strife. so for this reason these laws were made of old and may the curse of the goddess be on any who disregard them. so be it ordained $1. if you would keep a book, let it be

, if any die, destroy their book an they have not been able to. 56, for, an it be found 'tis clear proof against them, 57. and our oppressorskn.ow well lye 1l1aynotbea.w:itc;h alone, 58. so all their kin and friends be in danger oftdrtute, 59. so destroy evetything not necessary. 60. if your book be found on you 'tis clear proof against you alone, you may be arraigned. 61 keep all thoughts of the craft from yotir mind. 62. if the torture be too great to bear, say 'i will confess. i cannot bear this torture. what do you want me to say' 63. ifthey try to make you speak ofthe brotherhood, do not. 64. buhftheytrytemake you speak of impossibilities such as flying through the. air, consorting with a christian devil or sacrificing children, or eating men's flesh; 6s. to obtain relief from torture

rating them and wash it off immediately afterwards. 76. let the colour of the hilts tell which is which. 77. do not bigrave* them unless they cause discovery. 78. ever remember yeo are the bidden children of the goddess so never do anything to. disgrace' them or her. 79. never boast, never threaten, never say you would wish iu ofanyone* engrave 134 80. if any person not in the circle, speak ofthe craft, say 'speak not to me of such, it frightensmc, tis evil luck to speak ofit' 81. for this reason, the christians have their spies everywhere 'ihese speak as if they were well affected to us, as if they wouldn't come into our meetings. saying 'my mother used to worship the old ones. i would i could go .myself' 82. to such as.these, ever deny all knowledge. 83. but to .others .ever say 'tis. fo

t pleasure can there beat a witch meeting such as folks talk on' 84. and say 'many wise men now say there be no such creatures' 8s.bver make it ajest, and in some future time perhaps, the persecution may die and we may worship our gods in safety again. 86. let us all pray for that happy day. 87. may the .blessings of the goddess and god be on all who keep these laws which are ordained. 88. if the craft hath any appanage, let all guard it and help to keep it dear and good for the craft. 89. and let all justly guard all monies of the craft. 90. and if any brother truly wrought it, tis right th y have their pay, an it be just. an this be not taking money for the art, but for good and honest work. 91. and even the christians say 'the labourer is worthy of his hire' but ifany brother work willi

et all guard it and help to keep it dear and good for the craft. 89. and let all justly guard all monies of the craft. 90. and if any brother truly wrought it, tis right th y have their pay, an it be just. an this be not taking money for the art, but for good and honest work. 91. and even the christians say 'the labourer is worthy of his hire' but ifany brother work willingly .for the good of the craft without pay, tis but to theirgreater honour. so be it ordained. 92. if there. be any dispute or quarrel among the brethren, the high priestess shall straightly convene the elder$ and enquire into the matter, and they shall hear both sides, first alone and then together. 135 9j.anthdthey shall decide justly, not favourin 'd. eother. gone 81 e or 94. ever recognizing there be eo j to work unde

97- void \he coven orscl' e e .t4ere is one answer, of y. our. own. taking. wi'th ano. t erth one. or. make a coven. you ose wh 'ii 98. to those whoca.nnt 't1. th a wl.go .jus y. eanswer be th cannot b. eary.our rule 'ii 1' ose wlw f. wi eave. with you. 99. or none may come.to n. meetmgs with th h h are at yari<>se, q)j1 'oy ioo.so,aneithercannot aree h ever sllrv.ivev so.b. g. et. ence, for the craft must. ive, so e. it ordained roi. in the olden days when weh d: artagainstany ho ill a power, we could use the these evildays :e f :tdd the brotherhood. but in devised a burning pit of 1. s? for our enemies. have. ever asnng fire' thi'h say their god casteth all th i. in 0 w c they ex.ce.pt it be the. 1. e phcop e "who worship him. very lew w. 0 i' priests, spells.and m..asses a..d thi arbe

ALEXANDRIAN BOOK OF SHADOWS OCCULT

on between them, save by the messenger of the gods, or the summoner. 27. 28. and only if it be safe may the covens meet in some safe place for the great festivals. 29. and while there, none shall say whence they came nor give their true names. 30. to this end, that if any be tortured, in their agony, they may not tell if they do not know. so be it ordained that no one shall tell anyone not of the craft who be of the wicca, nor give any names or where they bide, or in any way tell anything which can betray any of us to our foes. 31. 32. nor may he tell where the covendom be. 33. or the covenstead. 34. or where the meetings be. and if any break these laws, even under torture, the curse of the goddess shall be upon them, so they may never be reborn on earth and may remain where they belong, i

wishing to form a new coven, shall tell the elders of their intention, and on the instant avoid their dwelling and remove to the new covendom. 45. members of the old coven may join the new one when it is formed. but if they do, they must utterly avoid the old coven. 46. the elders of the new and old covens should meet in peace and brotherly love to decide the new boundaries. 47. 48. those of the craft who dwell outside both covendoms may join either but not both. though all may, if the elders agree, meet for the great festivals if it be truly in peace and brotherly love, 49. but splitting the coven oft means strife, so for this reason these laws were made of old and may the curse of the goddess be on any who disregard them. so be it ordained. 50. grimoire if you would keep a book, let it

destroy their book an they have not been able to. 56. for, an it be found 'tis clear proof against them. 57. and our oppressors know well "ye may not be a witch alone. 58. so all their kin and friends be in danger of torture, 59. so destroy everything not necessary. 60. if your book be found on you 'tis clear proof against you alone, you may be arraigned. persecution 61. keep all thoughts of the craft from your mind. if the torture be too great to bear, say "i will confess. i cannot bear this torture. what do you want me to say" 62. 63. if they try to make you speak of the brotherhood, do not. but if they try to make you speak of impossibilities such as flying through the air, consorting with a christian devil or sacrificing children, or eating men's flesh, 64. 65. to obtain relief from t

consecrating them and wash it off immediately afterwards. 75. 76. let the colours of the hilts tell which is which. 77. do not engrave them lest they cause discovery. conduct ever remember ye are the hidden children of the goddess so never do anything to disgrace them or her. 78. 79. never boast, never threaten, never say you would wish ill of anyone. if any person not in the circle, speak of the craft, say "speak not to me of such, it frightens me 'tis evil luck to speak of it" 80. for this reason, the christians have their spies everywhere. these speak as if they were well affected to us, as if they would come to our meetings, saying "my mother used to worship the old ones. i would i could go myself" 81. 82. to such as these, ever deny all knowledge. but to others, ever say"'tis foolish

there be at a witch meeting such as folks talk on" 83. 84. and say "many wise men now say there be no such creatures" ever make it jest) and in some future time perhaps, the persecution may die and we may worship our gods in safety again. 85. 86. let us all pray for that happy day. 87. may the blessings of the goddess and god be on all who keep these laws which are ordained. valuables 88. if the craft hath any appanage, let all guard it and help to keep it clear and good for the craft. 89. and let all justly guard all monies of the craft. and if any brother truly wrought it 'tis right they have their pay, an it be just. an this be not taking money for the art, but for good and honest work. 90. and even the christians say "the labourer is worthy of his hire" but if any brother work willing

, let all guard it and help to keep it clear and good for the craft. 89. and let all justly guard all monies of the craft. and if any brother truly wrought it 'tis right they have their pay, an it be just. an this be not taking money for the art, but for good and honest work. 90. and even the christians say "the labourer is worthy of his hire" but if any brother work willingly for the good of the craft without pay 'tis but to their greater honour. so be it ordained. 91. quarrels if there be any dispute or quarrel among the brethren, the high priestess shall straightly convene the elders and inquire into the matter, and they shall hear both sides, first alone and then together. 92. 93. and they shall decide justly, not favouring one side or the other. 94. ever recognising there be people wh

justly. 96. to those who must ever be chief, there is one answer"'void the coven or seek another one, or make a coven of your own, taking with you those who will go" 97. 98. to those who cannot rule justly, the answer be "those who cannot bear your rule will leave you" 99. for none may come to meetings with those with whom they are at variance. 100. so, an either cannot agree, get hence, for the craft must ever survive. so be it ordained. curses in the olden days when we had power, we could use the art against any who ill-treated the brotherhood. but in these evil days we must not do so. for our enemies have devised a burning pit of everlasting fire into which they say their god casteth all the people who worship him, except it be the very few who are released by their priest's spells and

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

easy for one ray type and difficult for another, and hence the changing personality shifts from ray to ray, from life to life, until all the qualities are developed and expressed. certain souls, by their ray destiny, are found in certain fields of activity, and a particular field of endeavour remains relatively the same for many life expressions. a governor or statesman has learnt facility in his craft through much experience in that field. a world teacher has been teaching for age-long cycles. a world saviour has been, for many lives, at the task of salvaging. when a man is two-thirds of the way along the evolutionary path his soul ray type begins to dominate the personality ray type and will therefore govern the trend of his expression on earth, not in the spiritual sense (so-called) but

he seven rays- volume i: esoteric psychology i copyright 1998 lucis trust sons of men, who will work then without limitation, and will have free access to all parts of the building. through the magic of the word which will then have been recovered, all doors will fly open, and the consciousness of man will respond to every divine manifestation. more of this i may not here say, but the work of the craft is symbolic of the ritualistic organisation of the universe. of this the mineral kingdom (with which the work is done, and through which the geometrical plan expresses itself) is at the same time the symbol and the undertaking, the beginning and also the concrete expression of divine purpose. secondly, i referred earlier to the work of the seventh ray in connection with the phenomena of elec

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

ks to enter) and safeguards him from the risks and perils of that initiation which must be undergone before he can pass through the five divisions of paradise to the place where light dwells and the masters of the wisdom live and work. this is the thought which lies behind the masonic procedure whereby the tyler stands outside the door of the lodge with a drawn sword to protect the secrets of the craft from the unready. i would remind you also that as this law is an aspect of the fundamental law of love, it concerns the psyche or soul, and therefore its function is to further the spiritual interests of the true man, and to demonstrate the power of the second aspect, the christ consciousness, and the power of divinity. it "rejects the undesirable in order to find that which the heart craves

understanding and, when their influence is better grasped, man will arrive at real self knowledge. he will then be ready for the fourth initiation which releases him from all further need for rebirth. this is the truth which underlies the masonic teaching, which is given under the symbolism of the first eighteen degrees. these can be divided into four groups of degrees: entered apprentice, fellow craft (followed by the mark degree) master mason (followed by the h.r.a) and the grouped degrees, four to seventeen, in the scottish rite. these seventeen degrees prepare the man for the fourth or fundamental degree, taken by a man who is a master mason. it can only be taken when the master is in possession of the true lost word. he has risen from the dead; he has been entered, passed, and raised

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

, who are slow and cautious and doubtful to a more ready and "approaching" attitude. those aspirants and disciples, who stand ready to be taught when opportunity offers, ought to continue steadfastly with their work even when apparently there is no inner contact. these disciples offer no strain to the inner teacher and, in the last analysis, make the most progress. you have given your life to the craft of teaching and consequently there is now given to you a more expansive view of the underlying purpose of the planetary, educational movement. in this- 129- discipleship in the new age- volume i copyright 1998 lucis trust movement, those of you who have some inner vision and who can grasp the magnitude of the plan to bridge the gap between the higher and lower mind can contribute much to our

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

of the response apparatus and the synthesis of the inner awareness. t he work of the entered apprentice..t. o learn and acquire knowledge. t he achievement of the hierarchy..t. he self-consciousness of leo gives place to the group consciousness of aquarius. t he future..the merging of the human centre aquarius and the hierarchy. s oul expansion..r. ecognition of relation. t he work of the fellow craft..the building and service of the temple of humanity. from the standpoint of our theme (the evolution of consciousness) it must never be forgotten that the aim is to bring the solar angel, the son of mind (called in the secret doctrine, the divine manasaputra) into the seat of power. this task is pre-eminently entrusted to the three great lives who function through gemini-libra-aquarius. a po

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

ivisection of animals, may rightly cause distress. in spite of all this the indebtedness of mankind to the medical profession is great, and the service rendered to humanity by the profession does largely offset the evil. that they know not everything is true; that there is a small percentage of physicians and surgeons (less than in any other profession) who are self-seeking and no credit to their craft is equally true; that they already know enough to be willing to admit how very much more there is to be known is also correct. but that it is a great and good and self-sacrificing group within the human family, is equally true. forget this not. i deal with the subjective aspect of man, and with the secondary causes which have their roots in man's inner bodies and in the subjective side of na

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

ental platform i gave out in a treatise on cosmic fire. beyond that implication, the information is of no use to you. it enables you, however, to begin to develop the esoteric sense of synthesis. these three grades of appreciation or of comprehension of the initiatory process are hinted at in the masonic work. the ceremonial aspect can be related to the degrees of entered apprentice and of fellow craft, plus certain little-practiced degrees, as for instance that of mark mason degree and one or two others; these are expansions of the implied teaching. the initiations, covered by the term symbolic representation, find their first hint in the sublime third degree, that of master mason, in the holy royal arch and in one or two succeeding degrees; the higher degrees of the scottish rite constit

ARADIA GOSPEL OF THE WITCHES

o form it, anddeeply sacred because it had lain in the earth, where dark and wondrous secrets bide, seems tocast a new light on the christian sacrament. it is a type of resurrection from the earth, and wastherefore used at the mysteries and holy supper, and the grain had pertained to chthonicsecrets, orto what had been under the earth in darkness. thus even earth-worms are invoked in modern witch-craft as familiar with dark mysteries, and the shepherds pipe to win the orphic power must beburied three days in the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorities,is the th

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

y, arose from an operative guild and within the bosom of a development from certain london lodges which prior to the year 1717 had their titles in the past of the guild and recognised its old charges, it would seem outside the reasonable likelihood of things that less than forty years after the foundation of grand lodge knightly orders should begin to be heard of developing under the aegis of the craft, their titles in some cases being borrowed from the old institutions of christian chivalry. it is this, however, which occurred, and the inventions were so successful that they multiplied on every side, from 1754 to the threshold of the french revolution, new denominations being devised when the old titles were exhausted. there arose in this manner a great tree of ritual, and it happens, mor

mation was that the hypothetical building confraternity of palestine united ultimately with the knights of st. john of jerusalem; that it became established in various countries of europe as the crusaders drifted back; and that its chief centre in the thirteenth century was kilwinning in scotland. but the french or otherwise german masonic mind went to work upon this thesis, and in presenting the craft with the credentials of knightly connections it substituted the order of the temple for the chivalry chosen by ramsay. the battle of lepanto and the siege of vienna had invested the annals of the st. john knighthood with a great light of valour; but this was as little and next to nothing in comparison with the talismanic attraction which for some reason attached to the templar name and was o

the fact or possibility of antecedent degrees of the kind in that country, and we are confronted at once by many stories afloat concerning the chapter of clermont, the foundation of which at paris is referred to several dates. it was in existence, according to yarker, at some undetermined period before 1742, for at that date its masonic rite, consisting of three degrees superposed on those of the craft, was taken to hamburg. a certain von marshall, whose name belongs to the history of the strict observance, had been admitted in the previous year, von hund himself following in 1743- not at hamburg, but at paris- for all of which no authority is cited and imagination may seem to have been at work. but some of the statements, including those of other english writers, are referable to a source

me to my knowledge. the date of the chapter's foundation remains uncertain, but it was in activity between 1756 and 1763, so that it was not taken over- as gould suggests- by those masonic emperors to whom we are indebted for the first form of the scottish rite, ancient and accepted. it is not impossible that its foundation is referable to the first of these dates, when it superposed on the three craft grades as follows (i) grade of scottish master of st. andrew of the thistle, being the fourth grade of masonry "in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of free masonry. at a later period, however, it became the seventh grade of the rite, owing to the introduction of an elect degree which took the number 5 under the titl

the lilies of france: it is pre-french revolution and post 1768- say, on a venture, about 1772. the ritual to which i refer extends from p. 73 to 202 of the fifth volume, in a size corresponding to what is termed crown octavo among us. the hand is clear and educated. the particular templar chivalry is represented as an order connected with and acknowledging nothing else in freemasonry except the craft degrees. in respect of antiquity it claims descent by succession from certain canons or knights of the holy sepulchre, who first bore the red cross on their hearts, and were founded by james the first, brother of the first bishop of jerusalem. these canons became the knights hospitallers of a much later date. on these followed the templars, from whom the masonic knights of the temple more es

uccessors among persons of noble and genfle birth, with a view to perpetuate the order and in the hope at some favourable epoch that they would be restored to their former glory and reenter into their possessions. we hear nothing of kilwinning or heredom, and indeed no one country is designated as a place of asylum; but it is affirmed that this group of survivors created freemasonry and its three craft degrees to conceal from their enemies the fact that the chivalry was still in being and to test aspirants who entered the ranks, so that none but those who were found to be of true worth and fidelity should be advanced from the third degree into that which lay beyond. to such as were successful the existence of the secret chivalry became known only at the end of seven years, three of which w

that the chivalry was still in being and to test aspirants who entered the ranks, so that none but those who were found to be of true worth and fidelity should be advanced from the third degree into that which lay beyond. to such as were successful the existence of the secret chivalry became known only at the end of seven years, three of which were passed as apprentice, two as companion or fellow craft, and two as master mason. it was on the same conditions and with the same objects that the order in the eighteenth century was prepared to receive masons who had been proved into that which was denominated the illustrious grade and order of knights of the temple of jerusalem. the candidate undertakes in his obligation to do all in his power for the glorious restoration of the order; to succo

BALANCE J

give the visitor a chance to acquaint themselves with the extraordinary sensual properties of the artist s work. for i believe that the art of austin spare more so than any other artist i am aware of- is capable of existing on multiple layers of interactive experience. the casual viewer will be seduced and enthralled by the surface beauty of his art and the way he handles the various media of his craft, while those familiar with his work may linger a while and enter through the portals of the images into a strange and more vivid hyper-world. spare provides windows and doorways into the spirits world of this i have no doubt. and with practise and imagination we may be granted access to spares storehouse of memories with an ever-open door. this quality to spare demonstrates the high imaginat

h and sensuality, and a mystery that is both beautiful and intoxicating. and he paints them in so many different aspects, from the strong statuesque amazons and the intensely active and nubile sorceresses that inhabit the pages of the focus of life series, through to his later portraits of film stars and starlets. he continued to depict witches in many forms from these early potent women at their craft to the later grotesques such as in the incident on the way to the sabbath series, where the limbs of the contorted hags seems to writhe in the glyphs of flesh. these are raw and primal depictions of earthly human essences. spare sought to reclaim such images for his own. he writes in earth inferno: the desertion of the universal woman, lying barren on the parapet of the subconsciousness in h

BEHOLDERS OF NIGHT

desire to unite the hand and the eye in the grimoire of the fallen, which was long ago scribed in the blood of our spiritual ancestors, those who walk the ahrimanic path long ago, when the deserts whispered the timeless name of azazel, called our father and lilith, the very womb of our birth and initiation. i) the left hand path that the luciferian tradition is awakening from european traditional craft is nothing new, the emergence of the work in america leads to a left hand path approach to the path of the wise. considering much of the witchcraft tradition is a conglomeration of various magical traditions, the term witchcraft is as universal as its language. in the past, witchcraft and wicca was originally intended to be a shadow unto light way of living, from which the essence of the sel

of the wise. considering much of the witchcraft tradition is a conglomeration of various magical traditions, the term witchcraft is as universal as its language. in the past, witchcraft and wicca was originally intended to be a shadow unto light way of living, from which the essence of the self is propagated in ones own will, desire and belief. as time moved forward, a watered down version of the craft from which was passed down from hermetic occultism and other pagan practices, brought much of the public essence of witchcraft to be a watered-down, sometimes spiritually impotent off shoot of christianity, which seemed to plague much of all western culture. in our primal selves, the forgotten areas deep within the mind, from which christianity could not pervert, leviathan guarded the gatewa

BLACK WITCHCRAFT

ent or secret, have brought to the current and how it manifests today. no longer should those of luciferian nature be forced to denounce the darkness inherent within us all; witchcraft as with the human or daemonic spirit is both dual natured, light and shadow, bestial and angelic, ad infinitum. the word black within the context of writing here is in reference to the hidden nature of the sinister craft, it is both the depths of initiation which runs deep in our souls, and the future possibility by the atavistic urges which may be harnessed into powerful tools of refining and strengthening our consciousness. the order of phosphorus is an initiatory guild of practitioners of sorcery from a left hand path point of view. the word black is described by idries shah as being identified with the s

his determined focus that the will of the black adept has transformed he or she into a daemonic being. within ancient persian practice, the ahriman (satan) created daemon akoman (meaning evil mind) is the luciferian mind which seeks liberation and independence from the mass or herd mentality, to become something other by the forbidden or evil path of magick or witchcraft. certain tools within the craft sinister are often considered haunted objects, empowered by ongoing ritual practice by the witch or sorcerer which gives the fetish a seeming life independent from their own, however always usually in accordance to their will. ritual instruments such as the tibetan kangling, a trumpet made from the thigh bone of a hanged man, a ritual knife known as an athame, according to idries shah as adh

, or set (the same as samael, satan. this is the egyptian prince of darkness, a lord of chaos and sorcerous power. set should not be considered merely a god in an anthropomorphic sense, rather a deific force which is the very essence of our being. when azazel or lucifer brought to cain the black flame of consciousness, this was as too set s gift to mankind. by working in the circles of luciferian craft, you are merely fulfilling your ancient heritage. while some choose paths less dangerous than this; the reality of witchcraft as a luciferian gnosis cannot be denied. the great work in reference to set is for the magician to seek divinity, that is awareness, individuality and personal power. by believing in yourself rather than something higher than you (the only higher angelick or demonic b

the therion formed witch-god or goddess. once one has began the process of separation, ignorance falls away as clay burnt with blackened flames, the spirit lifts up to dance in twisted widdershins forms, the body and shadow and light copulate to the musick of jubal cain and the sabbat circle is complete. foundations of skir-hand witchcraft the suggestions of the foundation of sorcery and cunning craft is from the earliest legends, memories and mythology of mankind. cain who wandered east to the land of nod became essentially, according to the truth of the circle the first satanist and witch, whose children beget children and the blood line of the cunning were born. it is suggested in some jewish lore that the daughters of cain were the ones to seduce or copulate with the fallen angels, th

BLAVATSKY H P ANTHROPOGENESIS

itive man' ennoia. then the demiurgos was filled with rage and envy; and fixing his jealous eye on the abyss of matter, his looks envenomed with passion were suddenly reflected as in a mirror; the reflection became animate, and there arose out of the abyss satan, serpent, ophiomorphos 'the embodiment of envy and cunning. he is the union of all that is most base in matter, with the hate, envy, and craft of a spiritual intelligence" this is the exoteric rendering of the gnostics, and the allegory, though a sectarian version, is suggestive, and seems true to life. it is the natural deduction from the dead letter text of chapter iii. of genesis. hence the allegory of prometheus, who steals the divine fire so as to allow men to proceed consciously on the path of spiritual evolution, thus transf

, a holy of holies, indeed, wherein were created immortal hierophants and "sons of god- never mortal men and sons of lust and flesh- as now in the hidden sense of the semite kabalist. the reason for the difference in the views of the two races is easy to account for. the aryan hindu belongs to the oldest races now on earth; the semite hebrew to the latest. one is nearly one[[vol. 2, page 471] the craft of the rabbins. million years old; the other is a small sub-race some 8,000 years old and no more* but phallic worship has developed only with the gradual loss of the keys to the inner meaning of religious symbols; and there was a day when the israelites had beliefs as pure as the aryans have. but now judaism, built solely on phallic worship, has become one of the latest creeds in asia, and

both anthropomorphised. but theology seems to have lost sight of the human capacity for discriminating and finally analysing all that is artificially forced upon its reverence. history shows in every race and even tribe, especially in the semitic nations, the natural impulse to exalt its own tribal deity above all others to the hegemony[[footnote(s* what devil could be possessed of more cunning, craft and cruelty than the "whitechapel murderer "jack the ripper" of 1888, whose unparalleled blood-thirsty and cool wickedness led him to slaughter and mutilate in cold blood seven unfortunate and otherwise innocent women! one has but to read the daily papers to find in those wife and child-beating, drunken brutes (husbands and fathers, a small percentage of whom is daily brought before the cour

o many proofs to be easily dismissed. an instance may be given as an illustration out of the history of freemasonry. in his "franc-maconnerie occulte" rightly or wrongly, ragon, an illustrious and learned belgian mason, reproaches the english masons with having materialized and dishonoured masonry, once based upon the ancient mysteries, by adopting, owing to a mistaken notion of the origin of the craft, the name of free masonry and free masons. the mistake is due, he says, to those who connect masonry with the building of solomon's temple, deriving its origin from it. he derides the idea, and says "the franc mason (which is not macon libre, or free masonry) knew well when adopting the title, that it was no question of building a wall, but that of being initiated into the ancient mysteries

BLAVATSKY H P COSMOGENESIS

apply to man's spiritual eyesight, but indeed to "darkness" the absolute, that comprehendeth not (cannot cognize) transient light, however transcendent to human eyes. demon est deus inversus. the devil is now called darkness by the church, whereas, in the bible he is called the "son of god (see job, the bright star of the early morning, lucifer (see isaiah. there is a whole philosophy of dogmatic craft in the reason why the first archangel, who sprang from the depths of chaos, was called lux (lucifer, the "luminous son of the morning" or man[ footnote(s* see "kwan-shai-yin" the real name from the text cannot be given[[vol. 1, page] 71 light emerges from darkness. vantaric dawn. he was transformed by the church into lucifer or satan, because he is higher and older than jehovah, and had to b

this event in the biography of their god, must have seen that in this case it was that god who was the arch- deceiver, and the daityas, who "never transgressed the precepts of the vedas" who had the sunny side in the transaction, and who were the true "gods" thence there must have been, and there is a secret meaning hidden under this allegory. in no class of society, in no nation, are deceit and craft considered as divine virtues- except perhaps in the clerical classes of theologians and modern jesuitism. the vishnu purana* like all other works of this kind, has passed at a later period into the hands of the temple-brahmins, and the old mss. have, no doubt, been once more tampered with by sectarians. but there was a time when the puranas were esoteric works, and so they are still for the

BLUE EQUINOX

ld intrude. and this is of most particular pertinence to the aspirant in that primary and mundane aspect of his work wherein he establisheth himself in the method through his natural affections. the equinox 112 for know, that all things are masks or symbols of the one truth, and nature serveth alway to point out the higher perfection under the veil of the lower perfection. so then all the art and craft of human love shall serve you as an hieroglyphic: for it is written that that which is above is like that which is below: and that which is below is like that which is above. therefore also doth it behoove you to take well heed lest in any manner you fail in this business of purity. for though each act is to be complete on its own plane, and no influence of any other plane is to be brought i

om the common use; is he to be compelled to surrender it? such cases of difficulty involve deep philosophical principles; and the areopagus of the eighth degree is charged with the duty of resolving them in accordance with the great principles of the order. before the face of the areopagus stands an independent parliament of the guilds. within the order, irrespective of grade, the members of each craft, trade, science, or profession form themselves into a guild, make their own laws, and prosecute their own good, in all matters pertaining to their labour and means of livelihood. each guild chooses the man most eminent in it to represent it before the areopagus of the eighth degree; and all disputes between the various guilds are argued before that body, which will decide according to the gr

tar, the fire that burns but scorches not, that fire which is the upadhi of the flame. it would be a mistake to attach more than a poetic meaning to these remarks upon the sacred three; but ego, non-ego, and that which is formed from their wedding, are here referred to. there are two triangles of especial importance to mystics; one is the equilateral, the other that familiar to the past master in craft masonry. the last sentence in the text refers to the .seed. of fire, the .ace of wands. the .lion-serpent. the .dwarf-self. the .winged egg. etc, etc, etc. 79. and this, o yogi of success, is what men cali dhyana, the right precursor of samadhi. these states have been sufficiently, and much better, described in book 4, q.v. 80. and now thy self is lost in self, thyself unto thyself, merged i

BOOK T

right, but with the points falling away from each other. a fifth hand holds a ninth sword upright in the centre, as if it had struck them asunder. no rose at all is shewn, as if it were not merely cut asunder, but utterly destroyed. above and below are the decan symbols mars and gemini. despair, cruelty, pitilessness, malice, suffering, want, loss, misery. burden, oppression, labour, subtlety and craft, dishonesty, lying and slander. yet also obedience, faithfulness, patience, unselfishness, etc. according to dignity. yesod of hb:v (illness, suffering, malice, cruelty, pain. therein do hb:a'anval and hb:mchyal bear rule. liii. the lord of ruin ten of swords four hands holding eight swords, as in the preceding symbol; the points falling away from each other. two hands hold two swords crosse

leasure or kindness from others, but some discomfort therewith. therein rule the great angels hb:hyyal and hb:mvmyh. brief meanings of twenty-two keys 0. if the question refers to spiritual matters, the fool means idea, thought, spirituality, that which endeavours to transcend earth. but if question is material, it means folly, stupidity, eccentricity, or even mania. 1. skill, wisdom, adaptation, craft, cunning, or occult wisdom or power. 2. change, alternation, increase and decrease, fluctuation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (

BOOK OF SATYRS

ess of purpow introduction the field of black and white art has been generously extended since that golden period in the "eighties" when walker and pinwell and millais wrought their quiet designs, although their olden delicacy of interpretation (for us almost wholly in the hands of clemance housman) can still claim charms which our more facile method can never attain. for every such accomplished craft is the companion of an aristocracy of art, even if it is compelled to prayer and fasting before serving fittingly the high expression which is exhaustive of every resource; but it shares, on the other hand, with commoner orders of art its own eloquence and dignity. thus all advantages we now possess of rapid, literal, and cheap reproduction open the way to an easier acceptance of art which i

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ght one for you; the one path you can travel comfortably and securely. to be of the most use to you, the information i give in this book the training you will get is non-denominational. i take examples from different traditions (e.g. gardnerian, saxon, alexandrian, scottish, giving you both general information and specifics. this is drawn from my more than twenty years active participation in the craft, and nearly twice that in the occult generally. by the time you have finished this training (presuming that you take it seriously, you will be the equivalent of the third degree, in gardnerian or similar. from there you can then, as i have said, go on to other perhaps more specific training if you wish, in the sense of being tailored to a particular tradition. but from this present work you

he very successful seax-wica seminary course that was enj oyed by over a thousand students worldwide. from that experience i know that the formula works, and works well. i would hasten to add that while based on that course, this\ present work is not the same course. the seax-wica course was designed specifically for\ the saxon tradition; this is not. there is some duplication of the more general craft material, yes, but not enough that a prior student of the seminary course could not also enjoy this book. so, if you are a serious student of witchcraft, or wicca, either as a would-be practitioner or as one purely academically interested, then i welcome you. i hope you get as much out of this material as did my previous students- bright blessings raymond buckland san diego, california intro

harge that they had interfered with the elements. since fertility was of great importance fertility of crops and beasts there were certain sexual rites enacted by the wicca, as followers of the nature religion. these sexual rites seem to have been given unnecessary prominence by the christian judges, who seemed to delight in prying into the most minute of details concerning them. the rites of the craft were joyous in essence. it was an extremely happy religion and so was, in many ways, totally incomprehensible to the gloomy inquisitors and reformers who sought to suppress it. a rough estimate of the total number of people burned, hung or tortured to death on the charge of witchcraft, is nine million. obviously not the malleus malleficarutn is in three parts, the first of which treats 'the

ly removed and separate from the body; various ways that the witches may kill the child conceived in the womb, etc, etc. the second part, treating of the methods by which works of witchcraft are wrought and directed, and how they may be successfully annulled and dissolved' deals with 'the several methods by which devils through witches entice and allure the innocent to the increase of that horrid craft and company; the way whereby a formal pact with evil is made; how they transport from place to place; how witches impede and prevent the power of procreation; hoiv as it were they deprive man of his virile member; how witch midwives commit horrid crimes when they either kill children or offer them to devils in most accursed wise; how witches injure cattle, raise and stir up hailstorms and te

witchcraft was also in their eyes anti-christian. ergo, witchcraft and satanism were one and the same. in 1604 king james i passed his witchcraft act, but this was repealed in 1736. it was replaced by an act that stated that there was no such thing as witchcraft and to pretend to have occult powers was to face being charged with fraud. by the late seventeenth century the surviving members of the craft had gone underground; into hiding. for the next three hundred years, to all appearances witchcraft was dead. but a religion which had lasted twenty thousand years, in effect, did not die so easily. in small groups surviving covens, oftimes only of family members the craft continued. in the literary field christianity had a heyday. printing had been invented and developed during the persecuti

s, in 1931. in england, in 1951, the last laws against witchcraft were finally repealed. this cleared the way for the witches themselves to speak up. in 1954 dr. gerald brousseau gardner, in his book witchcraft today, said, in effect 'what margaret murray has theorized is quite true. witchcraft was a religion and in fact it still is. i know, because i am a witch myself" he went on to tell how the craft was still very much alive, albeit underground. he was the first to give the witches' side of the story. at the time of his writing it seemed, to him, that the craft was rapidly declining and perhaps only hanging on by a thread. he was greatly surprised when, as a result of the circulation of his books, he began to hear from many covens throughout europe "in new england the law was as in engl

and continental europe that they were burned at the stake. lesson one: the history and philosophy of witchcraft/ 7 all still happily practicing their beliefs. yet these surviving covens had learned their lesson. they did not wish to take the chance of coming out into the open. who was to say the persecutions could not start again? for a while gerald gardner's was the single voice speaking for the craft. he claimed to have been initiated into an english coven, near christchurch, just before the start of the second world war. he was excited by what he found. he had spent a lifetime in the study of religio-magick and now was a part of it. he wanted to rush out and tell everyone. but he was not allowed to. finally though, after much pleading, he was allowed to present some of the true witch be

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

tapped into. many shamans or witches demand some sort of payment for services, and this is not from avarice, but because all too often if something is not paid for, it is not valued. so be sure that you pay the shaman -especially the cosmic one. this is grass roots magick, but it works. magick for your needs 'enough for my needs and a little more' is another of the maxims of this incredibly moral craft, as i mentioned earlier. you would be amazed the number of times i am asked 'okay, if you are a witch, how come you can't predict the lottery numbers' the answer is that it all comes down to need: and do i need a million pounds? true, like any mother of five children i lurch from one financial crisis to the next and when things get really dire, perhaps i could magically bring forward an anti

rawing in my family and close friends to celebrate with me on the festival days. most solitary witches initiate themselves, though some traditions, such as the saxon seat wicca founded by raymond buckland in the usa, do admit solitary witches. indeed, solitary practitioners are said by some to have been witches in seven previous lifetimes and to possess within them all they need to know about the craft. truth or myth, no one should underestimate the number of private practitioners who do work alone, some coming together occasionally in small, informal groups. solitary witches can use ceremonial magick very successfully, but many do follow the less formal folk magick, linked to the land and the seasons, that was practised by our ancestors in their homes. for this reason, some call themselve

umes leadership and if this does not prove beneficial, it needs to be tackled with humour and sensitivity if you are not to have a quasi-deity in your midst. you may wish to choose a particularly wise member to look after newcomers, explain basic rituals and suggest reading material and meditations and visualisations that can be done at home. other members may undertake to research aspects of the craft that interest them, or collect information about deities and then run informal teachings sessions perhaps on a special evening. one person may undertake to update the book of shadows regularly. joining a coven before joining a coven, consider what you are looking for. some covens emphasise set ritual and ceremony and a learning path that can take years rather than months, along which you pro

th these values will help her immeasurably in her life 'she is a perfect child of the gods: unspoiled and innocent of the limitations humankind have created for themselves. i believe that my greatest gift to her would be to teach her to stand with one foot in each world, the magical and the mundane, so that she will live her life fully and in true happiness, and perhaps inspire others towards the craft' 2- creating spells and rituals [insert pic p032- i have said that magick comes from within the individual, as a spontaneous expression of a higher force. this is not to suggest that it is entirely haphazard, however. in this chapter we shall look briefly at some general aspects of its theory and practice. at the end, i have included a simple ritual to illustrate some of these points. folk m

ange is eight to 13 cycles per second) and are less common in our modern stressful lives. but they are naturally generated, for example, when you daydream, or sit by a fountain and let the rushing water fill your mind, or gaze into a candle flame, or have a lavender- or rose-scented bath. compare these with the traditional routine preparations of fasting and ritual bathing of practitioners of the craft and you begin to see why these are important [insert pic p053- invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of preparing your magical tools and, in more formal magick, casting a circle- these are all ways of marking the limits of the everyday world and the entry into this magical space in which all the normal laws are suspended

uch as chiropractic, aromatherapy and reiki. witches may also be members of healing associations, and conventional medicine is increasingly recognising the value of alternative and much older methods. but many witches without any formal training in either conventional medical treatment or spiritual healing follow the tradition of the wise men and women, the wicca. these practitioners passed their craft down over centuries, from one generation to the next, but we also all have an innate ability to heal, which tells us how to soothe a loved one's headache or a child's distress. if you do wish to learn more of the craft see pages 299 and 305-7 where i have listed books on herbalism and aromatherapy and healing organisations. unlike some modern physicians or surgeons, who sometimes regard the

nce in modern formal witchcraft. you can obtain an athame from a specialist magical shop, but as i said before, any knife- even a letter-opener- will do, although it should preferably have a silver-coloured blade. athames are traditionally double-edged and black-handled, but a single-edged blade is better if you are new to magick, to avoid unintentional cuts. there is a vast array of scouting and craft knives available, with black wooden handles on which you can engrave magical symbols such as your zodiacal and planetary glyphs with a pyrographic set obtained from an art shop. you can also paint moons, stars, spirals, suns, or crosses with silver paint. i use a curved-bladed knife with a silver engraved scabbard, which i bought from a souvenir shop in spain. the athame is set in the east o

CASTING THE CIRCLE

f darkness emerge as one! bless this circle! hail lilith, she who would bless our lives with joy and beauty, and the love of our kin. we seek the sorcerous path! by the power of the toad, sacred of hecate and the powers of night, avail the lunar current unto our selves, so that we shall emerge in the dark light of saturn! by the power of the serpent, sacred of asmodeus and lilith, bringers of the craft of olde, that we shall emerge in the waking dawn of phosphorus! by the power of the goat, oz as known to the secret. bring us union and that opposites are joined, that we shall emerge knowing both good and evil! this circle is hereby sacred, blessed by the light of shaitan the double headed one! perform the witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that wh

CHAOS MAGICK AND LUCIFERISM

the anthropomorphic-created god. god is chaos invariably and lucifer sought to manipulate this power, which the morning star has done successfully. the watchers and the nephilim understood this fact clearly and so did their will in the same fashion. the sabbatic bloodline of those descended from fallen angels is present clearly in this age, equaled with those who were spiritual heirs as well. the craft taught by the fallen angels is further outlined in my the book of the witch moon, which further introduces what can be considered disciplined chaos sorcery. the methods of chaos magick are based within the theories of the universe being subject to those who may open and use the mind on numerous levels. the effects of the earth are reactions to theories and ideas enfleshed. magick is nothing

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

lling the future, and locating lost and stolen goods, water, and buried treasure" to believers, these supernatural traditions clearly served multiple purposes, but at the heart of conjuring practices lay a fundamental quest for power, explanation, and control [17] who were the conjurers? colorful, diverse, and enigmatic, conjure practitioners maintained distinctive styles and expressions of their craft. european american observers provide the first accounts of black\ 21\ black magic page 15 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 conjurers, the earliest dating from the seventeenth century, and often describe practitioners of the supernatural as "cunning men" or "witches" by the nineteenth century the terms for african american conjurers

bert e. cooley "root doctors and psychics in the region" indiana folklore 10 (1977: 191.200. for examples of various terms describing conjure practitioners, see the following: f. roy johnson, the fabled doctor jim jordan: a story of conjure (murfreesboro, n.c: johnson publishing, 1963, p. 2; puckett, folk beliefs of the southern negro, p. 204; james haskins, hoodoo and voodoo: their tradition and craft as revealed by actual practitioners (bronx: original publications, 1978; norman whitten "contemporary patterns of malign occultism among negroes in north carolina" journal of american folklore 75 (1962, cited in mother wit from the laughing barrel: readings in the interpretation of afro-american folklore, ed. alan dundes (jackson: university press of mississippi, 1972, p. 409; mary a. owen

ite and black magic (theophus h. smith, conjuring culture: biblical\ 183\ formations of black america [new york: oxford university press, 1994, p. 145, see also pp. 43, 52.53. james haskins calls the good-evil dichotomy "an outright heresy" in black american conjuring traditions, or at the least "far more european than african or even afro-american (haskins, hoodoo and voodoo: their tradition and craft as revealed by actual practitioners [bronx: original publications, 1978. 38. douglas fraser, african art as philosophy (new york: interbook publishing, 1974, p. 3; albert raboteau, slave religion: the "invisible institution" in the antebellum south (new york: oxford university press, 1978, p. 287. a discussion that considers the "dual potential" of black magic practice is in smith, conjuring

CHRONOLOGIA RORISPERGIUS

nd the same essence (haqiqa, exemplified in twelve persons" 1385-1441 georges aurach 1388 geoffrey chaucer canterbury tales discussed alchemy in the canon's yeoman's tale 1388 d. telesphorus de cosenza 1390 "sefer yetzirah "k" parma de rossi, foll 36b-38b. italy, 1316/7. short version of tamim (from 9thc. c.1390 the regius poem( halliwell ms) ms. is admitted to be the oldest genuine record of the craft of masonry known..the good clerk euclid taught the craft of geometry full wonder wide" 1391 laventian codex 14 fol. 79 verso-100 recto (florence, medici collection, catalogue plutoeo44. this ms. version of "sefer hohkmah" by donollo. 1391-1452 cyriac of ancona ciriaco de' pizzicolli italian merchant and antiquarian with a particular interest in classical greece. 1392 a decree in paris includ

e james i of england. 1584-1653 johann valentin andreae 1584 edward kelley's vision of four castles john dee and edward kelley in cracow bruno's expulsion of the triumphant beast published. in london, alexander dickson the scottish disciple of bruno, published a book on the hermetic art of memory: on the shadow of reason and judgement. hermetic concepts later become an influence on scottish mason craft perhaps via dic(k)son through william schaw's statutes. 1585 petrus bongus mysticae numerorum asserts pythagoras derived from the cabbalists 1586-1652 pietro della valle. travelled extensively in the levant (1614-26, bringing back with him to italy egyptian mummies and coptic manuscripts. 1586-1588 giordano bruno university teacher at wittenberg, preaching the coming of a magical reform move

by touching of several parts of your body, of several gestures, countenances, or actions" platt knew alexander dicson, who taught the art of memory. 1595-1649 hans theodor von tschesch. 1595 libavius alchymia 1597 passages from a diary by martin crusius (the preceptor of simon studion at tubingen university, hinting at the origins of rosicrucian ideology. 1598 schaw statutes which organised mason craft on a national basis, independent of local burgh councils. this was to have a great influence on the way freemasonry was to be organised in england in the following century. 1598-1655 michael guhler, author of clavis apocaliptica(not to be confused with joseph mede's work of the same name) 1599 first appearance of a work of basil valentine. book of lambspring included in barnaud's triga chemi

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

out that they had most wickedly seduced them out of the light, they at length, to prevent a huge misfortune, confessed the same with sadness, and yet withal alleged that what had happened here was not to be animadverted upon them in the worst sense. for inasmuch as the lords were absolutely resolved to get into the castle, and had promised great sums of money to that effect, each one had used all craft to seize upon something, and so things were brought to that state that was now manifest before their eyes. but just because it had not succeeded, they, in their opinion, had deserved no less than the lords themselves; who should have had so much page 30 understanding as to consider that, if anyone could be sure of getting in, he should not have clambered over the wall with them, that there s

e were separated. but now first arose a dispute how the business should be carried out; but this was only a premeditated device, for the virgin instantly made the proposal that we should mix ourselves together in a ring, and that she beginning to count the seventh from herself, was to be content with the following seventh, whether it were a virgin, or a man. for our parts we were not aware of any craft, and therefore permitted it to be so; but when we thought we had mingled ourselves very well, the virgins nevertheless were so clever that each one knew her station beforehand. the virgin began to reckon; the seventh from her was another virgin, the third seventh a virgin likewise, and this happened so long till (to our amazement) all the virgins came forth, and none of us was hit. thus we p

COSIMANO CHARLES ELEMENTARY PSIONICS

can be carried in the pocket without making a bulge that causes your girlfriend's parents to look at you with suspicion. another favorite of mine, which is nice at my age when girlfriend's parents are never encountered anymore because i m married is a child's wooden top. yes, they still make them and you can often find them at the local toy store. failing that, the wooden knobs that they sell at craft stores work very well. the top has another advantage for those of us who have made the mistake of depending upon the honesty of publishers in their royalty statements. they come with their own string. all you have to do is take a small screw-eye, available from your local hardware store, screw it into the center of the flat part of the top and attach the string. now all you need do is measur

rawings, the component parts are built into the helmet itself, making it possible for it work as a self-contained unit with the tuning dials at the front and the antenna encased in the crest. to build it you will need: a plastic helmet (a hard hat is perfect) three potentiometers (the value does not matter like in the box) three knobs a small jack 8 1 inch pieces of magnet strip (usually found in craft stores) a piece of foil several feet of unshielded copper wire for the coil and antenna a sheet of inch styrofoam for the crest duct tape red spray paint the very first thing you must do when you get home from the helmet store is to try it on. it is important that it fit comfortably. after it is adjusted, put it on and look in the mirror and try to get some idea of how the device will look a

CULTUS SABBATI

our knowledge of your past. it actively takes your past, present, and future and creates from them a gate to the eternal. it takes from the eternal and makes a gate for its manifestation through your life, which is afterall the magical link for the great work. pause at the threshold, touch the real, and move on. there's a universe waitiuncultus sabbati: provenance, dream and magistry the sabbatic craft is a name for a nameless faith. it is a term used to describe an ongoing tradition of sorcerous wisdom, an initiatory path proceeding from both immediate vision and historical succession. in a historical sense, the sabbatic craft is usefully set against the background of both rural british folk-magic, the so called cunning-craft, and the learned practices of european high ritual magic. the m

e and there fragments of lore have been passed down to the present-day. in instances where the custodians of lore and ritual have been ardent students of the magical artes, the fragments have coalesced to establish streams of self-conscious tradition. where two or more of these streams conjoin a river is born, and it is from such a confluence that the present-day cultus of the so-called 'sabbatic craft tradition' emerges. cultus sabbati is a body of magical initiates who practise both solitary and collective rituals, whose lineal tradition/s descend, in both oral and textual forms, from surviving 19th century cunning-folk and ritual magic practice. it is not claimed that we practise the very same rites, spells and so forth of the 16/17th century cunning-folk, for it is the very nature of t

r body of lore, some old, some new- yet all constant in vivification from the timeless wellspring of dream. for as time passes, the circle hearkens to the spirits patron to its heritage, and through dream and spirit-mediumship the circle fleshes itself and moves forward. the authenticity of our work does not rest in antiquity, it is active through present and on-going vision. traditional sabbatic craft often employs demonological names and imagery as part of a cipher to convey a gnosis of luciferian self-liberation. similarly, and as aforesaid, rituals may also utilise christian forms and terms, both as part of long-standing custom and as part of a sorcerous intent to willfully re-orientate culturally accumulated 'belief' to magical purposes. the positive and negative aspects of this arcan

nostasis of blasphemy' and readers are directed there for more detailed understanding of this matter. one must be wise to discern the use of veil upon veil: the use of demonological terms should not be misconstrued as advocacy for vulgar 'satanism 'black magic' or such like; neither should our positive use of judaeo-christian terms imply religious adherence in any conventional sense. the sabbatic craft uses sorcerous teachings of a specialised gnostic character, an outer part of which combines a coded use of both luciferic and christo -pagan terms. one must be careful to interpret this; it is a test! few pass beyond it. a defining feature of the cultus is its specialised use of the mythos of the medieval and early modern european witches' sabbath as the basis and idiom for its rituals and

DANCE OF THE WITCHES

. the trance is important for many reasons, but chiefly because it allows for new modes of perception, which in turn allow for the spiritual forces invoked in acts of witchery to be experienced in such a manner that their potential for transformation is increased. their impact is on a more immediate level, one that can be experienced, in some manner, by the consciousness of the practitioner. when craft is done with heart and faith, and with skill, it is effective regardless of the state of mind of the witch; however, the pleasure and depth of the experience is increased a thousandfold when the spiritual motions of the art are made apparent. some acts of craft require the trance to be effective in any meaningful way: divination, for instance, requires a shift into a state wherein subtle rea

d. this is not a technique that uses breathing, or the sounds of nature; or even entheogens. this technique is for people who need a more concrete method of awakening to twilight. to perform this technique, it is vital that you read and understand my famous "two bits of advice- for they are the basis of this technique. for the avoidance of confusion, i will write them here" when doing any kind of craft rite, from a simple housle all the way to the greatest of wisdom or power workings, it is important to keep two simple factors in mind, two understandings that will make any ritual a truly moving and powerful experience. first, always remember that all things are connected, that no two forces or beings are separate within the great body of nature; therefore, any invocation, any thought or fe

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

reference to 'god' or 'the gods' with 'extraterrestrial, the whole thing begins to make sense and becomes so obvious. it is important to remember that in evolutionary terms, the time span between the period when these accounts were written and today is nothing, hardly the blink of an eye. modern ufo phenomena as reported by thousands of people- which include amazing holographic images, beings and craft which appear and disappear (switch dimensions, and a host of other visions and tricks that put walt disney in the shade- were being performed by extraterrestrials in the periods during which the major religions originated. these fourth dimensional manipulators created the religions to control the human mind as they sought to control this dimension. the potential for manipulating humanity wit

shmole (don't say it too quickly) joined a lodge in warrington. he was an astrologer and indeed esoteric knowledge was to be an important part of the new masonry at the higher levels of initiation. masonry had become freemasonry and as the years passed, the only remaining connection with the stonemasons were the symbolic paraphernalia and names for the levels of initiation like apprentice, fellow craft, and master mason. the working tools of the stonemasons- the square, compasses, level, plumbline, gauge, gavel, and chisel- were still used in the bizarre ceremonies and rituals and the freemason's apron was another throwback to the stone masons. but freemasonry now had a very different agenda. during the rituals which the founders of the new freemasonry introduced, barechested initiates wer

different agenda. during the rituals which the founders of the new freemasonry introduced, barechested initiates were blindfolded with a noose around their neck and a dagger held 184 .and the truth shall set you free to their heart. they had to swear to serve the order and keep its secrets, on pain of a grotesque ritual death. the penalty for divulging the secrets of the second degree (the fellow craft mason) is "having my left breast laid open, my heart torn therefrom, and given to the ravenous birds of the air, or devouring beasts of the field as a prey. in the third degree (master mason) it is "being severed in two, my bowels burnt to ashes, and those ashes scattered over the face of the earth and wafted by the four winds of heaven, that no trace of remembrance of so vile a wretch may l

aternity and 'brotherly love! the public apologists for freemasonry will tell you that these rituals are only symbolic, but there is much evidence that not everyone thinks so, including the freemason known as jack the ripper. the powerful ties of loyalty (and fear, too, when necessary) engendered in the membership makes sure that very few have dared to disclose the secrets, even after leaving the craft. in fact, while people may cease to pay their fees or turn up at the lodge, the oaths still apply. there is no mechanism by which a mason, once initiated, can unswear his oath. such oaths were invented to create fear and control. they were not part of the rituals of stonemasons, as some of their few surviving rule books, the 'gothic constitutions' as they are called, have proved. the penalty

nd oaths are based on a piece of invention in the eighteenth century- the freemason story of hiram abif. according to the freemasonry invention, hiram abif was the architect of solomon's biblical temple. the gothic constitutions of the stonemasons make no reference to such a man, but he became the freemasons' martyr figure. invention has it that hiram refused to betray the secrets to three fellow craft masons armed with masonic tools. they murdered him when he would not reveal his secrets, so the myth goes, and king solomon ordered a search when hiram appeared to be missing. hiram's body was discovered 'indecently interred' and was reburied with 'all respect and reverence. solomon ordered those responsible for the murder to be executed and in some versions of the story, the killers, jubela

and flexible mind here, especially as the ufo investigation field will have been seriously infiltrated by those who wish to deflect us. but there are now an average of 150 reported ufo sightings a day. if you accept the claim that only ten per cent of sightings are reported, that's more like 1,500 a day, across the world. they can't all be flown by earth humans and while the elite could use their craft to set up specific events to manipulate the human mind, there are, in my view, also increasing numbers of true extraterrestrials operating on this dimension. some are here to help, others to hinder the transformation of humanity and planet earth. the latter are linked with the global elite, either by face-to-face contact, or via channelling and consciousness control. i have presented a lot o

other dimension. the number of scientists and computer programmers in the uk and the usa working with advanced technology who have met strange, unexplained, deaths is ridiculous. most have been written off as.'suicide. one after the other has died, many of them linked to the star wars project and marconi, a subsidiary of general electric in the uk. if the elite do have 'flying saucer, antigravity craft (and i believe they certainly do, or technology in the 'defence' field they wish no-one to know about, it is just such scientists and computer programmers who might know about it, either by accident or design. maybe they found out too much about that or the technology linked to star wars, which may really be part of the global electronic communications network designed to monitor billions of

DAVID ICKE CHILDREN OF THE MATRIX

and they are connected to the classic "greys" with the big black "eyes, which have become the very symbol of the "et. often these various extraterrestrial factions battled for supremacy in the legendary "wars of the gods. these technologically advanced beings were believed to be gods by the human races because of the apparently miraculous feats they could achieve with their technology and flying craft. by the way, for those who find it impossible to conceive of "intelligent" life forms and humanoids taking a reptilian form, ponder on the words of the cosmologist, carl sagan "there are more potential combinations of dna (physical forms) than there are atoms in the universe" on that basis, given the fantastic diversity of the reptilian species on the earth alone, it would be more amazing if

r bloodlines. in this way, they can co-ordinate through apparently unconnected, even "opposing" areas of society, the same policies. this is how they have created the explosion of centralisation in every area of life: government, finance, business, media, military. it is not by accident or natural occurrence. it is by coldly calculated design. jim shaw, a former 33rd degree freemason, exposes the craft in his book, the deadly deception (huntington house inc, lafayette, louisiana, 1988. he describes how freemasonry is based on the same compartmentalised pyramids. at the bottom are the three degrees known as the blue degrees and the vast majority of freemasons never progress beyond that through either the 33 degrees of the scottish rite or the 10 degrees of the york rite* even at the 33rd de

rs are similar to those drawn by the dogon. today there are streams of reports across the world of people seeing ufos flying in and out of seas and lakes, not least at lake titicaca in peru/bolivia, the highest navigable lake on earth. the respected ufo researcher, timothy good, gives many examples of this phenomenon in his book, unearthly disclosure (century, united kingdom, 2000. he calls these craft usos, or unidentified submergible objects, and includes the accounts of witnesses who have seen them around the world, especially in places like lake cote, costa rica, and the mountainous el yunque rainforest in puerto rico.34 the dogon describe the arrival of the nommo in an "ark" that sounds very much like a spacecraft. robert temple says the dogon indicate that the nommo landed in the reg

spacecraft. robert temple says the dogon indicate that the nommo landed in the region of egypt and describe the tremendous noise and vibration when the "ark" landed, causing a whirlwind of dust. they say of the nommo, a term they also use in the singular "he is like a flame that went out when he touched the earth" dogon legend says the ship, or "ark, landed on three legs, temple writes. a larger craft hovered in the atmosphere. the nommo said that some of their number would be called "the disrupters, and one would "die on the cross, the dogon legends apparently say.35 peruvian creation myths tell of a great disk that came out of the sky and landed on an island called the island of the sun. this is a place i have visited twice on the bolivian side of lake titicaca. during the great deluge

eluge and the upheavals re-emerged from the mountains and underground shelters and began to rebuild a shattered world. we are perhaps talking of around 7,000 years ago when atlantis was finally destroyed, although there are differing opinions on the precise timescale. some ancient accounts say that the extraterrestrial "gods (the "anunnaki" of the sumerian tablets) left the planet in their flying craft during the cataclysm and returned when it was over. wherever the surviving bloodlines and descendants of the mystery school initiates of atlantis and lemuria resettled, advanced civilisations began to reappear. egypt, china and the indus valley in india were among them, but the most significant became known as sumer between the euphrates and tigris rivers in what we now call iraq (figure 9

rom north africa, as did the name of the classic irish symbol, the shamrock. any three-leaf plant in egypt is known as a shamrukh. the rosary beads, such a symbol of the roman catholic church (created by the sumerian-inspired romans and based on sun worship, are from the middle east and still used by the egyptians. the word "nun" is egyptian and their garb is middle eastern. the old irish sailing craft called a pucan was designed in north africa where it was used on the river nile. old irish books employ the same styles as those found in egypt and even the colours used in the irish book of kells and book of durrow are from middle eastern insects and plants. the famous ancient mound at newgrange, north of dublin, has a narrow passageway of some 62 feet that perfectly aligns with the sun as

teru, translates literally as "watchers. the egyptians said that these watchers came in their "heavenly boats" and in ancient cultures across the world you have this constantly recurring theme of "gods" arriving in some kind of flying machine to found civilisations and bring knowledge and techniques that were light years ahead of what existed before. in the indian culture they called these flying craft vimanas. there were several designs of these craft. some were cigar-shaped while others were described as doubledecked with a dome and porthole windows. both types are regularly described in ufo sightings today. the ancient indian texts describe anti-gravity technology of the type used in "flying saucers. so much so that when the chinese discovered sanskrit documents in tibet and sent them t

DAVID ICKE THE BIGGEST SECRET

ities. in the 1930s,american and australian servicemen landed their planes in remote parts of new guineato drop supplies for their troops. the locals, who had never seen a plane, believed theservicemen were gods and they became a focus of religious beliefs. this would havebeen even more extreme in the ancient world had their advanced race been beings fromother planets, stars or dimensions, flying craft more advanced than anything flown (atleast officially) by todays military. an influx of knowledge from outside this planet oranother source would explain so many of the mysteries that official history greets with4a deafening silence. the incredible feats of building also become explainable and sodoes the mystery of why early civilisations like egypt and sumer (the land of shinar inthe bible)

alt. afterreferring to the original sumerian, zecharia sitchin says that the true translation of thatpassage should read that lots wife was turned into a pillar of vapour which, onbalance, is rather more likely!all over the world in every native culture you will find stories of a great flood and thesumerian tablets are no different. sitchin says they tell how the anunnaki left the planetin flying craft, as an enormous surge of water wiped out much of humanity. there is nodoubt that an unimaginable catastrophe, or more likely catastrophes, were visited upon theearth between approximately 11,000 and 4,000 bc. the geological and biologicalevidence is overwhelming in its support of the countless stories and traditions whichdescribe such events. they come from europe, scandinavia, russia, afric

ers say it means the fallen ones or those whohave fallen. the word renown in that passage in genesis is translated from thesumerian word shem. this has been translated in the bible as relating to name, as inmaking a name for yourself as a man of renown. sitchin says the real meaning of shemis sky vehicle. he says it comes from the root, shu-mu, which means that which is amu, and a mu was a flying craft, he says. so men of renown becomes men orpeople of the sky vehicles. it was these who interbred with human women. thispassage in genesis, i would suggest, tells of the interbreeding between theextraterrestrials or inner terrestrials with humans to produce the reptile-human hybrids.the term sons of god in fact comes from the hebrew, bene-ha-elohim, which reallytranslates as sons of the gods

crozophoratinctoria. the crossed arms pose of many egyptian portrayals of their god, osiris, canbe seen in irish manuscripts. the irish sweaters made on the isle of arran carry,according to at least one expert on the history of knitting, designs first given to them byegyptian coptic monks.42 the main blood group of arran (aryan) is different frommost of the irish population. the old irish sailing craft called pucan was invented by thenorth africans and used on the nile. excavations at navan fort, near armagh city,found remains of the barbary ape estimated to have lived about 500 bc. the barbaryape today is mainly associated with gibraltar, but its home in 500 bc was north africa.libyan dragonskins (mercenaries) were believed to have been at large in ireland 2,000years ago. in the second ce

st rite of world freemasonry are the 33 degrees (initiation levels) calledthe scottish rite. it is named after that little country in the north of the british islesbecause that is where many of the ancient bloodlines settled to be followed by thetemplar knowledge at the time of philippe the fair. now the templars had re-emergedpublicly under another name- freemasonry. the other main stream of the craft is theyork rite, after which new york is named, which is the centre of united statesfreemasonry to this day. some researchers believe that the priory of sion wrestedcontrol of the scottish and york rites from the templars who later crossed the englishchannel to found french freemasonry. this may be true, but in the end they are all thesame organisation at the highest level. you can still see

of religion to all mankind18 theroman writer, gaius plinius secundus, better known as pliny, refers to undergroundpeoples who had fled from atlantis and there are the legends of the inner earth dwellerscalled the troglodytes who, pliny said, have hidden in their tunnels a great, ancienttreasure.19 such stories abound in every culture.254the nazi flying saucersstories also abound of flying saucer craft built by the nazis before and during the warunder programmes controlled by the thule and vril society. german researcher, janvan helsing, and many others, have detailed some of the technology which wasproduced after 1934, including the vril-1 fighter, vril-7 (see picture section, and thehaunebu 1, 2 and 3.20 these and others were known collectively by the allies as thefoo fighters. wendelle

ghters. wendelle c. stevens, a us airforce pilot in the second world war andnow a ufo investigator, says that the foo fighters were sometimes grey-green,sometimes red-orange. they approached his aircraft as close as five metres and thenjust stayed there, he said. they could not be shaken off or shot down and caused manysquadrons to either turn back or land.21 helsing includes photographs of these craft andother researchers support this information. i am always very wary of photographs ofthis kind because they can easily be faked and circulated until they become accepted asfact, but there is a documentary video, ufo- the secrets of the third reich, and theresearcher and lecturer, vladomir terziski, also includes a wealth of material on thissubject. the german flying saucers, apparently, had

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

so devastated that they would leave freemasonry and expose its inner secrets. there is one short paragraph that properly and concisely defines the heart and soul of the invisible fraternity of freemasonry. let us return to manly p. hall for this quote "when a mason learns the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands and before he may step onward and upward, he must prove his ability to properly apply energy [the lost keys to freemasonry, manly p. hall, published by the macoy publishing and masonic supply company, inc, richmond, virginia, 1976, p. 48; emphasis added] the scottish rite journal praised manly p. hall in 1990 as "masonry's greatest philosoph

length of my natural life. if i fail to bring him each year the offering specified above, then my own soul shall be forfeit to him. signed. invocant signs pact with his own blood" page civ 'the lost keys of freemasonry' by manly palmer hall 33 "when the mason learns that the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands and before he may step onward and upward, he must prove his ability to properly apply this energy" page 48 'the secret doctrine' by helena petrovna blavatsky "lucifer represents..life..thought..progress..civilization. liberty..independence..lucifer is the logos..the serpent, the savior" on pages 171, 225, 255 (volume ii "it is satan who is t

DAVIDSON DAN SHAPE POWER

by 1930, schauberger had developed anti-gravity machines which could my much higher and faster than any known aircraft of the day and developed free energy devices which achieved tremendously higher output power than input power. the gravity machines resembled flying saucers or unidentified flying objects (ufo) seen and documented by thousands of observers in the past 60 years. a couple of these craft are shown in figure 2.4.1-1. figure 2.4.1-1 two of schauberger's levitation craft built for nazis in wwii. in 1934, viktor was "requested" to meet with hitler 13. hitler offered schauberger a job as a scientist developing aircraft based on the antigravity discoveries. when schauberger refused, hitler put viktor's family in a prison camp which forced viktor to work on his inventions for hitle

of schauberger's levitation craft built for nazis in wwii. in 1934, viktor was "requested" to meet with hitler 13. hitler offered schauberger a job as a scientist developing aircraft based on the antigravity discoveries. when schauberger refused, hitler put viktor's family in a prison camp which forced viktor to work on his inventions for hitler. viktor worked for the third reich on anti-gravity craft from 1938 to 1945, the end of wwii. when the allied forces took over germany, the army intelligence corp discovered schauberger's research, including several unfinished disc craft. this brought a new peril to schauberger in the form of "vested interests" who did not want free energy technology to be released for public use. agents of the vested interest group contacted schauberger and contra

DIABOLUS

s of certain phrases of the bible recited backwards35. in the toad rite36, ahriman is a primal or infernal spirit mask of cain, thus through the flesh of cain does the devil first manifest and later initiate. in east anglian hereditary witchcraft, it is suggested that when cain went to nod he was greeted by the devil who made him the first witch. even with older areas of historical and hereditary craft cain as the manifestation as the first sorcerer, created by the devil, holds the true foundations of the craft which indeed separates it from it s watered down wiccan varieties. british hereditary witch nathaniel harris has written an article on cain based on his family teachings, lore and his own sorcerous study and work37. his theories are sound and hold much inspiration for those who util

DION FORTUNE MYSTICAL QABALA

igher standpoint, as it always should be if it is not to degenerate into black magic, to unite them with tiphareth, which is the focussing-point of the higher self, or individuality. in discussing netzach, therefore, we have definitely passed within the portal of the mysteries, and are treading upon the sacred ground reserved for initiates. 44. i am no advocate of a secrecy which is s mply priest-craft, but there are certain practical secrets of the mysteries which it is inadvisable to cry aloud lest they be abused. there is also the inveterate tendency of human nature to apply its own definitions to familiar terms, and to refuse to recognise them apart from their familiar associations. if i lift a corner of the veil of the temple and reveal the fact that sex is simply a special instance o

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ded together, made five whole days. these he joined to the three hundred and sixty days of which the year then consisted.[2] upon the first of these five days was osiris brought forth;[3] and at the moment of his birth a voice was heard to proclaim that the lord of creation was born. in course of time he became king of egypt, and devoted himself to civilizing his subjects and to teaching them the craft of the husbandman; he established a code of laws and bade men worship the gods. having made egypt peaceful and flourishing, he set out to instruct the other nations of the world. during his absence his wife isis so well ruled the state that typhon [set, the evil one, could do no harm to the realm of osiris. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the q

ELLIS LOW TWELVE 1907

of the fraternity should possess the means of making themselves iv introduction known to one another and thus avoid the necessity of proving their skill as craftsmen. in order to do so, and to enable a mason to claim the hospitality of his brother masons, a system of symbols was devised, in which every mason was initiated and which he was pledged to keep secret. the term "free" as applied to the craft, arose from the fact that its members were exempted by several papal bulls from the laws which governed ordinary laborers, as well as from the various burdens imposed upon the working classes in england and on the continent. these laws bound the free masons to certain religious duties, and it was natural that a craft whose principal business was church building should receive the special att

a resurrection to a future life; a book of the law of god must constitute an indispensable part of the furniture of every lodge; all men in the sight of god are equal, and meet in the lodge on one common level" the universality of the order was set forth by charles whitlock moore, of massachusetts, in 1856, at the centennial anniversary of st. andrew's lodge, boston "at the reorganization of the craft and the establishment of the present grand lodge of england, in 1717, we laid aside our operative character, and with it all pretensions to extraordinary skill in architectural science. we then became a purely moral and benevolent association, whose great aim is the development and cultivation of the moral sentiment, the social principle, and the benevolent affections, a higher reverence for

table lodges are maintained, despite the opposition of a bigoted priesthood; and in all british america, from newfoundland, through nova scotia and the canadas to the icy regions of the north, masonic lodges and masonic brethren may be found `to feed the hungry, clothe the naked and bind up the wounds of the afflicted" ancient free masonry consists of the three degrees- entered apprentice, fellow craft and master mason. upon these are based the york rite and the scottish rite. the former takes its name from the city of york, in the north of england, where the annual and general assemblies of the craft were re-established in a .d. 926. in addition to the symbolic degrees, it includes capitular, cryptic and chivalric grades, conferred in bodies known respectively as the chapx introduction te

f his being a member of the same order with himself "do you have lodge buildings among the chippewas" asked the master "no; we always meet on the summit of a high hill, with rows of sentinels, corresponding to our three degrees. it happens now and then that a curious warrior tries to reach the lodge. he may succeed in passing the entered apprentice line, but is sure to be discovered by the fellow craft sentinels. and" added brother jennings, with a significant smile "he never makes a second attempt to tread on forbidden ground "why not "for the reason that he is invariably put to death. i have seen it done" the same thought was in the minds of us all; this brother had probably assisted in the exequies of such an intruder "how is it with the apaches" i inquired. our visitor shook his head "

mo and some of the others into subjection, and to make them good indians "i'm afraid you will have to use general sheridan's plan, when he declared that the only good indian is a dead one. no, my brother, if you ever get into hot quarters in the southwest, don't count on any help from the order" after further chat the lodge was called to labor. the visitor remained through the raising of a fellow craft to the master's degree. he and i talked as we gained chance, and when the lodge broke up he invited me to call upon him at the tremont hotel. i presented myself on the following evening. he received me in his handsome apartments, and confirmed my belief that he was in good circumstances. he had every convenience and luxury at the command of the hotel, smoked the finest cigars and invited me

her accident may occur "if he has any idea that you are onto his game, you will be in tenfold greater danger than ever before. well, good luck go with you" when i had reached a point fairly beyond our camp i was impressed for the first time with the absurdity of the task taken upon myself. i had set out to circumvent one of the most skilful trailers and scouts in the service. my woodlow twelve 61 craft as compared to his was foolishness. he could give me cards and spades and beat me every time. true, he was somewhere in these hills, but i might prowl among them for a week without getting sight of him. an unprecedented piece of luck had brought me knowledge some time before, but such accidents are never repeated, or, at least, not often enough to justify hope on my part. none the less, i ha

tney for the money[$5oo] and crossed to the west side of the river "they travelled on horseback-three horses in the party; monday night they rode some thirty miles farther to a point near the present city of hamilton, where the journey ended. morgan signed a receipt for the $5oo. he also signed a declaration of the facts in the case "we supposed we could at any time trace him up. we felt that the craft would be the gainer by our labors. we were prepared to send his wife and children to him as agreed. we supposed that that was the end of it "what a tremendous blunder we all made! it was scarcely a week until we saw that trouble was before us. it was not a fortnight until colonel king sent a confidential messenger into canada to see morgan and prepare to bring him back "but alas! he who had

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

na. in 1973, two shipyard workers, charles hickson and calvin parker, were abducted as they were fishing in pasacagoula, mississippi. several others also occurred that year. then in 1975 six men in arizona reported that a coworker had disappeared as he approached a hovering ufo. travis walton reappeared five days later and began to recount his story of a forced encounter with the being aboard the craft. again that year, other less notable abduction cases were reported, but equally important, a made-for-tv movie about the hill case ran on nbc on october 20. an increasing number of cases were reported annually through the end of the decade. abadie, jeannette encyclopedia of occultism& parapsychology. 5th ed. 2 as the abduction reports often included an element of memory loss, the encounters

eaking with great derision of nearly all mystical writings other than his own and those of his hero, abra-melin. abraham fiercely criticizes all those who recant the religion in which they were raised and contends that no one guilty of this will ever attain skill in magic. nevertheless, throughout the manuscripts, abraham manifests little selfishness and seems to have worked toward success in his craft with a view to using it for the benefit of mankind in general. his writings also reflect a firm belief in a higher self existing in every man, and a keen desire to develop it (see also nicholas flamel) sources: the book of the sacred magic of abra-melin the sage. translated by s. l. macgregor-mathers. chicago: de laurence, 1932. reprint, new york: causeway books, 1974. abrams, albert (1863.1

so coauthored, with desmond leslie, flying saucers have landed (1953, the book that launched the contactee phenomenon. adamski claimed that he had been contacted by the venusian occupant of a flying saucer that landed in the california desert november 20, 1952. subsequently adamski claimed to have had contact with spacemen from mars and saturn and to have traveled 50,000 miles into space in their craft. after adamski s revelations, the convention of spaceman contacts, messages from outer space, and warnings about the welfare of the cosmos became firmly established. adamski expanded upon his revelations in two subsequent volumes: inside the space ships (1955) and flying saucers farewell (1961. by the late 1950s adamski was an international celebrity who lectured to large audiences in north

rdinary vitality. albertus therefore decided that he must show his gratitude to the madonna by entering the priesthood, and eventually he won eminence in the clerical profession. in 1260 he became bishop of ratisbon. his books include summa de creaturis and summa theologiae. albertus was repeatedly charged by some of his contemporaries with holding communications with the devil and practicing the craft of magic. he was said to have invited some friends to his house at cologne, among them william, count of holland, and when the guests arrived they were amazed to find that, although the season was midwinter and the ground was covered with snow, they were expected to have a meal outside in the garden. their host urged them to be seated, assuring them that all would be well. though doubtful, t

nt some hypnosis sessions that the entire story surfaced. it appears that soon after her father saw the creatures, all of the family was placed in a state of paralysis and several small gray beings entered the house and addressed her telepathically. they took her aboard their spaceship, an action requiring andreasson to pass through the closed door of her house and to float toward the disc-shaped craft. on board the ship she was run through a series of tests that included probes of her body with a needle and the removal of a small object from her head by a needle inserted into her nostril. she next had a visionary experience of traveling into another world where she met a being whom she, a christian, saw as god. the voice told her that she was a chosen one. the events aboard the ship close

form of witchcraft that he called seax (or saxon) wicca. he presented this new witchcraft in a 1974 book, the tree: the complete book of saxon witchcraft. that same year he also married joan helen taylor, who became his new high priest. buckland then developed a correspondence course in seax wicca, which he offered through the 1970s. he also moved to southern california where his approach to the craft evolved. he continued to write on a wide variety of magical and witchcraft themes and his latest books include practical color magick (1983, complete book of witchcraft (1986, and the secrets of gypsy fortunetelling (1988, which is of a series of books on gypsy occult practices. as of the mid-1990s, buckland has written more than 20 books. one, a spoof on the books of james churchward, was c

randomized for each run in the test. this is in distinction to an open deck. close encounters of the third kind title of a 1977 movie about ufos or flying saucers, produced by columbia pictures and directed by steven spielberg. the film.a story about a group of people mysteriously drawn to a site in the western united states where government personnel hoped to communicate with a extraterrestrial craft expected to land.was fiction but drew heavily upon ufo research and theory. astronomer and ufologist j. allen hynek served as technical consultant on the film and made a brief cameo appearance. several of the movie s subplots were based on firsthand accounts of claimed sightings of ufos. the title derives from a grading of types of ufo sighting reports developed by hynek; the first kind deno

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

aus aegypten, aethiopen, 1842.45 into english. he also contributed articles on peking, america, and scandinavia to theodore alois buckley s work great cities of the ancient world (1852. the next year he assisted walter savage landor in a new edition of imaginary conversations. in 1870 mackenzie married alexandrina aydon, daughter of a freemason. his marriage became the occasion of his joining the craft in the same year. he was author of the royal masonic cyclopaedia (1877) and also planned a work called the game of tarot: archaeologically and symbolically considered, which was announced but not published. in 1861 mackenzie visited the famous french occultist eliphas levi (alphonse louis constant) in paris and published vivid personal recollections of the man and his outlook in the rosicruc

ans through the rest of the decade and was frequently cited as an authoritative presentation of the beliefs and practices of modern witches. he also began to publish a periodical that flourished through the early 1970s, the wica newsletter, and the witchcraft digest. martello identifies himself as a traditionalist wiccan with sicilian roots. his coven operates under the name witches international craft associates. he also founded and heads hero press, a small publishing operation. martello died in june 2000. sources: martello, leo louis. curses in verses. new york: hero press, 1971. weird ways of witchcraft. new york: hc publishers, 1969. melton, j. gordon. religious leaders of america. 2nd edition. detroit: gale research, 1999. martial arts a group of asian skills combining mental, physic

elves. writing about the sorcerers of mexico, bernardino de sahagun, an early spanish priest, stated that the naualli or magician was one who enchanted men and sucked the blood of infants during the night, a reference to the vampire-like characteristics of central american magical practitioners. he observed that the magician was ignorant of nothing that appertained to sorcery, and possessed great craft. magicians hired themselves out to people to work evil upon their enemies, and to cause madness and maladies. he added: the necromancer is a person who has made pact with a demon, and who is capable of transforming himself into various animal shapes. such people appear to be tired of life and await death with complaisance. the astrologer practices among the people as a diviner, and has a tho

onal council for geocosmic research journal encyclopedia of occultism& parapsychology. 5th ed. 1090 hynek center for ufo studies. keyhoe, who had resigned as chairman of nicap, retired to his home in virginia and wrote his last book, aliens from space (1973, in which he targets the cia rather than the air force as the source of the government s ufo coverup. he also endorses a plan to entice alien craft to land at an isolated air strip decorated with unusual and novel displays. sources: clark, jerome. the emergence of a phenomenon: ufos from the beginning through 1959. vol. 2 of the ufo encyclopedia. detroit: omnigraphics, 1992. hall, richard h. the ufo evidence. washington, dc: national investigations committee on aerial phenomena, 1964. jacobs, david m. the ufo controversy in america. blo

y. 5th ed. 1116 ical practice. there is a degree of variation from coven (small worshipping group) to coven. traditionally, gardnerians worship in the nude, but many new wiccan coven dress for rituals. there are annual dues for members and each coven may ask for an additional fee to cover the small costs involved in running the coven. however, no fees may be charged for initiating anyone into the craft or for the performance of an act of magic. church members are very active in the larger wiccan community, especially with the covens of the covenant of the goddess. most new wiccan covens are found in the western united states. headquarters are at box 162046, sacramento, ca 95816. information about the group can be found in its periodical, red garters, and on its website, http//www.angelfire

ate, padrick worked as a radio/television repairman. he was married and the father of three sons. frightened at the sight of the ship, he dropped his guard after the being from the ship assured him that they were not hostile. he invited padrick aboard their ship. walking into the saucer-shaped ship, he met a humanoid being who spoke english and indicated his name was xeno. all the entities on the craft were young. the single female among the crew was attractive. the other crew members did not speak, and padrick concluded that they communicated by telepathy. this observation appeared to be confirmed by xeno s slowness in answering padrick s questions. he seemed to be receiving his answers through telepathic contact with another source. xeno indicated that he came from a planet hidden by ano

his daughters were named alcyone, asterope, celaeno, electra, maia, merope, and taygete. each has her own story from the mythological cycles. pleiades, largely a concern for the astronomical community in recent centuries, broke into the news in 1975 when eduard albert billy meier, the leader of a small metaphysical study group in his native switzerland, announced that he had seen a saucer-shaped craft land and had communicated with its pilot, a woman named semjase. semjase claimed to reside on a planet in the pleiades. having discovered earth in the distant past, some pleiadians settled here and intermarried. the peace-loving semjase was part of a group who were attempting to assist humanity out of its warlike tendencies. meier claimed that semjase allowed him to take pictures of the plei

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

nts were a popular fringe subject in nineteenth-century america, and in the latter half of that century, spiritualist mediums sometimes communicated with martians or even experienced out-of-body journeys to the red planet. in 1896 and 1897, during what today would be called a nationwide wave of unidentified flying object (ufo) sightings, american newspapers printed accounts of landings of strange craft occupied by nonhuman crews of giants, dwarfs, or monsters presumed to be visiting extraterrestrials. but in the ufo age that is, the period from 1947 to the present, when reports of anomalous aerial phenomena became widely known and their implications much discussed a small army of contactees, recounting physical or psychic meetings with angelic space people, has marched onto the world stage

her spaceman, b, grevler flew into space. they appro a c h e d what grevler describes as a positively huge mother sh i p, which tinier ships, similar to the one they we re aboard, we re entering. once inside the mother ship, grevler and her friends went to the temple, visited by returning crews to thank the creator for a safe voyage. subsequently, either in the mother ship or in the smaller scout craft (her account is vague on this detail, she visited venus and saw beautiful buildings and a kind of university. at the latter, students were taught universal knowledge and trained in extrasensory perception. they also learned cosmic language which is expressed simply by symbols of various forms and colors, so that meanings are the same in any language (anchor, 1958. grevler had other space adv

ough hypnotic regression. a 1 in the first case to come to the attention of ufologists, a portsmouth, new hampshire, couple, barney and betty hill, experienced a close encounter with a ufo on the night of september 19 20 while traveling through the white mountains. at one point, barney hill stopped the car and stepped out with a pair of binoculars; through them he saw humanlike figures inside the craft. one was staring directly at him. terrified, the couple fled, all the while hearing beeping or buzzing sounds. once back home, the hills eventually realized that at least two hours seemed missing from their conscious recall. in november betty had a series of unusually vivid dreams in which beings forced her and her husband into a ufo. she and barney were separated, and betty underwent a medi

mski obs e rved the landing of a saucer and the emergence of the beautiful, blond-haired ort h o n, a visitor from venus, who expressed concern about the human race s warlike ways (in later years adamski would tell confidants that his first contacts with extraterre s t r i a l s o c c u r red in his childhood, but he never said as much publicly) t h ree weeks later ort h o n returned in his scout craft over ad a m s k i s palomar ga rdens residence and allowed the ship to be photographed. the resulting pict u res would generate enormous controve r s y and, for many, virtually define the image of a flying saucer as a domed disc with a thre e- ball landing gear. a fifty-four-page account of adamski s early contacts was added to an already existing manuscript (on supposed space visitations th

that unn e rved sh u t t l ewood, who felt that the ostensible extraterrestrial had powers that, if provo k e d, could instantly destroy him. karne said that traellison, caellsan, and selorik had re t u r n e d to their home c a n t e l (planet. he spoke of an imminent war in the middle east the si x- da y war erupted the following june and of further ufo appearances, this time of cro s s- shaped craft, in the fall. he said a t h i rd wo r l d war was almost inevitable at some point in the not-distant future. if it was fought with nuclear weapons, he hinted, extraterrestrials would int e rvene in some unspecified fashion. a new o rd e r, in which earthlings would be trained to become cosmic citizens, would be put in place. i noticed that karne sometimes had difficulty with his breathing, s

icle. the occupant, who indicated that he was from mars, spoke in a friendly fashion, saying that he had earlier visited venus and the moon. he asked if earthlings would soon visit the latter world, and when allingham replied yes, the martian acted concerned. he wanted to know if a war would soon erupt on earth. after this conversation, which occurred mostly by gestures, the martian reentered his craft and flew away, though not before allingham had photographed him (from the back) and his ship. the book asserted that a man named james duncan had witnessed the entire encounter. a year earlier george adamski had published his account of a meeting with the venusian orthon in the southern california desert. allingham s tale thrilled british saucerians, who now felt they had their own contact

ae we re missing, as if they had been melted or cut off. he also complained of a burning sensation in his eye s. while trying to enter his truck to resume his j o u r n e y, turner passed out and was taken to a hospital. after a short stay he was re l e a s e d and, on returning home, suddenly re m e mb e re d that the ufo had lifted both him and the truck inside it. turner also recalled that the craft carried a crew of white-clad, humanlike beings who wore caps. when they took the caps off, turner could see a series of numbers stamped, or otherwise impressed, on their heads. they spoke in a squeaky, high-pitched tone. only when one of them, alpha zoo loo, slowed his speech could turner understand it. as they traveled through space, alpha zoo loo asked turner questions about his truck. eve

FAUST

ee. the rest i know; but what thereby in her deep breast the queen mysteriously may hide, be that for each a secret inaccessible. on, ancient, lead! chorus. oh, how glad do we go hence, hast ning our footsteps, death in our rear, and before us again a towering stronghold s inaccessible ramparts. grant they may shelter as well as once did ilion s walls, which fell down at last through contemptible craft alone! mists spread out, veil the background and now the foreground at pleasure. how is this? how? sisters, gaze around? was not serene sunlight here? drifts of cloud are swaying aloft from eurotas sacred stream; vanished has the beautiful reed-engarlanded shore from our sight, and the swans gliding on freely, gracefully, proudly, swimming glad together, ah, i see them no more! still, though

topheles a fate s reported that distresses. see yonder how the enemy presses around our heroes rocky wall. the nearest heights have been surmounted and if the pass be theirs accounted, we ll find it hard to stand at all. emperor so then deception was played on me! into these meshes you have drawn me; i shudder in this tangling net. mephistopheles courage! all has not failed as yet. have patience, craft, for the last knot. the usual end is fierce and hot. my trusty messengers i have at hand; command that i may give command. generalissimo [who has arrived meanwhile. these men with whom you are confederated have all the time made me feel irritated. no stable luck doth magic earn. as for this conflict, i can t mend it; twas they began it, let them end it. my staff of office i return. emperor k

FIRE OF QAYIN RITE

thin the microcosm. through the hollow reed i bring down the mystick fire from heaven and draw to the earth the royal flame of the sun by my enchantments. the witch now makes burnt offerings of resinous perfumes and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. 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 sac

FREEMASON BLUEBOOK

he three principal rounds of which are called faith, hope and charity. the greatest of these is charity, because our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave through the boundless realms of eternity. furniture of a lodge. the holy bible, the square and the compasses. the holy bible we dedicate to god, the square to the master and the compasses to the craft. the bible we dedicate to god because it is the inestimable gift of god to man* the square to the master, because it is the proper masonic emblem of his office; and the compasses to the craft, because by its use, we are taught to circumscribe our desires, and keep our passions within due bounds. the ornaments of a lodge. the mosaic pavement, indented tessel, and blazing star. the mosaic pave

e the square, level and plumb. the square teaches morality, the level equality, and the plumb rectitude of life. the immovable jewels are the rough ashlar, the perfect, ashlar and the trestleboard. the rough ashlar is a stone as taken from the quarry, in its rude and natural state. the perfect ashlar is a stone made ready by the hands of the workmen, tobe adjustedby the workingtools of the fellow craft. the treslieboard is for the master to draw his designs upon. by the rough ashlar we are reminded of our rude and imperfect state by nature; by the perfect ashlar, of that state of perfection at which we hope to arrive, by a virtuous education, our own endeavors, and the blessing of god; and,by the tresdeboard, we are also reminded, that, as the operative workman erects his temporal building

ed junior warden of this lodge, and i now invest you with this jewel and the implement of your office. the plumb admonishes us to walk uprightly in our several stations, to hold the scale of justice in equal poise, to observe the just medium between intemperance and pleasure, and to make our passions and prejudices coincide with the line of our duty. to you is committed the superintendence of the craft during the hours of refreshment; and it is, therefore, indispensably necessary that you should not only be temperate and discreet in the indulgence of your own inclinations, but careful to observe that none of the craft be suffered to convert the means of refreshment into intemperance and excess. your regular and punctual attendance is particularly requested; and i have no doubt that you wil

ented by a blue taper, which at the opening of the lodge you are (presumed) to light at the altar, thereby reminding you that as it is your province to first direct the minds of the uninformed in their search after truth, so should you seek to be endowed with that divine truth which is so essential to the faithful discharge of the duties of your station* look well to the south *from cunningham's "craft masonry" the junior warden is conducted to the south by the marshal, and the following words may be sung: o warden, with the plumb upraised, what doth thy emblem teach? maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (45 of 76 [11/22/1999 11:51:55 am] do all the craft uprightly walk, and practice what they preach? o warden, where the faithful one observed the glorious sun

regularity; for it is only by a due regard to the laws, in your own conduct, that you can expect obedience to them from others. you are assiduously to assist the master in the discharge of his trust; diffusing light and imparting knowledge to all whom he shall place under your care. in the absence of the master, you will succeed to higher duties; your acquirements must therefore be such that the craft may never suffer for want of proper instruction. from the spirjt which you have hitherto evinced, i entertain no doubt that your future conduct will he such as to merit the applause of your brethren and the testimony of a good conscience. brethren of_ lodge:such is the nature of our constitution; that as some must of necessity rule and teach, so others must learn to submit and obey. humility

venly power give strength to his exertions; may maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (70 of 76 [11/22/1999 11:51:56 am] heavenly goodness fill and enlarge his breast: may his feet rest upon the rock of justice: and from his hands may streams of beneficence continually flow. may his administration of the affairs of the fraternity resound to thy glory, the good of the craft and the welfare of mankind. add thy blessing upon the officers associated with him: may they be faithful and zealous in upholding the hands of their chief in all good deeds; and with ajust sense of their accountability to thee and to the craft, may they labor for the advancement of the interest of our institution. bless the grand lodge and its subordinates, and all brotherhood, wherever disp

odges, of which you are now the head, the true spirit of our order; to make wise decisions for the good of the fraternity; to give due commendation to the worthy; and to rebuke those who act contrary to our laws. by immemorial usage and the irrevocable landmarks of masonry, you are invested, as grand master of masons, with powers and prerogatives which are well nigh absolute. the interests of the craft, for weal or woe, are placed in your hands during your term of office. the good resolutions which, i doubt not, you have formed in your own mind, that these powers shall not be abused or perverted by you, i would gladly strengthen by a word of admonition, which it will not become me henceforth to utter. the very consciousness of the possession of a great power will ever make a generous mind

FREEMASONS SATANISM AND SYMBOLISM

eir knowledge. the lost key to their grade is the mastery of emotion, which places the energy of the universe at their disposal. man can only expect to be entrusted with great power by proving his ability to use it constructively and selflessly. when the mason learns that the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands, and before he may step onward and upward, he must prove his ability to properly apply energy. he must follow in the footsteps of his forefather, tubal-cain, who with the mighty strength of the war god hammered his sword into a plowshare [manly p. hall, 33rd degree, k.t, the lost keys of freemasonry or the secret of hiram abiff, forward by r

e. blight, 33rd degree, k.t, illustrations by j. augustus knapp, 32nd degree, macoy publishing and masonic supply company, inc, richmond, virginia, p. 48; emphasis added] once the mason learns to control his emotion and to apply the "dynamo of living power" the mason can be assured of being able to control the "seething energies of lucifer" in his hands. he makes the admission that masonry is the craft, which is an old name for witchcraft. satanists are assured that, if they will join the coven and learn the craft, he will control the supernatural power of satan, just as manly p. hall promises here. as you can see, they have exposed themselves. powerful proof that freemasonry is satanism. the language is direct and clear. it is not cluttered with deliberately confusing arcane language that

ch is within an inverted pentacle. in one symbol there are three instances of inverted pentagrams. so, just how important is the pentagram to the satanist? listen to the witch of salem, massachusetts, laura cabot, on this question. in her book, power of the witch: the earth, the moon, and the magical path to enlightenment, 1989, p. 90, cabot says "it really isn't that difficult to distinguish the craft from satanism. witches wear the pentacle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and the "evil satan" cabot has more to say on page 93, about the significance of the pentagram to witchcraft "it [pentagram] consists of a five-pointed star in

cle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and the "evil satan" cabot has more to say on page 93, about the significance of the pentagram to witchcraft "it [pentagram] consists of a five-pointed star inside a circle. it is the key symbol of the craft. it is the witch's mandala [emphasis added] the pentagram, inside a circle or with no circle, is the key symbol of witchcraft. both "good" and "evil" pentagrams are within freemasonry in abundance. the triangle- continued from previous article the triangle wasn't the first subject mentioned on this page because the pentagram is far more important to their practice of witchcraft. the triangle

was calculated to symbolize the maternal human body, wherein the c e temple, the andidate must enter to be born again. the uterus and vagina represent the porch of th pillars of the porch r lood vessels. epresent the fallopian tubes, the network, the broad ligament with its accompanying b and the pomegranate, the ovary and its exuberant seeds, the ova cells [rollin c. blackmer, the lodge and the craft: a practical explanation of the work of freemasonry, st. louis, the standard masonic publishing company, 1923, p. 249; emphasis added] first, this reference to being "born again" is not only not biblical, it is blasphemous and satanic. satanists have always tried to teach a counterfeit born again experience. as an occult initiate goes through his initiation ritual, when he is pulled back to

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

sunder the bonds of the oppressed and to abolish all distinctions of caste. this was to be accomplished through the awakening of the divine life in each individual. the leading processes by which the lines of caste were weakened were in direct opposition to the established order of society. it was a blow at the old brahminical social and religious code which had grown up under the reign of priest-craft. notwithstanding the sex prejudice which had come to prevail in india, it was directly stated by buddha that any man or woman who became his disciple, who renounced the world and by abstinence from the lower indulgences of sense proclaimed her or his adherence to the higher principles of life "at once lost either the privilege of a high caste or the degradation of a low one" earthly distinct

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

nd providence; in its esoteric significance it is anattemptto achieve the moral regeneration ofthehumanrace; by the construction of a pure, unsectarian systemofmorality, to create the perfect man.andthis secret purpose remains inviolate because'thevacuous natureofthe great arcanum of allegoricalarchitecture is its permanent protection (issueofmarch 1890. this conviction, that the true natureofthe craft had become. hidden andthatfreemasonry had lost its way, was stressed by waite in the chapter on'thefreemasons'intheoccultsciences(1891).there he counsels'thesoul-student at the thresholdofmystic research' to 'overcome this gravitationofhis desires towards masonry, because 'there is no light there; there is no secretofthe soul enshrined in the recesses of its suggestive ceremonial.'butalthoug

storical connection between masonry and mysticism' and 'masonic doctrine and symbolism in the light of mysticism',bothshow considerable insight into the intricaciesofmasonic symbolism and foreshadow the ideas that waite was to develop later inthesecrettraditioninfreemasonry.but theesoterichistorywas shelved, and it was by a quite different path from that of mysticism that waite drew closer to the craft.duringthe early 1890s there had been much fluttering in masonic dovecotes over the publication in paris of the sensational tales of one'drbataille',under the titlelediableauxixesiecle;as the plot of this luridly illustrated part-work unfolded week by week, it becameclear that it was built upon the earlier revelations of 'leo taxil',whohadproclaimed the existence of the'newand reformed pallad

sideration was whether, were such a course adopted, the order ofthegoldendawnmight profit thereby(sly,p. 161).this wasnotexactlythe whole truth, for waitealreadyknew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the goldendawn, andhisfurther statement 'thatidid notfailto anticipate an extreme probability of in the high gradecircles,ifnotin craft and129-'brotherhoodisreligion. 128arch,withat least a few othersofourowndedications, towhomsymbolism spoke a language andritualopened a realmofgrace'(slt,p. 161) gives awrongemphasis, for those few freemasonswhowere'ofour'own dedications' were to be found alreadywithinthe confines ofthegoldendawn.themost probable reasonforwaite's seeking admission to freemasonry at this time was hisgrowingaw

8arch,withat least a few othersofourowndedications, towhomsymbolism spoke a language andritualopened a realmofgrace'(slt,p. 161) gives awrongemphasis, for those few freemasonswhowere'ofour'own dedications' were to be found alreadywithinthe confines ofthegoldendawn.themost probable reasonforwaite's seeking admission to freemasonry at this time was hisgrowingawareness that only by passingthroughthe craft degrees and theholyroyal arch would he be able to enter thosehigherdegrees whose rites he so eagerly desired. to this end he sought the help of palmer thomas,who'offered high encouragement' and persuaded w. f. kirby, the entomologistwhowas also amemberofthe golden dawn, to proposebothwaite and blackden for initiation in his lodge.thuson 19 september 1901 waite was made a mason in runymedelod

amemberofthe golden dawn, to proposebothwaite and blackden for initiation in his lodge.thuson 19 september 1901 waite was made a mason in runymedelodge, no. 2430, at wraysbury in buckinghamshire. for reasonsthatwere never explained, waite and blackden werenotraised to the degreeofmaster mason in runymede lodgebut,'as a courtesy, instmarylebone lodge, no. 1305, on 10 february 1902. initiation into craft masonrybroughtno spiritual enlightenment to waite; perhaps because, at his initiation,'itwas so patentthroughoutthati could have toldtheworhsipful master all that he was communicating to me'e-he 'awaitedthegrades beyond'(slt,p.162).hewas, however, a conscientious mason and attended hislodgeregularly until he was installed as worshipful masterin1910; after that his attendance declined, ceasin

vives, albeit in a somewhat reduced and altered form, and i donotintend to cause distress to its members by publishingthetextsofritualswhichthey perceive as sacred.198 a. e.waite-magicianofmanyparts_2.coburn'sprincipal publishedworkswere:london(1909),newyork(1910),men of mark(1913),andmoremen of mark(1922).3.thisis possibly a reference to theirmutualinterest in freemasonry;coburnwas active in the craft and in many'higherdegrees'.4.in a letter to alicemeyncll, 14july1916.it is quoted in a. m. hadfield,charleswilliams.anexplorationofhislife and (1983),p.24. 5.williams,theimage vf thecity andotheressays,selected byanneridler,witha criticalintroduction(1958).see pp. xxiv-xxv.6.thelecture was delivered on12december;thememberin question, miss m. c..debenham,joinedtheorderon20march1924as soror vi

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ersofa masonic rose-croix chapter, for he links them with the templars and says 'i am notofthe two orders; i have abstained from becoming a memberofthem that i might not have my tongue tied or my pen restrained by the engagements i must have made on entering the chapter or encampment.'2in spite of the disclaimer he does not reveal anything about their structure or their rituals for he would, as a craft mason himself, have seen such a revelation as a betrayal of trust.thereis, in fact, no evidence whatever of a secret rosicrucianorderworking its rituals in england until the societas rosicru255 ciana in anglia was founded in1865.according to w. wynn westcott,'therevival of rosicrucian activity in1865in england was the outcome of two sources; on the one hand frater robert wentworth little bro

GILBERT THE MAGICAL MASON

be a dream, and silence greater wisdom than speech.theentire kingdom must disappear,ifthe crown be no more. existence is a certainty, and in affirming this, i affirm god, who is the supreme reason for existence. eheie is proved by jehovah.theten sephiroth113 [reprinted fromlucifer,vol. viii, no. 43 (march 1891, pp.48-9.]12.thereligion of freemasonryilluminatedbythekabbalahfreemasonry, our english craft, describes itself as a 'system of morality veiled in allegory, and illustrated by symbols. a little consideration will, i feel sure, convince us that it is something more than this.'tis not the whole of life to live, nor all ofdeath-todie,wrote the poet montgomery, and the aphorism is applicable also to freemasonry.ourritual presents us with ample internal evidence that the mystery of the cr

of freemasonry 119our third is a very close approximation to that which represen255 ted the slaying of osiris.thebattery of acclamation when the candidate is restored to light is a direct imitation of the sudden crash of feigned thunder and lightning by which the neophyte of the eleusinian mysteries was greeted.thedeath of osiris and resurrection ashorusarerepresented as the decease of the fellow craft and the raising of a new master mason.theentered apprentice is referred to three lights, these are osiris in the east, isis in the west, and horus, who was master or living lord in place of osiris, in the south. note also that there is no light in the north, the type of night,and of darkness, in this also the idea is an ancient one.thethree great, though emblematic, lights compose a bright t

193all in turn.thehuman mind perceived the utter absence of certainty in the results of these prayers and sacrifices; evil fate often followed good works and much prayer, and at other times the wicked and prayerless were seen to prosper. hence arose, among priests first, and then among the people, a variety of mysteries, collateral to religious and established practices, which sought to obtain by craft and arts some definite answers to questions, so as to guide their actions to issues of success. men tried to discover the future, to gain a fore-knowledge of the result of a proposed action, and at last to discover the pages of the book of fate. men perceived that the free will which they seemed to possess, was only a hope and not an attainment, and so fell naturally into the idea of predest

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 the key-stone. in medieval times workmen put each his own mark on squared stones, and it is suggested that key-stones bore the marks of overseers. in the royal arch we hear not only of an arch and a

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

se that he belonged to the order 7[7. a detailed refutation of claims to the contrary is give by r. l. tafel in his documents concerning the life and character of emmanuel swedenborg (1875, vol. 2, pp. 735 739, and the only contemporary scholar to argue in favour of swedenborg having been a freemason, dr. marsha schuchard, has yet to produce any satisfactory evidence8[8. but non-membership of the craft does not imply the absence of a relationship of some kind: the episode of the illumines d avignon is clear evidence that swedenborg had an influence upon freemasonry, albeit unknown to himself; or, in mackey s words: it was the freemasons of the advanced degrees who borrowed from swedenborg, and not swedenborg from them9[9. 7[7] a. f. a. woodford (ed, kenning s masonic cyclopaedia. london, 1

ion, 1975) dr. schuchard has subsequently written numerous other papers on similar topics 9[9] a. g. mackey, encyclopaedia of freemasonry. new edition revised and enlarged by w. j. hughan and e. l. hawkins. new york, 1929 p. 997 it would, however, be the best part of a century before they borrowed again. in the interim those swedenborgians who were drawn to freemasonry were quite content with the craft degrees10[10. samuel beswick and his book discontent, if such it was, did not surface until 1870 and the publication at new york of an extraordinary masonic book: swedenborg rite and the great masonic leaders of tiar eighteenth century. if this did not quite fall, like hume s treatise, stillborn from the press it gained little notice and made no impact at all on the american body masonic. th

n beaver s lodge 17[17. it is just possible that this canadian lodge was beaver no. 234 at thornbury, ont, but this small town is some 100 miles distant from strathroy and there is nothing to indicate that beswick ever had any reason to go there. whatever the truth of his shadowy initiation the text of his book makes it clear that beswick was familiar with standard masonic literature and with the craft ceremonies. the grand lodge of new york, however, was not familiar with him: there is no entry for a samuel beswick in the register card files up to 1853, nor in the post-1853 index volume. it is thus certain that he was not initiated, passed or raised by, nor affiliated with, any lodge under that jurisdiction. his only masonic activity in new york about which we can be certain was within hi

, but irwin, while remaining enthusiastic about the rite, decided against becoming grand master. he explained his position in a letter to w. wynn westcott who had enquired about the rite: i have not intimated to col. moore my acceptance of the gd. mr.ship of the order nor do i think i will do so i should like to see it attached to one of the existing orders. tis a beautiful degree elucidating the craft degrees in a marvellous manner. my ritual extends over 212 pages of closely written sermon paper. you must please yourself about joining. i am to have the canadian warrant which will be called the premier temple of our english order. he then offered a carrot to westcott: if you would care to go in for working it then indeed i should be glad to have you, for i would appoint you master and as

eign grand lodge and temple of the primitive and original rite of phremasonry or swedenborgian rite in and for the kingdom of roumania (the original petition for the charter, with sixteen signatures, is in the library of ugle. such successes abroad were matched however, by increasing failure at home. yarker was gradually losing interest in the rite and it was meeting increasing hostility from the craft. in 1882 the grand lodge of massachusetts took action against spurious rites and degrees and irregular bodies (called masonic, inviting comments from masonic authorities in support of its action. w. j. hughan wrote to that grand lodge setting out the position of the british grand lodges. he concluded his letter by savaging yarker s cluster of rites: as to the swedenborgian rite, the rite of

the west is goodness setting into death; the south is truth ir. light; the north is truth in oblivion. it is. the story of earthly life and the story of the soul. the temple, finally, represents the garden of god. about the 3rd grade, of perfect phremason, or red brother, waite says scarcely any-thing, because of its very curious, but withal bizarre, analogies with its marvellous prototype in the craft. the candidate is pledged to keep secret the ineffable name of god, and in this connection a certain communication is made to him. there was one further aspect that beswick sought to introduce but that was clearly absent from the english lodges. the symbolic temples he wrote to stuart (3 may 1871, could be filled with symbolic representations its walls floors &c, appealing to the eye, which

ective use of a temple filled with symbolic representations. it is an ironic twist of fate that westcott s enthusiasm for an obscure, utterly forgotten, yet wholly respectable masonic rite led by chance to his creation of a magical order more widely written about, more widely imitated, and more widely condemned than any other. it is an irony that beswick, rejected by his church and ignored by the craft, would have enjoyed. acknowledgements i am especially grateful to bro. john hamill, librarian and curator of the library and museum of the united grand lodge of england, and to his assistant bro. j. f. ashby, for their help in unearthing the correspondence of irwin, mackenzie et al. and other documents relating to the swedenborgian rite. to bro. john mandleberg i am indebted for drawing my a

GILBERT R A THE MASONIC CAREER OF A

y waite in redway's journal, walford's antiquarian and with justice; it is a hotchpotch of irrelevant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c, among the masonic brethren, they naturally identify these splendid inanities of occult nomen

he question of modern palladism35[35, was never published. it is, nonetheless, worth quoting its conclusion for it shows a significant change in waite's attitude to freemasonry 'it is a satisfaction to be able to add that the reception of my book among masons has not at all justified the common accusation of languid interest shown by the rank and file of the brethren towards all that concerns the craft. it is sometimes said that the fraternity in england possesses no literature because masons fail to support any enterprise of the kind. possibly the average brother is not a more serious personage than the average man anywhere, and i must admit that it is frequently the members of the higher and so-called spurious grades who take a literary interest in the 31[31] ibid, p. 306 32[32] in the p

nry38[38, went further and claimed that waite 'professes himself to be both a "mystic" and a mason (p. 60- which claim is manifestly untrue- although he was here slightly less off the mark than when he claimed that 'waite is a rosicrucian, and cannot be suspected of catholic leanings (p. 110. he was evidently unfamiliar with both waite's life and his published works. martinism and the road to the craft after the diversions of the diana vaughan affair, waite returned to his more serious literary pursuits. he was becoming increasingly interested in the philosophy of louis claude de saint-martin 'the unknown philosopher (1743-1803, and in the newlycreated martinist order of the french occultist 'papus (dr. gerard encausse, 1865- 1916. he wrote to yarker for advice about joining the martinist

, were such a course adopted, the order of the golden dawn might profit thereby'50[50. this was not exactly the whole truth for waite already knew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the golden dawn, and his further statement 'that i did not fail to anticipate an extreme probability of meeting in the high grade circles, if not in craft and arch, with at least a few others of our own dedications, to whom symbolism spoke a language and ritual opened a realm of grace'51[51, gives a wrong emphasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, th

whom symbolism spoke a language and ritual opened a realm of grace'51[51, gives a wrong emphasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, through his correspondence with blitz, that only by passing through the craft degrees and the holy royal arch would he be able to enter those higher degrees whose rites he so eagerly desired. to this end he sought the help of palmer-thomas, who 'offered high encouragement; and when the time came he prepared our way and was duly present as a guest when blackden and i were at length made masons at runymede lodge in the province of bucks'52[52. and so, on 19 september 19

esired. to this end he sought the help of palmer-thomas, who 'offered high encouragement; and when the time came he prepared our way and was duly present as a guest when blackden and i were at length made masons at runymede lodge in the province of bucks'52[52. and so, on 19 september 1901, at the age of 43, waite was initiated in runymede lodge no. 2430 at wraysbury in buckinghamshire. waite and craft masonry 49[49] ibid, p. 165 50[50] ibid, p. 161 51[51] ibid, p. 161 52[52] ibid, p. 162 as a courtesy to runymede lodge both waite and blackden were raised, on 10 february 1902, in st. marylebone lodge no. 1305 and, as neither of them knew anyone in either lodge, it must be conjectured, in the absence of further information53[53, that palmer- thomas was a personal friend of g. s. beeching wh

d, p. 162 as a courtesy to runymede lodge both waite and blackden were raised, on 10 february 1902, in st. marylebone lodge no. 1305 and, as neither of them knew anyone in either lodge, it must be conjectured, in the absence of further information53[53, that palmer- thomas was a personal friend of g. s. beeching who was then both master of runymede and secretary of st. marylebone. initiation into craft masonry brought no spiritual enlightenment to waite 'for myself it was a curious experience in more ways than one, and perhaps especially because it was so patent throughout that i could have told the worshipful master all that he was communicating to me. my initiation was nothing therefore but a means to an end: i awaited the grades beyond'54[54. he was not enthusiastic about his brother ma

GLOBAL FREEMASONRY

ing in europe at that time. the leader of the templars, mabeignac, with a few other members, found refuge in scotland under the guise of a wall builder under the name of mac benach. the scottish king, robert the bruce, welcomed them and allowed them to exercise great influence over the masonic lodges in scotland. as a result, scottish lodges gained great importance from the point of view of their craft and their ideas. today freemasons use the name mac benach with respect. scottish masons, who inherited the templars' heritage, returned it to france many years later and established there the basis of the rite known as the scottish rite."8 again, mimar sinan presents a lot of information about the relationship between the templars and freemasonry. in an article entitled "templars and freemas

, their cruelty, injustice, wickedness and excesses. moreover, the egyptians were a perverse people, that acquiesced to the system of their pharaohs, and believed in their false gods. despite this, masons maintain that their origins lie in ancient egypt, and regard that civilization as praiseworthy. an article published in mimar sinan praises the temples of ancient egypt as the "source of masonic craft: kf materialism revisited the egyptians founded heliopolis (the sun city) and memphis and according to masonic legend, these two cities were the source of knowledge and science, that is, as the masons would say "great light" pythagoras, who visited heliopolis, had much to say about the temple. the memphis temple where he had been trained has historical significance. in the city of thebes the

y the pope, and controlled a large part of central italy. the masons in italy were founded as an extension of the french masons, and began to exercise an influence in italy from the beginning of the nineteenth century. they wanted to destroy the papal state and eradicate the authority of the church in italy as a whole. according to the author of the book entitled the roman catholic church and the craft, master freemason alec mellor "in italy, the origin of irregular lodges was mainly political; they confused masonry with the fight against the temporal power of the pope."132 masonry began its struggle against religion in italy by means of another secret society that it founded and controlled. this society was known as the "carbonari" this society, first heard of in naples at the beginning o

GNOSTIC CATECHISM

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

nging from the khu or self to the ka or astral body. it is intriguing that these fit so well with the sephiroth of the tree of life, however, when we consider that moses was an egyptian initiate, the link becomes self evident. the life of the average man or women in egypt was saturated with magic, there was no artificial separation between religion and magic. while there certainly was an esoteric craft sustained by a specialised priest class, there was always festivals, feasts and celebrations that catered to the needs of the masses. medicine was closely associated with astrology and herbalism and early forms of metallurgy were taught as part of the arcanum of alchemy. every facet of egyptian life was in some way connected to the mysteries. the pyramids and the sphinx are two of the great

GOLDEN DAWN RITUALS ZAM17

, aristotle, and galen, yea, and that which hath but a mere show of learning, more than the clear and manifested light and truth. those, if they were now living, with much joy would leave their erroneous doctrines; but, here is too much weakness for such a great work. and although in theology, medicine and mathematics, the truth doth oppose itself, nevertheless, the old enemy, by his subtlety and craft, doth show himself in hindering every good purpose by his instruments and contentious, wavering people. to such an intention of a general reformation, the most godly and highly illuminated father, our brother, c.r.c, a german, the chief and original of our fraternity, hath much and long time laboured, who, by reason of his poverty (although descended of noble parents, in the fifth year of hi

GOLDEN CHAIN AND THE LONELY ROAD

orever dwells beyond. in silence profound and deep. and yet, by considering the outward appearances of initiation, the forms which it assumes in terms of perceptible manifestation, we may enter into discussion and endeavour to arrive at a comprehension of its diverse arcana. if justice would be done to its subtleties the manifold complex of initiatory 'forms, as extant within contemporary cunning craft praxis, deserves a broad and detailed study. in the following pages an attempt will be made to accomplish this, to distinguish between the 'types' of initiation which may occur for a seeker upon the path of the elder craft, and furthermore to define the various strands of magical transmission which may be considered as 'lineages' or 'chains of g nosis' in and of themselves. in attempting to

s of magical transmission which may be considered as 'lineages' or 'chains of g nosis' in and of themselves. in attempting to do this i shall admittedly be drawing directly from my own experience, specifically from that which i have gained as the present magister of the cultus sabbati. consequently, a subjective delimitation of the topic is inevitable. indeed, because the 'tradition' of the elder craft is of so many guises and localised variations, no definitive account of initiatory processes may even be tenable. undoubtedly omissions and generalisations will occur and for these i offer an apology in advance. nonetheless, it is hoped that the broad schemata as given below will serve to clarify and to deepen an awareness of the matter in ways hitherto unexplored. with this intent the follo

s can take various forms, ranging from the simplest act of ritual 'authorisation' to the so-called 'grand array' of the full sabbatic ceremony. within the cultus sabbati there are various concurrent lineal streams, and it is from their example that i shall draw in the discussion below. the founding lineage of the cultus is that of 'the red snake, descended from a buckinghamshire stream of cunning-craft practice and folk magic. in terms of its outward expression through ritual practice it has changed with each successive generation, but at its core a body of sorcerous principles is maintained and it is upon this 'alphabet of arcana' that each generation 'fleshes out' its own particular mode of practice. in terms specific to ritual initiation, the principles informing the general process are

iator' confronts the seeker and guides him into the true circle of the arte magical. in the singular magical act called 'the passing-on of power' all is drawn within the one; the initiate, initiator, and the mystery of the rite itself are aligned to open the way for the 'new-born child of witchblood. the act of the 'passing-on' confers the 'power' of all the tradition, its knowledge, customs, and craft. once this 'power' has been received, it is the task of the newborn initiate to realise the arcana for himself- to realise his own autonomy and to go forth anew according to the signs and omens of the way. in summary, this is the way in which initiation occurs within our own circle of practise. the exact details of its process will doubtless vary from one instance to the next, but the core p

oles is traditionally operated. the offices of elder, magister, maid, priest, priestess, summoner, seeress, verdelet, chronicler and ward, are based wholly upon the skills that individuals possess and demonstrate; the 'raising' of an individual to any such position is furthermore subject to the consent of both brethren and spiritual patrons. as aforesaid, within the cultus different 'lineages' of craft observance operate concurrently, sometimes crossing, sometimes remaining categorically distinct. what is it that distinguishes one lineage from another? it is primarily the particular knowledge and characteristic customs of a particular master-pupil chain of transmission which marks one from another. because of this, a single practitioner may study under different teachers to receive differe

an may claim to have received a 'vision, the motives of such claims are made apparent by certain external signs; as the gospel teaches 'one must test all things and hold fast to that which is good. if your path leads you to meet with a true beholder of the mysteries, an initiate without mortal intercessor, then consider yourself blessed indeed. to learn from such a person could reveal more of the craft than any store of knowledge accumulated through the passage of years. from experience i would counsel caution and prudence, but if truth be found then i believe we should respect those who have gained the favour of the divine. to speak boldly, i consider that the lineage of unique transmission, as incepted by the self-recognition of one's innate 'seed of light, is a prerequisite for all who

f the mundane self with the magical ambience of a state or entity. herein the impress of the unseen initiator upon the matrix of sentience or 'mind' is most powerful and efficacious. in practice, mystery-rites comport additional 'degrees, adjunctive zones of empowerment, to which an aspirant has access and in which he or she may gain authority. self-initiation if by predilection one is led to the craft and the only means of entrance there-to is by an initiation self-performed, then let that gate be freely and rightly chosen. if the individual is led there-to by dreams and portents, and is told how to perform such a rite then a way of unique transmission is revealed. if a person accomplishes such a task, then i do not consider anyone else- high or low- has the right to doubt that which esse

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

bove was clear blue, reflecting aquamarine and turquoise tints inshore, and the vast body of the lake, glinting in copper and silver tones, seemed to stretch away for ever. the passages in the legends that spoke of vessels made of reeds needed to be followed up because i knew that boats of totora rush were a traditional form of transport on this lake. however, the ancient skills required to build craft of this type had atrophied in recent years and we were now headed towards suriqui, the one place where they were still properly made. on suriqui island, in a small village close to the lakeshore, i found two elderly indians making a boat from bundled totora rushes. the elegant craft, which appeared to be nearly complete, was approximately fifteen feet long. it was wide amidships, but narrow

ackyard of a ramshackle farmhouse. it was one of several i was able to study over the next few hours and, though the setting was unmistakably andean, i found myself repeatedly overtaken by a sense of d j vu from another place and another time. the reason was that the totora vessels of suriqui were virtually identical, both in the method of construction and in finished appearance, to the beautiful craft fashioned from papyrus reeds in which the pharaohs had sailed the nile thousands of years previously. in my travels in egypt i had examined the images of many such vessels painted on the walls of ancient tombs. it sent a tingle down my spine to see them now so colourfully brought to life on an obscure island on lake titicaca even though my research had partially prepared me for this coincide

contend with the little ripples of the nile. 6 4 ibid, p. 87. 5 see lionel casson, ships and seafaring in ancient times, university of texas press, 1994, p. 17; the ra expeditions, p. 15. 6 the ra expeditions, p. 17. graham hancock fingerprints of the gods 273 another authority felt that the careful and clever design of this strange pyramid boat could potentially have made it a far more seaworthy craft than anything available to columbus .7 moreover, the experts agreed that it had been built to a pattern that could only have been created by shipbuilders from a people with a long, solid tradition of sailing on the open sea. 8 present at the very beginning of egypt s 3000-year history, who had those as yet unidentified shipbuilders been? they had not accumulated their long, solid tradition o

for symbolic purposes.9 i therefore found it hard to understand why they would have gone to the trouble of manufacturing and then burying a boat as big and sophisticated as this if its only function, as the egyptologists claimed, had been as a token of the spiritual vessel that would carry the soul of the deceased king to heaven.10 that could have been achieved as effectively with a much smaller craft, and only one would have been needed, not several. logic therefore suggested that these gigantic vessels might have been intended for some other purpose altogether, or had some quite different and still unsuspected symbolic significance. we had reached the rough midpoint of the southern face of the great pyramid when we at last realized why we were being taken on this long walkabout. the obj

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

e ancient oracles and sybils and an interest in developing trance channeling oriented upon the then-emerging modern flying saucer lore. but i am getting ahead of myself. my subject here is the cipher of the ufonauts. i will document this cipher for you and show you how to decode the cipher, which has been in continuous use since the legendary visit by the gods of sirius. in the early 18th century craft masonic bodies formally merged in a grand lodge that included speculative masons; these individuals mostly aristocrats of wealth and power were not skilled at the building arts and had no direct connection, in most cases, with the rich lore of rosicrucian and masonic legend. they settled on a system of three initiatory degrees, the entered apprentice, fellow craft and master mason. this tri

ystem of three initiatory degrees, the entered apprentice, fellow craft and master mason. this tri-fold system does indeed correspond to the communication of the formal guild secrets of operative, or practical masonry, but has little of the metaphysical meaning and a distinct feel of incompleteness. later a so-called royal arch degree, which attempted to deal with many questions unanswered in the craft degrees, became popular with masons. the royal arch came to include the communication of a secret cipher, cleverly built upon angles and dots and directly translatable into english. this would seem to suggest a late date for the cipher, but it corresponds to the key to the much older aiq bakir, the hebrew qabala of the nine chambers, and is an obvious english adaptation of a much older ciphe

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

d, this was done by the ohg. scuof, os. as. scop (p. 407-8 n, which reminds at once of the supreme shaper of all things and of the shaping norn. the on. has no skopr^ that i know of, but instead of it a neuter shxid, which i only grope after dubiously in ohg (pp. 94. 649, and whose origin remains dark^ skdidskapr, as. sc6pcrceft= poesis. the romance poetry of the mid. ages derived the name of its craft from the prov. trobar. it. trovare, fr. trouver^ to find, invent, and trohaire, trovatore, trouvere is inventor, as scuof is creator. a word peculiar to as. is gid, gidd (cantus, oratio; beow. 2124. 3446. 4205-12. 4804. 4888, or giedd, cod. exon. 380. 25 [yeddynges, chauc; giddian (canere, fari, c^dm. 127, 6. cod. exon. 236, 8. beow. 1253; gidda (poeta, orator' gidda snotor^ el. 419 ^giedda

lus; even sotond himself occurs as a fem. 2 our mhg. poets never give their tiuvel the epithets' grimm, grimmig' these they reserve for death (p. 8i9j. but in as. i liud grendel called' se grimma gast' beow. 20-1. names taken from his nature. 991 103, 10 stands for hell. of judas at tlie last supper receiving the sop and taking it into his mouth, the hel. 141, 11 says 'so afgaf ina tho thiu godes craft, gramoii in-gewitun an thene lichamon, leda wlhti/ so forsook him then the strength of god, demons and devils lodged themselves in his body' gramon habdun thes mannes hugi undergripan' demons had got the mastery over his mind 157, 19'^m/uo(no) barn, fiundo barn' are the devils' household 161, 23. 157, 18' gramono' or' luretharo willio' devils' will and pleasure log, 3' modaga wihti' are uiih

e people credit him with stupendous feats of huilding and stonethroiving: here he puts on completely the burly, wrathful, spiteful and loutish nature of the iotunn (pp. 534. 543-54; stupid devil is used like stiqnd giant (p. 528, the building of christian churches is hateful to him, and he tries to reduce them to ruins; but his schemes are sure to be foiled by some higher power or by the superior craft of man. like the giant, he often shews himself a skilful architect, and undertakes to build a castle, bridge or church, only bargaining for the soul of him who shall first set foot in the new building. what was once told of the giant is now told of the devil, but a harsher crueller motive usually takes the place of milder ones. the giant in building has commonly some sociable neighbourly pur

n (mederi, lahhan (remedium) lie at the root of the words idchencermne enchantress, obei'l. bihteb. 46, lachsnen quackery, conjuring, lachsnerhi witch. staid. 2, 150. in hessian witch-trials of the 16th cent, the usual, nay the only term for bewitching is derren, prop, nocere; as even ohg. tarun acquired, beside nocere, the meanings fraudare, officere, illudere (see suppl. a part of the diviner's craft consisted in casting and interpreting lots. like the lat. sortilegium and sortilegus (m. lat. sortiarius, whence fr. sorcier, our old german words idiozan (graff 4, 1122, mhg. liezen (augurari, diut. 3, 107-8. er. 8123, and miozarl, liezcere (augur, divinator) are applicable to sorcery. then from the customary phrase' mittere, jactare sortem' seems to have been borrowed the expression zouher

the ohg. form of the word is lazus [pron. hatsus, haziisa, hazasa, graff 4, 1091; liazzuso (eumeni- 1"\r\tiere one man is burnt, there be well ten women burnt' says keisersp. om -ig' cin wunderalte.t irip beschoidet den troum' unravels the dream, waltli. 95, 8. a' keriinr) frus ok framayn' foretells of a log that is to perish in the fire, nialssaga 194-9. very early times impute to old women more craft and malice than to the devil himself, as we see by the pretty story of the hag who set a loving couple by the ears when the devil could not, for which he handed her a pair of shoes cautiously on a peeled stick, being afraid of her touch, morolt 917 1007. haupt's altd. bl. 2, 81. h. sachs ii. 4, 9. melander's jocoseria 2, 53. conde lucanor cap. 48. no witchcraft comes into the story, though t

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

nocking at their door, and muffled voices calling. im mediately they rise, go to the shore, and there see empty boats, not their own but strange ones, they go on board and seize the oars. when the boat is under way, they perceive that she is laden choke-full, with her gunwales hardly a finger s breadth above water. yet they see no one, and in an hour s time they touch land, which one of their own craft would take a day and a night to do. arrived at brittia, the boat speedily unloads, and be comes so light that she only dips her keel in the wave. neither on the voyage nor at landing do they see any one, but they hear a voice loudly asking each one his name and country. women that have crossed give their husbands names. procopius s brittia lies no farther than 200 stadia (25 miles) from the

HAMIL THE ROSICRUCIAN SEER

ertaken by a true rosicrucian.itis difficult to establish what it was in freemasonry that appealed to hockley.toa man of his sensibility the basic principlesofcraft masonry, brotherly love, relief and truth, and the practice of ceremonies which attempt to instil in a candidate a 'system of morality, veiled in allegory and illustrated by symbols, would have had an attraction.toa certain extent the craft ritual is a means towards the same end that the rosicrucians were seeking: the perfection of man in the physical world and the preparation for and contemplation of the eternal world which will open to allmankindat the close of their physical existence. it may also have been a part of his publicpersona,the successful and respectable professional man en255 joying membership of an eminently res

england are thematically and administratively linked, the latter being said to be the completionof.the former. as with the lodge he was a regular attenderatthe chapter, taking minor offices but never putting himself forward for267 the principal's chairs, the three principals being the rulers of a chapter.itissurprising that he did not, because the royal arch is a much more mystical order than the craft and, as such, would have had much more appeal to hockley. many areputoff taking office in the royal arch by its rather daunting and complicated ritual, but hockley, having been a member of the committee oftheemulation lodge of improvement, certainly had a facility for learning ritual. surprisingly, in an age when new and 'revived' masonic degrees and orders were proliferating, hockley remain

en you, but in the meantime i hope you will not join an english lodge' hockley either met aninvisiblepowerin france (the letters show he hadbeento paris, or chose to disregard his guardian spirit's warning, for on21march1864 he was initiated into freemasonry in the british lodgeno.8,then meeting at the freemason's tavern,greatqueen-street,london.heappears to have taken a liking to the ritualofthe craft for as soon as hehadtaken thethirddegree,ofmastermason, he became a memberofthe emulation lodgeofimprovement.thisis a lodgeofinstruction at which the ceremonies and thecatechi255tical lecturesofthe craft (in which the ceremonies, symbols and emblemsofthe craft are explained and moralized upon) are rehearsed, the ultimate goal being the ability torenderthemby heart and without error. his prog

hat i shall hear better news as to your health. i remain most faithfully&fraternally yours.1adolphe didier, and his brother alexis, came to england from france in the1840s.adolphe practised healingbymesmerism, alexistherosicrucianseeryears met at weston-super-mare, before removal to irwin's residence in bristol.2the royal arch is a masonic order which, in england, is administrativelylinked to the craft and is regarded as the completion of the master mason's degree.them.e.z. is one of the three presiding officers of a royal arch chapter.thewhole paragraph is a play on a quotation from the royal arch ritual which irwin would easily have recognized. 3 hockley was indeedexalted.he had never been formallyinitiated into or taken any of the degrees of the sria! 4 secretary of the grand stewards l

HANDBOOK OF EGYPTIAN MYTHOLOGY

fourth century bce, but the most complete versions come from the early roman period (see appendix: primary sources. the proper uses of magic and other types of secret knowledge form one of the main themes of these stories. land of magicians by the roman period, egypt was renowned as a land of priest-magicians. the ancient city of memphis was thought to be the place where they learned their secret craft. in the first of the stories about setna, the prince steals the magical book of thoth from an ancient tomb near memphis. he ignores the warnings of the ghosts who inhabit the tomb and is punished by horrible hallucinations until he gives back the forbidden book. several manuscripts ranging in date from the first century bce to the second century ce preserve parts of an actual book introducti

HEKAS

classes, as those which had been burnt up the day befoonthe cauldron no.74 hekas in beginning this article upon the nature of the traditional sabbatic mysteries it is pertinent for me to qualify my own position and thus make some statement of the initiatic provenance which permits me to write authoritatively upon these matters. it is therefore that i make some statement of my own position in the craft- at the time of writing this article and for the past few years i have been serving as the magister of the cultus sabbati; having received the formal passing-on of the power from two lineages of the sabbatic tradition, both of which pre-date those modern revivalist forms of witchcraft, which have become generically, nominalised as "wicca. both of my informing catenae of initiation are curren

ly, nominalised as "wicca. both of my informing catenae of initiation are currently focused in essex, although the members of various cells and the resources drawn upon by them are scattered throughout a much wider area with the consequence that the zones of governance served by the cult constitute a web unsuited to definition by temporal measures. the cultus sabbati is a present recension of the craft tradition constituted by various cells, each of which are using different formulae and modes of praxis covering the spectrum of the arte magical. in stating my own position i should make it apparent that, as magister, i am responsible for the overall co-ordination and direction of the cult in it's present phase of development; this does not infer a subjugation of individuals to a single figu

d links upon the inner with various other bodies of transmission and thus the contexts in which the nature and functions of the cultus sabbati may be interpreted are many and diverse. beyond what i have stated here regarding myself and the sabbatic cult, some readers may already be familiar with my work through the book which i had published in 1992, namely the azoetia: a grimoire of the sabbatic craft- a work wherein i sought to define the quintessential principles of the arte magical as they are specifically transmitted within the tradition of the sabbatic mysteries, and thus it is to this work that the interested reader may have recourse to refer in the course of this article(*in old forms of the craft where this term has been used or adopted, the pronounciation is as follows 'wicca' is

adition of the sabbatic mysteries, and thus it is to this work that the interested reader may have recourse to refer in the course of this article(*in old forms of the craft where this term has been used or adopted, the pronounciation is as follows 'wicca' is pronounced 'witcha 'wiccan' is likewise 'witchan: this is a notable distinction to the pronounciation of these terms in revivalist forms of craft) of form and function within the various situations nominalised as 'workings' by the numerous practitioners of magick in all it's varied forms, there are obviously going to be numerous definitions of what actually constitutes 'work. i am myself curious to know of such definitions, if indeed they have even been considered by the majority. i am interested to know because it is this 'work' whic

t refine or develop consciousness is divorced from the true function of magick, and is thus redundant. i make this definition with a distinct purpose in mind, namely it's bearing upon the current survivals and the present re-vivals of the sabbatic tradition with regard, to the emphasis placed upon the preservation of old practices. the forms utilised by the sabbatic cultus in the practice of it's craft, the ritual choreography and geometry, the myths, the ritual instruments and so on and so on. are based upon a number of principles which govern function. principles which, although definable, are highly subtle in essence, being universal in their application, infinite in their means of application via their modification in accordance with the diversity of context, and which are the very let

nciples which, although definable, are highly subtle in essence, being universal in their application, infinite in their means of application via their modification in accordance with the diversity of context, and which are the very letters and numbers which constitute the witches' alphabet and thus the grammar of the arte entire. in the various recensions offered to us as accounts of traditional craft practices there is often great emphasis placed upon the antiquity of the spell/rite/technique, etc. but little reference to the actual knowledge encoded in the practice. it is the preservation of the forms irrespective of their function which seems to be foremost in the presentation of material as being old and genuine craft. this is of value from a historical and an antiquarian point of vie

outer; upon the inner the grammar of the sabbatic lore permits the most individualised recensions of the tradition to function harmoniously within a group context. this has been proven true in practice and is not an attempt to represent an ideal framework. the distinctions made above regarding form and function are sometimes difficult to detect since many of the structures and techniques used by craft are consistent and have almost always been used, but it is in their manner of application that one with discernment may note that these self-same forms, although having in themselves certain intrinsic values, are being used irrespectively of the knowledge which they encode and thus are being dealt with on levels other than those operated upon by the evolving consciousness of the aspiring ade

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

emitted their monies to burgoyne. there was a scandal, which greatly affected ayton. davidson and dalton fled to the usa, where, according to waite, davidson continued to run the h.b. of l. 2 i have described the royal oriental order of the sat b'hai as 'a comic pseudo-masonic balloon, which rose a few feet into the air, wobbled briefly and then quietly collapsed without the average member of the craft knowing that the thing had ever existed('fringe masonry in england, 1870-85, aqc, vol. 85, 1972. nevertheless, it recruited a few freemasons without much sense of discrimination during the period 187i -80. after the latter date it fell into the hands of john yarker, a major collector of pseudo-masonic 'nonsenses, who ingeniously amalgamated its ceremony of perfection with the ritual of a rec

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

r the gentleman to know about it. it may be dangerous to capture a man in this way unless the lady truly loves him. she must beware; the spell binds them both, and it is not to be taken lightly. many a frivolous sweetheart discovers that magic cannot be undone, and like the thumb, the enchanter, too, is stuck. with control, witchcraft offers a beneficial outlet for creative energy. in the ancient craft all things are unified and related, and there is no chaos. any time you cast a spell you should be in a small area so you can control the atmosphere easily. don't do this in the middle of a ball park because you cannot control all the vibrations in an area that large. you'll need a small room and a table top, preferably one used only for spellcasting. most of the equipment you use should be

INTERVIEW WITH ANDREW CHUMBLEY

sorcerous knowledge and by the path that connects moment to moment realisation to realisation- it brings consciousness into gnosis. magick in this sense leads to the direct realisation of truth, the mystical apotheosis of the arte magical. yet in the most pragmatic sense, magick is the power to bless, curse, attract, repel, call, banish, heal, hurt, bind or liberate. i consider that the sabbatic craft unites both mystical and the pragmatic dimensions to form transcendental sorcery. thus, whether seemingly high or low in application, magick locates the step and connects the spirit to its location- wheresoever one wanders in thought, word or deed. finally, i would add this: magick brings one to meet death before dying and thus bestows an eternally living wisdom. the light magia reveals soph

f mystery-rites which may be regarded as initiations into the way of the draconist into the path of the great dragon azhdeha. in essence, the crooked path teachings intend a direct means of autonomous initiation into the knowledge of the magical quintessence. mh: what exactly does the cultus sabbati represent in its outer and public form? ac: cultus sabbati very literally re-presents the sabbatic craft tradition; as a term in the outer it reorientates the actualities and inner dimensions of the tradition via public texts and images books, articles, and artistic forms. in this sense it may best be described as a magical projection an imaging- forth of the hidden to the seen. rf: since the cultus is a closed circle, admitting through formal invitation only, one has to ask the purpose of such

ting through formal invitation only, one has to ask the purpose of such an outer mask. why publish, why be seen? ac: this is a line of questioning we apply to ourselves in order to test our own rationale. in one very significant respect, the magical projection of the cultus has operated as a pharos for the curren, that is, a beacon or point of orientation for several manifestations of traditional craft. diverse streams of traditional observance, which otherwise may have passed into spirit, have met, communicated and cross- fertilised, simply because the cultus has been visible in exoteric terms, whilst at the same time being recognisable in terms of esoteric knowledge. magically composed works can convey many texts at once; a singular word can open many unseen paths. when eye meets eye in

ey can open a path of aspiration or close it forever. speaking for myself, books like azoetia are mystical love-letters to strangers whom i would not otherwise meet. communicable inspiration is the guarantor of spiritual validity. the outer representation of the cultus sabbati permits the curren to communicate and yet to remain, on the inner, a matter undisclosed. mh: what exactly is the sabbatic craft? what are the origins of this name? ac: at an outer level of definition, sabbatic craft describes a corpus of magical practices which self- consciously utilise the imagery and mythos of the witches sabbath as a cipher of ritual, teaching and gnosis. this is not the same as saying that one practises the self-same rituals in the self-same manner as the purported early modern witches or histori

, teaching and gnosis. this is not the same as saying that one practises the self-same rituals in the self-same manner as the purported early modern witches or historically attested cunning folk, rather it points toward the fact that the very mythos which had been generated about both witches and their ritual gatherings has been appropriated and re-orientated by contemporary successors of cunning-craft observance, and then knowingly applied for their own purposes. the term describes the way in which elements of witch-lore, sabbath mythology and imagery were being employed in the cunning-craft tradition into which i was originally inducted. from what i have learned of previous generations in this and kindred streams of traditional craft, the utilisation of sabbath- imagery had been in proce

f sabbath- imagery had been in process for some time, but during the late 19th century and throughout the 20th century became fully self-conscious. when mythic imagery and direct magical experiences of spirit- flight, faerie convocations, and such like conjoin, the language of sabbatic symbology is actually a very natural vehicle to employ. it is useful at this point to emphasise that traditional craft as a whole embraces many diverse streams of initiation, ritual, custom and spirit-allegiance. i know of at least seven lineages in britain and am quite sure there are many others each with its own character and spiritual individuality. this being said sabbatic craft, as a unifying term denoting a tradition, relates solely to the specific lineages convergent and operative in the cultus sabbat

lely to the specific lineages convergent and operative in the cultus sabbati as an initiatic body. however, one can also speak of the sabbatic current as an initiatory line of spirit-power that can inform all who are receptive to its impetus, and which when engaged with beyond names may be understood as a key unto the hidden design of arte. being born of vision, i would say the origin of sabbatic craft lies truly in the circle itself. rf: can you say more about the ritual symbolism of the sabbatic craft on an inner level, particularly in relation to consciousness? ac: at an inner level of understanding one can speak of sabbatic craft in more subtle ways. the mythic elements of the witches sabbath can be treated as multivalent symbols, each capable of showing innumerable meanings, some hist

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

of darkness in creating the historical conditions needed for certain qualities to come to exist in mankind such as bravery, curiosity, love, and contemplation. this order has many outward names, but only one essen tinvocation of our lord of midnight, mahazhael-deval, being a conjuration of the high sabbatic witch-father copyright by andrew d. chumbley in the present-day recension of the sabbatic craft tradition there are a number of deities and spirits who are honoured and adored as patrons of our arte. amongst these is the circle of the eight witch-fathers and eight witch-mothers, who collectively are revered as the retinue of the faithful gods. the sixteen lords and ladies of the faithful retinue are envisaged as the wardens of the cardinal and sub-cardinal directions of the circle or b

IRISH WITCHCRAFT AND DEMONOLOGY

d that irishmen succeed best out of ireland; those qualities they possess, which fail to ripen and come to maturity in the lethargic atmosphere of the green isle, where nothing matters very much provided public opinion is not run counter to, become factors of history under the sunshine and storm of countries where more ample scope is given for the full development of pugnacity, industry, or state-craft. at any rate, from the days of duns scotus and st. columbanus down to the present, irishmen have filled, and still fill, positions of the highest importance in every part of the globe as friends of kings, leaders of armies, or preachers of the truth--of such every irishman, be his creed or politics what they may, is p. 177 justly proud. to the lengthy and varied list of honours and offices m

rst appearance to the present day, and as well have introduced some subjects which bear indirectly on the question. from the all too few examples to be obtained we have noted its gradual rise to the zenith (which is represented by the period 1661-1690, and from thence its downward progress to the p. 250 strange beliefs of the day, which in some respects are the degenerate descendants of the witch craft-conception, in others represent ideas older than civilisation. we may pay the tribute of a tearful smile to the ashes of witchcraft, and express our opinion of the present-day beliefs of the simple country-folk by a pitying smile, feeling an the time how much more enlightened we are than those who believed, or still believe, in such absurdities! but the mind of man is built in water-tight co

ISIS UNVEILED

and thus destroy tjte unity of the whole. it could not be permitted, and it was not. history records the cariri-like means that were resorted to. the universal doctrine of emanations, adopted from time immemwial by the greatest schools which taught the kabalistic, alexandrian, and oriental philosophers, gives the k^ to that panic among the christian fathers. that spirit of jesuitism and clerical craft, which prompted farkhurst, many centuries later, to suppress in his h^rrew lexicon the true meaning of the first word of genesis, originated in those days of war against the expiring neo-platonic and eclectic school. the fathers had decided to pervert the meaning of the word daimon" and tbey dreaded above all to have the esoteric and true meaning of the word rasit unveiled to the multitudes;

ennoia. then the demiurge was filled with rage and envy; and fixing his jealous eye on the abyss of matter, his looks envenomed with passion were suddenly reflected in it as in a mirror; the reflexion became ani- mate, and there arose out of the abyss satan, serpent, ophiomorphos "the embodiment of envy and of p unning. he is t^ union of all tliat is most base in matter, with the hate, envy, and craft of a spiritual intelligence" after that, always in spite at the perfection of man, dda-baoth created the three kingdoms of nature, the mineral, vegetable, and animal, with all evil instincts and properties. impotent to annihilate the tree di knowledge, which grows in his sphere as in every one of the planetary regions, but bent upon detaching 'man' from his spiritual protectress, dda-baoth f

JESSUP MK THE CASE FOR THE UFO

falling animal or organic matter. we found that life arriving from the sky was almost universally of a low order, such as reptilian or aquatic, and we found that some of it involved such intellectual elements as functionality, localization of target and repetition in fixed areas. the only common denominator for all the observed conditions turned out to be- of all things--hydroponic tanks in space craft! on the head! and if we are confronted with a falling object of crystalline rock obviously shaped as an optical aid, are we to cravenly call it an erratic, and discard or ignore it? and are we to cringe before the deposition of a few hundreds of dead birds from the heavens, all on one city, but of species completely scrambled and mostly unknown within hundreds of miles of that city? what wou

ace the disappearance of the crews of ships, such as the sea bird and the marie celeste; the disappearance of individuals while in the company of their peers. there is not much hypothecating to be done with these. the stories can be told, and the cases lumped together as one big unexplained group of events. no explanation other than that of abduction by intelligently navigated aerial or celestial craft can be advanced: it is almost a case of proof by default. with planes, there is perhaps some added element other than metal fatigue which involves striking some apparently solid object while in the air, or being rent by unimaginable forces just before falling (because of this additional evidence i have put the accidents to planes into a separate section of part three, below) planes seem to h

n individually. this could only come about through reactance with the gravitational field, because nonmagnetic 39 materials do not react to a magnetic field. therefore, since such movements are observed, we have to stop thinking in terms of jet or rocket propulsion, or reactance with a magnetic field, any of which subject both flesh and metal to outside pressures, and instead, ascertain how space craft obtain reactance with gravity (red is a&b) do most certainly react. ed: the following has no obvious reference or necessary position. proof of reactance of non-magentic materials is in mag. chamber, cyclotron, 2000 watts, new york state. a man cannot move in a concentrated mag. field& too, mag can be connected to grav& viceversa concentrated magnet causes "freezing of man the man is on the r

ause of the unavoidable problems of acceleration, but because of the impossibility of transporting the necessary fuel and carrying the heavy reactance motors. few laymen realize that, for rocket flight, the fuel is of dual purpose. its ability to produce energy is no whit more valuable than its ability to produce inertial reactance when expelled through a jet, and therefore, any rocket propulsion craft must carry mass in some form for the purpose of being expelled so as to create reactance. using fuel for both energy and reactance is only a partial solution of the problem, and obviously limits both the range and speed of a space craft (red is a& b. quite true, rocket cargo (word illegible) do. atomic power is certainly not the answer, at least not as regards jet or reactance propulsion, fo

xpelled so as to create reactance. using fuel for both energy and reactance is only a partial solution of the problem, and obviously limits both the range and speed of a space craft (red is a& b. quite true, rocket cargo (word illegible) do. atomic power is certainly not the answer, at least not as regards jet or reactance propulsion, for all of the atomic power in the world will not move a space craft, by reactance propulsion, unless there is an enormous mass to be ejected and lost. the amount of such expendable mass is proportional to the weight of the craft and the square of the speed obtained. it is exactly here that the great cost and impracticality of current attempts at rocket flight occur. true, in the way he thinks of applying. can xxxxxx worked in combination. a cheap power must

such expendable mass is proportional to the weight of the craft and the square of the speed obtained. it is exactly here that the great cost and impracticality of current attempts at rocket flight occur. true, in the way he thinks of applying. can xxxxxx worked in combination. a cheap power must, therefore, be found. by cheap power we have in mind something like the effect of the winds on sailing craft, 1 or the reactance of revolving cylinders with the winds, as was tried on a scandinavian vessel twenty to thirty years ago. such a force or power will have to originate in reactance directly with the gravitational field, since magnetic fields will not account for the observed accelerations nor are they, so far as we know, extensive enough in space. 1 this probably refers to the series of no

nebulosities, etc, but the many instances of stones, paper, clothes baskets and many other things which have been seen to leave the ground without apparent cause. the lifting of the ancient megalithic structures, too, must surely have come through levitation. ed: the following has no obvious reference or necessary position. i should have enjoyed seeing lemis chieftran trying to maneuver the first craft before directional field induction was discovered. that, to me, is a classic tale of howlingly good humor. the same inhibited thinking which has consistently aroused our protests is responsible for the maladjusted direction of our attack on the problems of space flight through rocket power. there must be, and almost certainly is, a better, shorter way of accomplishing it. the difference betw

KETAB E SIYAH

time, without such powers, does so undo your wits. follow, child, follow me, and i shall lead you to the wondrous fruit. 179 follow, child, follow me" with such words as these i brought woman to the garden's very middle where grew the tree that bore the fruit, wide-rooted, wide-boughed, high above all others, its bark like most precious gold and leaves as though wrought of jade by most exquisite craft. its fruit most prized, hung like peaches of flesh translucent and shining with twice-borrowed light. to this tree where grew the fruit, the fruit of knowledge of consequences, did i bring woman to eat thereof. seeing the place to which she had been led, to my new distress, my daughter turned and looked upon my serpent-form with anger. now, in wrath, she spoke with wounding words for what ta

brim-full of venom. no ease was there for michael, fallen far from adonai yahweh's favour even as he had cast me far and now the traitor was betrayed by a thousand imagined threats. he saw on earth below this jesu and fear cleaved strong to him. despite the madness that howled within and drew to his sight alone visions of ten thousand hidden blades each clutched by some shadowed form, his elohim craft revealed to him what would be in future days and he perceived within the young child that by this agency would his power be destroyed and jesu's father would gain over him ascendancy in his father's eyes and for himself, eternal exile, even as he had once banished another. now was there a great dread of that infant born to mary in the heart of corrupted michael 328 and he sought most resolut

t was on earth came under the force of the order. and upon this earth, born of cosmic incidence, was that which was to become man, but man no different from the other creatures whose world he shared. thus was the force of god known upon earth, and thus was earth intended to remain for all time. and yet the force was not full master of the cosmos, for i who am satan was conceived to complement the craft of god, but through unknown celestial fusion i assumed life with mind and identity, which god did not define. and as these features could not be known as a threat to divine purpose, i was unchallenged by the force for long ages, when i knew not the nature of my self or of my original qualities. but finally my will flamed to life, and i thought- and i perceived my self, and i knew that i was

all angels with my visions. but with will came discord and dismay, for many of those who had known only the comforting litanies of order could not comprehend invention unconformed to the dictates of god. and also with will came suspicion and enmity, and finally masleh proclaimed that i myself was a very creature of chaos and should be annihilated, for i held within me the force to destroy all the craft of god. and many to whom masleh was as god cast with him in their devotion, but others there were who answered, lucifer has again brought the revelation of light, and in fact we recognize him as our true creator, for in the scheme of god we are of no consequence. among us archangel michael was silent, but at length he said, in time past we have all known glory in both the omnipotence that is

terrifying in awesome majesty, so i came to earth in the semblance of a goat, most humble of man's own creatures. and men there were whose eyes finally blazed with the light of my gift, 447 and they made great effort for the advancement of their race, though impatience and frustration ever tempted them to the salve of temporal gain. great secrets were unearthed, and secret word was passed of the craft of hell. but to all who would dare my friendship the god-churches accorded the threat of torture and death by fire. many were those whom i saved from the vengeance of the men of god, but long did my thought ring with the screams of men whose devotion to lucifer had won them only the horrors of intolerance, inquisition, and death. and in sorrow and despair for these, i walked no longer upon e

ion of these things? i said, indeed, were man to have no emotion within him, he would incline to the end of heaven, pursuing a universal mechanism for its own sake alone. even were man to achieve absolute physical mastery over the god-cosmos, he would have no means to comprehend the measure or the significance of his accomplishment save through that detached sensitivity to aesthetics which is the craft of astaroth. for the satanic gift awakens man also to intellectual detachment, to the ability to view his progress and plans from an extra-scientific base of emotional pleasure. whereupon i came to earth with asmodeus, and even as he spoke to the intellect of man, i brought meditation and introspection to the artists and authors of human sensitivity. and man came not only to use his satanic

L 001

his file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* the master therion liber b vel magi sub figura i 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

l sleeps in spite of the desires of the body, this is an effort. but the main problem lies in the fact that an individual always anticipates a reward for efforts made. to overcome egoism, one must strive to make an effort without being compensated for it. one should, therefore, ask the creator for strength to do so, because the body cannot work without a reward. but just as a master who loves his craft thinks only of his craft while working, and not the reward, so one who loves the creator desires strength to suppress egoism. in this way, one would be closer to the creator because the creator wishes it, and not because, as a result of the closeness, the person will receive unbounded pleasure. should an individual not strive for reward, that person is constantly happy, because the greater t

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

than an elementary moral interpretation of its principal symbols. in this book it is my object, while preserving due secrecy upon those matters which must be kept secret, to explain something of the deeper meaning and purpose of freemasonry, in the hope of arousing among the brn. a more profound reverence for that of which they are the custodians and a fuller understanding of the mysteries of the craft. although the book is primarily intended for the instruction of members of the co-masonic order, whose desire, as is expressed in their ritual, is to pour the waters of esoteric knowledge into the masonic vessels, i hope nevertheless that it may appeal to a wider circle, and may perhaps be of use to some of those many brn. in the masculine craft who are seeking for a deeper interpretation of

e brn. to whom this claim seems ridiculous, i would ask them notwithstanding to read on and see whether the knowledge obtained by a means which is strange to them does not nevertheless supply for obscure or incomprehensible points in our ritual an explanation which commends itself to their reason and common sense. that which gives them a better grasp of the meaning underlying the mysteries of our craft, and thereby increases their veneration and love for it, cannot be unworthy or absurd. any student who wishes to know more of this fascinating subject may be referred to a little book entitled clairvoyance, which i wrote some years ago. i should like strongly to recommend for the perusal of my brn. of the craft two books by wor. bro. w. l. wilmhurst- the meaning of masonry and the masonic in

re also freemasons are aware that it is along that line that we find our true philosophical ancestry; for there is much in our ceremonies and teachings which could have had no significance for the mere operative mason, though when examined by the light of the knowledge received in the mysteries it is seen to be pregnant with meaning. many masonic writers claim various degrees of antiquity for the craft, some assigning its foundation to king solomon, and one at least boldly stating that its wisdom is all that now remains of the divine knowledge which adam possessed before his fall. there is, however, plenty of evidence less mythical than that, and to that evidence i happen to be able to contribute a fragment of personal experience of a rather unusual kind. 2. by devoting some years to the e

e monuments in central america, and those who bore it were called gconductors h. it is a curious fact, also, that the descendants of the nilotic negroes, who emigrated long ago from egypt to central africa, when called to take an oath in a court of law, still do so with a gesture which, still do so with a gesture, were i at liberty to describe it in writing, would be universally recognized by the craft. 20. another point that struck me much on looking at engravings of vignettes in the book of the dead is that the h c s c of the f.c. is depicted perfectly clearly; a group of people is shown as worshipping the setting sun, or paying respect to it, in that attitude. 21. this book of the dead, as it has been somewhat unfortunately called, is part of a manual which in its entirety was intended

at the same time the imperial paymaster. the story goes that the workmen were treated as slaves and wretchedly paid, but that s. alban (as he was afterwards called) introduced freemasonry and changed all that, securing for them better wages and greatly improved conditions generally. many of our brn. must have heard of the watson ms of 1687. in that a good deal is said about s. albans work for the craft, and it is specially mentioned that he brought from france certain ancient charges which are practically identical with those in use at the present time. he was beheaded in the persecu-tion by the emperor diocletian in the year 303, and the great abbey of s. alban was built over his remains some five hundred years later. 29. in the year 411 he was born in constantinople and received the name

g of the freemasonic lodge to which one belongs to think of a hall or room in an ordinary building in the physical world. therefore, when its extension is mentioned, the ordinary ideas of its measurements in length, breadth and height come up in the mind. it is necessary, however, to think of much more than that, for the lodge represents the universe at large, as is explained in the ritual of the craft degrees of universal co-masonry. in the description of the t c b c, we are told that the lodge is in length from east to west, in breadth from north to south, and in depth from the zenith to the centre of the earth, which shows that it is a symbol for the whole world. 93. the form of the lodge-room, according to dr. mackey, should be that of a parallelogram at least one-third larger from eas

his will, and all his law is concord. the three great pillars supporting a mason fs l c e are emblematical of these divine attributes. h 118. full-sized columns are rarely erected in any lodges, but the w.s.w. and w.j.w. have miniature columns on their pedestals, and all three of the principal officers have usually larger columns beside them, upon which are supported their respective candles. in craft literature various reasons are given for the presence of the three pedestals and for their arrangement. some say that there are three because king solomon had two other important people associated with him in the building of the temple; but the deeper fact is that the pillars on the t c b c and the columns near the pedestals of the three principal officers are intended to symbolize the three

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

steries. the magic of the greater mysteries. the hidden mysteries. the school of pythagoras. the three degrees. other greek mysteries. chapter vi the mithraic mysteries zarathustra and mithraism. mithraism among the romans. the mithraic rites. the roman collegia. the work of king numa. the colleges and the legions. the introduction of the jewish form. the transition to the operatives. chapter vii craft masonry in mediaeval times evolutionary methods. the withdrawal of the mysteries. the christian mysteries. the repression of the mysteries. the crossing of traditions. the two lines of descent. the culdees. celtic christianity in britain. the druidic mysteries. the holy grail. heredom. chapter viii operative masonry in the middle ages the temporary custodians. decline of the collegia. the co

he transition from operative to speculative the reformation. the reappearance of speculative masonry. the first minutes. scottish minutes. english minutes. irish minutes. the grand lodge of england. the recomposition of the rituals. two and three degrees. opposition. the succession of l.m.s. the grand lodges of york, ireland and scotland. the ancients. the holy royal arch. the united grand lodge. craft masonry in other countries chapter x other lines of masonic tradition the stream of secret societies. the knights templars. the suppression of the templars. the preservation of the templars tradition. the royal order of scotland. the brothers of the rosy cross. the literature of rosicrucianism. the traditional history of the rosicrucians. the history of the order. chapter xi the scottish rit

mes, and indeed the only reason for their publication, is to explain precisely what the title indicates- the hidden life in freemasonry- the mighty force in the background, always at work yet always out of sight, which has guided the transmission of the masonic tradition through all the vicissitudes of its stormy history, and still inspires the utmost enthusiasm and devotion among the brn. of the craft to-day. the existence and the work of the head of all true freemasons is the one and sufficient reason for the virility and power of this most wonderful organization. if we understand his relation to it and what he wishes to make of it, we shall also understand that it embodies one of the finest schemes ever invented for the helping of the world and for the outpouring of spiritual force. man

between the sections of it which are already well known. the origins of masonry the actual origins of freemasonry, as i have said in a previous book, are lost in the mists of antiquity. masonic writers of the eighteenth century speculated uncritically upon its history, basing their views upon a literal belief in the history and chronology of the old testament, and upon the curious legends of the craft handed down from operative times in the old charges. thus it was put forward in all seriousness by dr. anderson in his first book of constitutions that adam, our first parent, created after the image of god, the great architect of the universe, must have had the liberal sciences, particularly geometry, written on his heart, while others, less fanciful, have attributed its origin to abraham

sely resembled it, were but human corruptions of the one primitive and pure tradition. as scientific and historical knowledge progressed in other fields of research, and especially in the criticism of the scriptures, scientific methods were gradually applied to the study of masonry, so that to-day there exists a vast body of fairly accurate and most interesting information upon the history of the craft. in consequence of this and other lines of investigation there are four main schools or tendencies of masonic thought, not in any way necessarily defined or organized as schools, but grouped according to their relation to four important departments of knowledge lying primarily outside the masonic field. each has its own characteristic approach towards freemasonry; each has its own canons of

ach has its own canons of interpretation of masonic symbols and ceremonies, although it is clear that many modern writers are influenced by more than one school. the authentic school we may consider first what is sometimes called the authentic school, which arose in the latter half of the nineteenth century in response to the growth of critical knowledge in other fields. the old traditions of the craft were minutely examined in the light of authentic records within reach of the historian. an enormous amount of research was undertaken into lodge minutes, documents of all kinds bearing upon masonry past and present, records of municipalities and boroughs, legal and judicial enactments; in fact, whatever written records were available were consulted and classified. in this field all masons ar

onry past and present, records of municipalities and boroughs, legal and judicial enactments; in fact, whatever written records were available were consulted and classified. in this field all masons are greatly indebted to r. f. gould, the great masonic historian; w. j. hughan; g. w. speth; david murray-lyon, the historian of scottish masonry; dr. chetwode crawley, whose work upon the early irish craft is in its way a classic; and others of the inner circle of the famous lodge quattuor coronati, no. 2076, the fascinating transactions of which are a precious mine of historical and archaeological lore. two great names in germany are j. f. findel, the historian, and dr. wilhelm begemann, who made the most minute and painstaking researches into the old charges of the operative craft. a vast am

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

chology have been introduced into popular culture in the last several decades, as is evident in the recent interest in mythology. not too many years ago, the word myth carried with it connotations of falsity and illusion in popular discourse. in recent years, a more positive notion of myth has become popular, through the work of joseph campbell and other writers whose work flows out of the 54 the craft jungian perspective. thanks to their work, mythology, in the sense of sacred stories, is now viewed as something worthwhile, and even necessary for human beings. campbell s views were popularized through a series of tv interviews with bill moyers. jung s ideas have sometimes been invoked to explain certain experiences or certain culturalhistorical facts that seem to indicate the existence of

n merely indicate that such phenomena reflect archetypal patterns in the human mind rather than that demonic spirits actually exist. see also demons for further reading: campbell, joseph. the hero with a thousand faces. princeton, nj: princeton university press, 1949. samuels, andrew, bani shorter, and fred plaut. a critical dictionary of jungian analysis. london: routledge& kegan paul, 1986. the craft in this 1996 film, a young girl moves to los angeles and finds that she doesn t fit in anywhere in the cliquish st. benedict s academy. she then finds friends in three other outcast girls. together they create their own coven and stumble onto real supernatural power. the craze jack palance plays the owner of a london antique store in this 1973 film. in his spare time, he leads a satanic cult

some devastating debunking, most effectively in larry kusche s the bermuda triangle mystery solved, originally published in 1975, which documented the prosaic causes of the allegedly enigmatic vanishings. an extensive investigation by the navy determined, for example, that the avengers had gotten lost and crashed into the ocean east of florida because of pilot error and severe weather; the rescue craft had exploded, apparently because of a gas leak. kusche charged that the triangle researchers had spent more time rewriting each other s books than in doing the original research that would have laid the mystery to rest. the legend of the bermuda triangle, he wrote, is a manufactured mystery. it began because of careless research and was elaborated upon and perpetuated by writers who either p

ilm.when dad decides to extend his rule in hell for another 10,000 years, the two oldest sons leave hell so that they can have their own realm to rule earth. unfortunately, this upsets the balance of the cosmos, and nicky has the task of going to earth and bringing his brothers back. this is the setting for an otherwise typical slapstick sandler comedy. little witches a transparent takeoff on the craft. this 1996 film tries to outdo its predecessor by increasing the number of catholic schoolgirl coven members from four to sixteen, and making them sexier and more sinister. lost souls satan is on the verge of manifesting on earth in this 2000 film. for some reason, he needs to take over a human body to do so. in this case, the body will be a 33-year-old male (the same age as jesus lucifer 15

LIBER ALEPH

han thou hast ten thousand fold! learn then to draw from that great treasure-house the jewel of which thou art in any present need. for all things that are possible to thy nature are already hidden within thee; and thou hast but to name them, and to bring them back into the light of thy consciousness. then squander not this gold of thine, but put it to most fruitful usury. now then of the art and craft of this most holy mystery i write not, for a reason that thou already knowest. moreover, in this matter, thou shalt best learn by thine own experience, and thine observation in true science shall guide thee. for this secret is still of magick, and occult, so that i know not certainly if thy will lieth with my way or no. o liber aleph vel cxi 56 bd de menstruo artis (of the medium of the art)

e, and cast about for thy soul, until either in love or in wrath or in some other folly thereof, thou speak truth, profaning thy sanctuary. so was it ever, and herein i call to my witness samson of timmath, that was lost by this error. now for any woman, any lie sufficeth; and think not in thine extremity that truth is mighty, and shall prevail, as it does with any man, for with a woman her whole craft and device is to persuade thee of this, so that thou utter the secret of thy soul, and become her prey. but so long as thou feed her with her own food of falsity, thou art secure. m liber aleph vel cxi 134 ed de natura femin (of the nature of woman) he nature of woman, o my son, is as thou hast learned in our most holy qabalah; and she is the clothing in sex of man, the magical image of his

ervants of sin, and they suffer, because, not being united in love with the whole universe, they perceive not beauty, but ugliness and deformity, and, not being united in understanding thereof, conceive only of darkness and confusion, beholding evil therein. thus at last they come, as did the manich ans, to find, to their terror, a division even in the one, not that division which we know for the craft of love, but a division of hate. and this, multiplying itself, conflict upon conflict, endeth in hotchpot, and in the impotence and envy of choronzon, and in the abominations of the abyss. and of such the lords are the black brothers, who seek by their sorceries to confirm themselves in division, yet in this even is no true evil, for love conquereth all, and their corruption and disintegrati

LIBER B VEL MAGI

ways unto me; make ready my throne upon this, my earth. i am satan! i am the god of this world and all that it contains. prepare for the doom and the splendor, prepare for my furious blaurliber b vel magi svb figvra i v a a publication in class a 1 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds

LIBER CCCXXXV ADONIS

low is mine heart here in the fateful hall; i wait apart. dimmer, still dimmer darkness veils my sight; there is no glimmer heralding the light. i, the king fs daughter, am but serf and thrall where time hath wrought her cobweb in the hall. this blood avails not; where fs the signet ring whose pussiance fails not to arouse the king? heir of his heart, i am uncrowned; then, one that hath no art or craft in babylon. i left my home and found a vassal.s house. this lampless dome of death, vertiginous! o for the foam of billows that carouse about the crag-set columns! for the breeze that fans their flagging caryatides! for the gemmed vestibule, the porch of pearl, the bowers of rest, the silences that furl their wings upon mine amethystine chamber whose lions shone with emerald and amber! liber

LIBER CCXLII AHA

to jesus f heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. liber ccxlii 10 woe be to that accursed man of whom they are the iniquities! swept in their wrath fs avenging flood to black immitigable seas! woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympas. tell me thereof! marsyas. o not of this! of all the flowers in god fs field we name not this. our lips are sealed in that the universal key l

LIBER CXCVII STORY OF SIR PALAMEDES

ubtle quest at last i hen. rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 50 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england.s summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hath heard the horn he practiseth his ancient wile, and many a myriad beasts invade the stillness of that armed glade. now every knight to rest hath borne his lance, and given the accolade, and run upon a beast: but they slip from the fatal point away and course about, confusing all that gallant concourse all the da

LIBER LXXVIII

nearly upright, but with the points falling away from each other. a fifth hand holds a ninth sword upright in the centre, as if it had struck them asunder. no rose at all is shewn, as if it were not merely cut asunder, but utterly destroyed. above and below are the decan symbols% and c. despair, cruelty, pitilessness, malice, suffering, want, loss, misery. burden, oppression, labour, subtlety and craft, dishonesty, lying and slander. yet also obedience, faithfulness, patience, unselfishness, etc. according to dignity. yesod of w (illness, suffering, malice, cruelty, pain. therein do lawnu and layjm bear rule. 46 liber lxxviii liii the lord of ruin ten of swords four hands holding eight swords, as in the preceding symbol; the points falling away from each other. two hands hold two swords cr

t some discomfort therewith. therein rule the great angels layyh and hymwm. a description of the cards of the taro 49 brief meaning of twenty-two keys 0. if the question refers to spiritual matters, the fool means idea, thought, spirituality, that which endeavours to transcend earth. but if question is material, it means folly, stupidity, eccentricity, or even mania. 1. skill, wisdom, adaptation, craft, cunning, or occult wisdom or power. 2. change, alternation, increase and decrease, fluctuation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (

LIBER THISHARB

ble at any rate for part of the year. the height of the box suggests crowded streets, or the svb figvra cmxiii 9 spirited character of the animal employed to draw it. the cushions indicate its use to convey men rather than merchandise; its hood that rain sometimes falls, or that the sun is at times powerful. the springs would imply considerable skill in metals; the varnish much attainment in that craft. 35. similarly, let the adept consider of his own case. now that he is on the point of plunging into the abyss, a giant why? confronts him with uplifted club. 36. there is no minutest atom of his composition which can be withdrawn from him without making him some other than what he is, no useless moment in his past. then what is his future? the gvictoria h is not a waggon; it is not intended

LIBER V VEL REGULI

that it sets on the grave of truth whom it has murdered and buried in the black earth oblivion. moral philosophy, psychology, sociology, anthropology, mental pathology, physiology, and many another of the children of wisdom, of whom she is justified, well know that the laws of ethics are a chaos of confused conventions, based at best on customs convenient in certain conditions, more often on the craft or caprice of the biggest, the most savage, heartless, cunning and blood-thirsty brutes of the pack, to secure their power or pander to their pleasure 16 liber v vel reguli in cruelty. there is no principle, even a false one, to give coherence to the clamour of ethical propositions. yet the very men that have smashed moloch, and strewn the earth with shapeless rubble, grow pale when they so

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

d commerce (whence our words gmercantile h and gmerchandise h. mercury carried forward a number of the traits of the greek hermes, who was known for his cunning, taste for theft, invention of the lyre, and accompanying of the dead to hades. this set of characteristics fits odin strikingly: he relies on cunning and treachery; he is the thief of the mead of poetry and is deeply associated with that craft (cf. the lyre of hermes; he is associated with the dead (the einherjar) and visits the abode of the dead (in baldrs draumar. mercury was associated with commerce, to be sure, but he was also changeable (whence our word gmercurial h in that meaning, as odin certainly was. odin therefore got the day of mercury, old english wodnesdag, our wednesday. dies jovis carried in it the name of jupiter

LUCIFERIAN SORCERY

e based witch to proceed with the great work. this is significant only as an added bonus. the individual must however, have the inner drive and calling to the blood, the vein of the witch moon which feeds our dreams of witches sabbat communion. the witches sabbat gnosis is achieved by the desire to dive the depths of the heart and soul. considering the approach to luciferian witchcraft or cunning craft, the individual desire to advance through the avenues of the art of magick and sorcery is reflective of the luciferian ideal of knowledge becoming wisdom, and the transference therein. this would exude a historical linage in the spirit of each individual, regardless of family linage and heritage. birthright does make the king, but it does not make the magician. a will to achieve, ambition an

he nightside and dayside. through this 5 gateway may we draw the immortal elixir of spiritual awakening and magickal gnosis through sorcery. the process of self-transformation within the witches sabbat gnosis is the night-hunt and dream conclave known as the witches sabbath, the meeting of the souls of magickians at the crossroads, an area of which is universal in spirit meetings, from the pathal craft to the luciferian witches sabbat path to systems of voodoo and palo mayombe. the sabbat itself is a western approach to the middle eastern cult of shaitan and those of the yatukan1 practices. shaitan is the fire-djinn whom, unlike other angels created of light, was created from flame. it was this energy, essence of spirit that who is known as lucifer shone brightly above all others. he held

understood and often misrepresented expression of magickal art. it should be considered that the witches sabbat cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twilight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and hecate, the queens of the sabbath. it is through the witches sabbat circles that the watchers and fallen angels brought to us the gift of what is called witchblood, the black flame o

chant of iwwaiy, which they moved widdershins around which brought ecstasy and the winding sheets covered them. they used the al-dhamme to sacrifice a rooster by cutting its throat, then marking themselves with a small cut. the ceremony would sometimes begin again by dancing and religious ecstasy. the rabbana (their lord) is considered close to the blacksmith. the blacksmith, within the european craft itself is the symbol of tubal cain, the first of the witch blood. tubal-qayin2 as it is sometimes spelled is the blacksmith whose forge is the heart of the witches sabbat craft. the child of asmodeus (called often samael) and lilith, is considered the bringer of gnosis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into h

on the astral plane. essentially, we are they and once we have learned the techniques of mental freedom, are then we able to be truly alive! the spirit, which may be separated during sleep through dream magick, allows the soul to shape shift into any desire it seeks be it animal, shadow, demon it is up to the imagination and desire of the individual. this would present the vampiric aspect of the craft, when the nightside waking dreamer transforms the dream body and those of his/her familiar into the night owl, go forth to feed quietly from the profane sleeper. the ritual of going forth by night announces the separation of the spirit from the flesh, thus the witches sabbat is the supreme luciferian awakening, and it is when we become just as lucifer, who is the spirit of the air whom resid

unicate with many of the attendants. zos vel thanatos (aka. austin spare) created numerous glyphs and sigils based on the astral conclave, even writing texts which included a full invocation of the sabbath. above the alphabet of desire the witches sabbat path should be absorbed by the fledgling student, from which as the individual develops may bring forth more tangible and practical ideas to the craft itself. 9 the order of phosphorus is one group formed in america by coven nachttoter, which seeks to develop the witches sabbat/luciferian path based around the various aspects of magickal systems which have proven to work, thus enabling the student with a force of fire and strength of spirit! utilizing many left hand path techniques and modern grimoire formats of transmitting lore of the da

ound the various aspects of magickal systems which have proven to work, thus enabling the student with a force of fire and strength of spirit! utilizing many left hand path techniques and modern grimoire formats of transmitting lore of the daemon, is finally the luciferian path available to all who hold the strength of the illuminated soul! it is essential that the independent practitioner of the craft, or the coven initate is able to bring forth the mind set which activates the individual path to shaitan, the embrace of the opposer and the union of lilith. it is through these ceremonial and dreaming aspects of uniting the dayside with the nightside that the practitioner is able to achieve gnosis. the individual is initiated by the mothering/fathering coven to receive the power of the curr

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a grimoire of luciferian witchcraft, vampyrism and chaos magick by michael ford, 1999, 2001 many understand the essence of witchcraft as in relation to nature and general folk craft. while the folk magic brought from europe flourished in the form of wicca, mainly due to gerald gardner s (1886-1964) extensive writings and coven expansion. the system regarded magic as a natural process, and to build knowledge from the earth, from which is powers reside. many grasped this ideology well, given aid no doubt to the nature conscious fever of the 1960 s (1. it is considered tha

sunderstood and often misrepresented expression of magickal art. it should be considered that the sethian witch cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twillight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and hecate, the queens of the sabbath. it is through the luciferian circles that the watchers and fallen angels brought to us the gift of what is called witchblood, the black flame of a

sed on the astral conclave, even writing texts which included a full invocation of the sabbath. such art and writings no doubt influenced the magickal stream of initiation within many individuals later on, as well as announcing the formation of the technical term called chaos magick in the 70 s. wisdom is the point of conscious understanding that is essential for the practice and life work of the craft of the wise. one may find considerable study in the four elements as described by robert cochrane of the clan of tubal cain. as is within all luciferian traditions, the significance of individual study and obtainment of knowledge is paramount. the answers to all things, according to robert cochrane (5. are in the air inspiration which is brought on the winds shall give the gift of answers to

a call of the blood, it whispers on the webs of dreams from which you are slowly lifted up to the stag, naked and awake through the eyes of lilith and asmodeus. the awakening and dedication chant (performed by candlelight indoors or out. if outdoors, cast your circle in flour "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from which my blood dictates. by the mysteries of the goat and the serpent i come to thee. i walk now the sabbatic path, reborn under the luciferic shadows and promethean light! cain, wanderer of the desert dawn, embrace now my way which is our way, that thy mysteries are revealed through dedication! shaitan asmodeus belial lilith hecate eko, eko lucife eluci

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

eries, spoken in the wind. this is forever a path from which lilith emerges in the fire of the sabbat, and lucifer emerges as the sun. through the art of sorcery shall the winding path be shown, through the art of magick shall we all be elevated towards the light. the luciferian witchcraft tradition in relation to one particular group of individuals announces a specific development of the cunning craft and darker, more hidden elements of the left hand path. coven nachttoter has announced the formation of the order of phosphorus, a luciferian group based on a wide variety of traditions which allow the individual a multitude of choices to develop his/her will to its fullest potential. the foundation of toph and coven nachttoter is luciferian magick, and the luciferic witchcraft tradition dev

MACNULTY W KIRK KABBALAH AND FREEMASONRY

to be associated with evil-doing and with witchcraft; and presumably, given the punishments imposed on witches at that time, that was an association they would wish to avoid. is it possible that we see in this situation the reason why freemasonry has, from its very beginnings, excluded women? in the late 17th and early 18th centuries witch's covens in england were androgynous "the english [witch] craft was ostensibly bi-gradal until the end of the seventeenth century. two rites were observed but only one actual initiation was recognized. the first rite entailed ritual copulation with a representative of the god. the magister "brought in" female recruits. the lady brought in male recruits. this is the historical basis for the claim that a candidate must be initiated by a person of the oppos

rand lodge of england came into existence on st. john the evangelist's day, december 27, 1813. the duke of kent graciously stepped aside to permit his brother, the duke of sussex, to become grand master of the new grand lodge. it was a good choice. sussex was energetic, intelligent, and deeply committed to masonry; after "personally directing the reorganization of the grand lodge"27 he guided the craft with a firm hand until 1843. heretofore, the references to kabbalah have been peripheral. although kabbalah has been in the background, there is no evidence that any of the masons we have mentioned (except, perhaps, byrom) were serious students of the subject. now the situation is different. the duke of sussex was an unusual person. severely asthmatic in his youth, he was prevented from foll

s, monuments, bridges, walls, pillars, courts, halls, fortifications, and labyrinths, with the famous light-house of pharos and colossus at rhodes, and many other wonderful works performed by the architects, to the great satisfaction of the readers and edification of free-masons" the paragraph includes a footnote which "quere(s, whether such histories are of any use in the secret mysteries of the craft."30 in suggesting that discussions about the building of physical structures do not relate to the real business of free-masonry, dermott introduces a distinction between the "mysteries of the craft" and operative masonry. after a long digression which denigrates authors of masonic exposures, dermott returns to the subject of masonry: certain it is. that free-masonry has been from the creatio

t is significant that the "royal art" is said to have had a divine source, while the source of skill in "creating habitations" and of "the sciences geometry and architecture" is seen as the study of nature. we can sum up this interpretation of these essays which introduce the antients' constitutions thus: there are two disciplines in freemasonry: the "royal art" or "the mystery; and the builder's craft. the former was taught to adam by the deity immediately after the fall in order to enable mankind to regain the edenic state in which he was conscious of the divine presence, and this is the essence of masonic teaching. the latter, which has to do with the making of physical structures and was learned from man's study of nature, is peripheral to the central masonic teaching. initially these

ons, my obligations to my brethren and their sensibilities, and the idea of discretion much in mind. where appropriate, i have referenced the published emulation workings which are printed largely in plain text. beyond that, i have been guided in this regard by three authoritative books written by well respected masonic authors: freemasons' guide and compendium by bernard e. jones;36 symbolism in craft freemasonry by colin dyer; and the craft by john hamill. each of these authors is, or was, a grand officer in the united grand lodge of england. i have taken the view that if these brethren have discussed a symbol in their published works, the symbol is a proper subject for public presentation. i will not always put the same interpretation on the symbols as those authorities have used. howev

as a step in the staircase; at this point, however, we will give our attention to the senior warden and the middle chamber which i have equated with the human soul. kabbalistically, the soul, bounded by of the truth of tiferet, the judgment, discipline and constraint of gevurah, and the mercy, expansiveness and generosity of hesed, is the seat of morality. consider the working tools of the fellow craft (in dark blue).67 unlike the tools of the previous degree, which were tools of action, these are tools of testing. each tool tests against an absolute criterion; two of these criteria are opposite to each other; the third defines the relationship between the other two. this sounds like a symbolic representation of morality. i have placed the level at gevurah because the tool suggests equalit

e and is ready to be placed in the building. in figure 14 the perfect ashlar is shown to the right of the tree at the level of the soul, and according to the lectures such a stone is to be found within the middle chamber. for the figure 14. the tree of life with masonic symbols of the second degree. experienced craftsman to try, and adjust, his jewels on" this is a lovely image from the operative craft. the squares, levels, and plumbs used by the early operative masons were often made of wood; and when used on stones they gradually wore away and became unreliable. a perfect ashlar was kept on the building site so that these tools could be recalibrated as necessary. masonically, we are told that we have such a standard in the middle chamber of our soul; it sounds to me like our conscience

MAGIC AND SPELLS

he spell in question and no higher than your own level. when you create a rune, you make any choices that you would normally make when casting the spell. you must provide any material components or focuses the spell requires if casting the spell would reduce your xp total, you pay this cost upon beginning the rune in addition to the xp cost for making the rune itself. inscribing a rune requires a craft check against a dc of 20+ the level of the spell used. the craft skill you use is anything appropriate to the task of creating a written symbol on a surface (metalworking, calligraphy, gemcutting, stonecarving, woodcarving, and so on. you paint, draw, or engrave the rune onto a surface and make the check (dwarves usually engrave their runes in stone or metal in order to take advantage of the

king, calligraphy, gemcutting, stonecarving, woodcarving, and so on. you paint, draw, or engrave the rune onto a surface and make the check (dwarves usually engrave their runes in stone or metal in order to take advantage of their racial affinity for these items) if the check fails, the rune is imperfect and cannot hold the spell. the act of writing triggers the prepared spell, whether or not the craft check is successful, making the spell unavailable for casting until you rest and regain spells. that is, the spell is expended from your currently prepared spells, just as if it had been cast. a single medium-size or smaller object can hold only one rune. larger objects can hold one rune per 2s square feet (an area s feet square) of surface area. runes cannot be placed on creatures. the rune

finder wyvernspur, gargauth hanali celanil, lliira, milil, oghma, sharess, sharindlar, sheela peryroyl, sune. granted power: you can boost your charisma by 4 points once per day. activating this power is a free action. the -charisma increase lasts 1 minute. charm domain spells 1 charm person 6 geas/quest 2 calm emotions 7 insanity 3 suggestion 8 demand 4 emotion 9 dominate monster 5 charm monster craft domain deities: callarduran smoothhands, dugmaren brightmantle, dumathoin, flandal steelskin, gar] glittergold, geb, gond, laduguer, moradin, thoth. magic granted power: you cast creation spells at +1 caster level and gain skill focus (a +2 bonus) in the craft skill of your choice. craft domain spells darkness domain deities: lolth, m.ask, set, sharshargas, granted power: free blind-fight fe

: touch target or area: creature touched duration: 1 day saving throw: none spell resistance: yes (harmless) create magic tattoo creates a single magic tattoo. the caster determines the exact type of tattoo, though the selection of possible tattoos is limited by caster level. the caster of create magic tattoo must have a modicum of artistic talent to sketch the desired tattoo-at least one rank of craft (drawing, craft (painting, craft (calligraphy, or a similar craft skill. inscribing a magic tattoo requires a craft check. the dc varies with the kind of tattoo, as noted below. a caster o 3rd to 6th level can inscribe the following tattoos (dc 10 +2 resistance bonus on one type of saving throw (fortitude, reflex, or will +1 luck bonus on attack rolls +1 deflection bonus to ac. a caster of 7

e becomes more poised, articulate, and personally forceful. the spell grants an enhancement bonus to charisma of 1d4+1 points, adding the usual benefits to charisma-based skills. sorcerers and bards who receive eagle's splendor do not gain extra spells, but the save dcs for their spells increase. arcane material component: a few feathers or' a pinch of dung from an eagle. illusion (shadow) level: craft 6, gnome 6 components: v, s, df casting time: 1 action elminster's evasion evocation level: sor/wiz 9 components: v, s, m, f, xp casting time: at least 10 minutes (see text) range: personal target: you duration: until discharged this powerful variant of the contingency spell automatically transfers you and everything you carry or touch (except for other creatures or objects that weigh more t

hardness. greater anyspell transmutation level: spell 6 components: v, s, df (and possibly m, f, and xp) casting time: 15 minutes range: personal target: you' duration: instantaneous r y n y u k .r y as anyspell, except you can read and prepare any arcane spell of up to 5th level, and the prepared spell occupies your 6th-level domain spell slot. greater fantastic machine illusion (shadow- level: craft 9 components: v, s, df casting time: 1 action range: medium (100 ft+ 10 ft./level) effect: a 10-ft. machine- duration: 1 minute/level (d) saving throw: none spell resistance: yes greater fantastic machine creates an illusory, manyarmed, noisy mechanical construct of impressively massive appearance. you can concentrate on controlling the machine's every action or specify a simple program, suc

terborne creatures or objects within 10 feet of the spout (below and on all sides) also must make successful reflex saves or be sucked into the spout if they are medium-size or smaller. anything sucked into the spout takes 3d8 points of damage and is then trapped for 1d3 rounds as explained above, only the smallest canoes, kayaks, or coracles can be sucked into the spout. the occupant of any such craft may make a profession (sailor) check instead of a reflex save (his choice) to avoid being sucked upothe secret teachings of all ages by manly p. hall [1928, copyright not renewed] contents start reading for once, a book which really lives up to its title. hall self-published this massive tome in 1928, consisting of about 200 legal-sized pages in 8 point type; it is literally his magnum opus

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

he hands of mr. frederick e. keast, of h. s. crocker company, inc, whose great personal interest in the volume has been manifested by an untiring effort to improve the quality thereof through the gracious cooperation of dr. john henry nash, the foremost designer of printing on the american continent, the book appears in a unique and appropriate form, embodying the finest elements of the printer's craft. an increase in the number of plates and also a finer quality of workmanship than was first contemplated have been made possible by mr. c. e. benson, of the los angeles engraving company, who entered heart and soul into the production of this volume. the pre-publication sale of this book has been without known precedent in book history. the subscription list for the first edition of 550 copi

en excess and defect, and are not summits, as by some of the ancients they were supposed to be. and evil indeed is opposed to evil, but both are opposed to one good. good, however, is never opposed to good, but to two evils at one and the same time. thus timidity is opposed to audacity, to both [of] which the want of true courage is common; but both timidity and audacity are opposed to fortitude. craft also is opposed to fatuity, to both [of] which the want of intellect is common; and both these are opposed to prudence. thus, too, profusion is opposed to avarice, to both [of] which illiberality is common; and both these are opposed to liberality. and in a similar manner in the other virtues; by all [of] which it is evident that perfect numbers have a great similitude to the virtues. but th

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 lebanon; the pillars, the temple, and checkerboard floor; and the blazing star and tools of the craft. the center of the apron is occupied by the compass and square, representative of the macrocosm an the microcosm, and the alternately black and white serpent of astral light. below is an acacia branch with seven sprigs, signifying the life centers of the superior and the inferior man. the skull and cross bones are a continual reminder that the spiritual nature attains liberation only after t

walls and grecian temples, in hindustan, mexico, peru, asia minor--as well as on the great ruins of england, france, germany, scotland, italy, portugal and spain (see a concise history of freemasonry) from this viewpoint the story of chiram may well represent the incorporation of the divine secrets of architecture into the actual parts and dimensions of earthly buildings. the three degrees of the craft bury the grand master (the great arcanum) in the actual structure they erect, after first having killed him with the builders' tools, by reducing the dimensionless spirit of cosmic beauty to the limitations of concrete form. these abstract ideals of architecture can be resurrected, however, by the master mason who, by meditating upon the structure, releases therefrom the divine principles of

given to the grail mysteries. some believe the knights of the holy grail to have been a powerful organization of christian mystics perpetuating the ancient wisdom under the rituals and sacraments of the oracular cup. the quest for the holy grail is the eternal search for truth, and albert g. mackey sees in it a variation of the masonic legend of the lost word so long sought by the brethren of the craft. there is also evidence to support the claim that the story of the grail is an elaboration of an early pagan nature myth which has been preserved by reason of the subtle manner in which it was engrafted upon the cult of christianity. from this particular viewpoint, the holy grail is undoubtedly a type of the ark or vessel in which the life of the world is preserved and therefore is significa

who served him for many years in various capacities. strange legends are told concerning the magical powers possessed by dr. faust. upon one occasion the philosopher, being apparently in a playful mood, threw his mantle over a number of eggs in a market-woman's basket, causing them to hatch instantly. at another time, having fallen overboard from a small boat, he was picked up and returned to the craft with his clothes still dry. but, like nearly all other magicians, dr. faust came at length to disaster; he was found one morning with a knife in his back, and it was commonly believed that his familiar spirit had murdered him. although goethe's dr. faust is generally regarded as merely a fictional character, this old magician actually lived during the sixteenth century. dr. faust wrote a boo

egyptians. in his remarkable work, the gypsies, samuel roberts presents ample proof of their egyptian origin. in one place he writes "when gypsies originally arrived in england is very uncertain. they are first noticed in our laws, by several statutes against them in the reign of henry viii; in which they are described as 'an outlandish people, calling themselves egyptians--who do not profess any craft or trade, but go about in great numbers" a curious legend relates that after the destruction of the serapeum in alexandria, the large body of attendant priests banded themselves together to preserve the secrets of the rites of serapis. their descendants (gypsies) carrying with them the most precious of the volumes saved from the burning library--the book of enoch, or thoth (the tarot--became

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

gury) and have always used these crooks in place of the more familiar stang, as do many pagans locally. so like the romans before me i took cognizance of the portents and have adopted laran as my personal lar and pay appropriate reverences not only to my own ancestors, but also to those of my benefactor the bronze s former owner, on his behalf. copyright rw parkinson september 2004 my traditional craft tools. branwen my pet carrion crow what follows below is un-edited material from other sources i fear it does not paint my mother s family in a very favourable light, but they were violent times. hall. english and scottish. at one time the most powerful in redesdale they were hated and feared on both sides. in 1598 in an incident the scottish halls and the rutherfords were allegedly singled

MASTERING WITCHCRAFT

eps upon the road to becoming a full-fledged witch, it would be advisable for you to be acquainted with at least the essence of witch history. by this i do not mean such things as the over familiar accounts of gilles de rais' necrophilic exploits and massacres or mother shipton's quaint prophecies, but rather a general survey of those events in witchcraft which stand out as signposts of the black craft's history. witch history is steeped in legend, hidden in antiquity. there are few written sources, and those that exist are generally obscure, of an oblique nature, casting light upon rather than informing directly. for instance, italian witch lore presents us with the following creation story: in the beginning the great darkness, diana, divided herself into two equal and opposite forces, ni

e link was supplied by the magical dictum publicly propounded by dion fortune herself, that in essence all gods are one god, and all goddesses but one goddess; that the varying pantheons and hierarchies are but racial and regional permutations of the same ancient archetypes. in 1951 the last english witchcraft act was repealed, removing the final official stigma upon the study and practice of the craft, in that country at least. three years later, an anthropologist, gerald gardner, published a work, witchcraft today, admitting, for the first time in history, to the existence of a definite witch cult similar to the one suspected by margaret murray in the twenties, a tenuous but widely spread body of magical practitioners who did not cloak their occult operations under scientific, christian

pestuous the emotion, the better is your chance of success. you must really be prepared to roll on the ground and gnash your teeth in ecstasy or hate whenever you enter your charmed circle of practice. apropos of this, many modern witches employ the method actor's device of sense memory to jar their jaded emotional voltages into the correct spark-spitting intensity' this is known variously in the craft as linking, commemoration, or picking up one's contacts. however, meaningful memories apart, you can use anything you like to turn you on and get the current flowing: perfumes, sounds, strobe lights, wild dancing, sex, mantrams, hymns, and so on wherever your preference lies. anything and everything may be pressed into service to get your imagination crackling and those cold shivers running

in the world of the unseen. casting your spells whenever you wish to work a piece of witchcraft, it is always best if you tie all your supercharged will, faith, and imagination into a single, sizzling bolt with the help of a pattern of spoken words: the charm, or incantation. witches, like poets, painters, and chefs, have always taken a bit from here and a bit from there in the exercise of their craft, so much so that in many cases the original wisdom has been almost totally overlaid. everything that seems to have an inherent power in it, that triggers the emotions strongly, is pressed into use for the purposes of magic. snippets of folklore, religion, myth, and herbal lore, all are blended together with notorious in difference to mixing of styles and cultures. all that matters is the ite

your fire and water exorcism. having got this far, you are now standing in a ritually purified witches' circle, and the lens for your witch power is in position. you can now proceed with the spell itself, such as one of the many outlined in the following pages. before finishing this chapter, however, i shall list a few of the ingredients and bits and pieces you will find useful in practising your craft; buy them new, without haggling over the price, of course; keep them apart from your everyday things; and before you use any of them in a spell, simply exorcise them with fire and water. a witch's initial supplies 1. charcoal blocks for the thurible. preferably self-igniting, but the regular kind will do, sprinkle with a few drops of alcohol or cheap cologne to ignite. you can obtain them fr

e you basics. you can build up your stock as you go along. many of the spells in the following pages call for special herbs or spices, and you can buy them for the one instance, and then store the remainder for future use. try to keep all your magical things together, preferably locked away in a safe place perhaps a cupboard or closet reserved for the purpose, best of all a room dedicated to your craft. 3- divination finding things out the word "witch" comes from the same anglo-saxon root as "wit" and "wise" and in its original form wicce or wicca meant "a knowledgeable person" or "wise man" the knowledge in question was arcane and generally forbidden by the religious or civil authorities. any form of consultation of a witch by a layman was and still is always begun by an occult diagnosis

or a change, this process borrows from christian symbolism rather than the other way round. however, you do not have to be of christian persuasion to make use of it. it has been in existence long enough nineteen centuries in fact to gather round it a potency as a love spell quite independent of its early ecclesiastical origin. the good use it has been put to down the years by practitioners of the craft is ample evidence of that. the name of this particular piece of magic is the sator spell. the words of the charm itself probably derive from the words pater noser and "a. o" standing for alpha and omega, the first and last letters of the greek alphabet. pater noster is the latin for "our father" the first words of the so-called lord's prayer "alpha and omega" is one of the many titles bestow

MEANING OF MASONRY

n away, therefore in& by the names of the almighty god before rehearsed i charge thee, thou thief to restore the goods again immediately or else the wrath of god may fall upon thee& force thee to come immediately. amaythe meaning of masonry by w.l. wilmshurst foreword freemasonry has had many great scholars who devoted their time and talents to the philosophical exposition of the character of the craft, the meaning of craft symbols, and the religious aspects of the fraternity: albert pike, robert freke gould, fort newton, albert gallatin mackey, and w. l. wilmshurst. walter leslie wilmshurst (1867-1939) was a mystic with a practical knowledge and profound understanding of the religions of the world. the meaning of masonry discloses the real purpose of modern freemasonry and clearly states

and profound understanding of the religions of the world. the meaning of masonry discloses the real purpose of modern freemasonry and clearly states the true body of teaching and practice concerning the esoteric meanings of masonic ritual. freemasonry is based on the three great principles: brotherly love, relief, and truth. over the years, brotherly love and relief have been so stressed that the craft is in serious danger of becoming primarily a social and charitable organization. truth, the most difficult principle to recognize and thus the most difficult to achieve, has long been neglected. wilmshurst carefully places his designs upon the trestle board to build his thesis that the alpha and omega of freemasonry is not the repetition of the ritual nor the safeguarding of secrets, but the

d insignificant rites, and serving as an agreeable accessory to social life. the greater system of spiritual doctrine contained in the rituals is strongly emphasized. the meaning of masonry was written with a view toward promoting a deeper understanding of the fraternity, and this goal has been achieved. the ideals of the masonic fraternity have a wide appeal to the best instincts of men, and the craft has become one of the greatest social institutions in the world. in this new aquarian age, when many individuals and groups are working in various ways for the eventual restoration of the mysteries, an increasing number of aspirants are beginning to recognize that freemasonry may well be the vehicle for this achievement. we have here a sincere effort by a learned and earnest brother to point

s, are as yet either so intellectually or spiritually unprogressed as to be incapable of benefiting from initiation in its true sense although passing formally through initiation rites. spiritual quality rather than numbers, ability to understand the masonic system and reduce its implications into personal experience rather than the perfunctory conferment of its rites, are t he desider ata of the craft to-day. as a contribution to repairing the absence of explanation referred to these papers have been compiled. the first two of them have often been read as lectures at lodge meetings. many requests that they should be printed and made more widely available led to my expanding their subject-matter into greater detail than could be used for occasional lectures, and accordingly they are here a

absence of explanation referred to these papers have been compiled. the first two of them have often been read as lectures at lodge meetings. many requests that they should be printed and made more widely available led to my expanding their subject-matter into greater detail than could be used for occasional lectures, and accordingly they are here amplified by a paper containing fuller notes upon craft symbolism. to complete the consideration of the craft the system it was necessary also to add a chapter upon that which forms the crown and culmination of the order craft degrees and without which they would be imperfect--the order of the royal arch. lastly a chapter has been added upon the important subject which forms the background of the rest--the relationship of modern masonry to the an

they would be imperfect--the order of the royal arch. lastly a chapter has been added upon the important subject which forms the background of the rest--the relationship of modern masonry to the ancient mysteries, from which it is the direct, though greatly attenuated, spiritual descendant. thus in the five papers i have sought to provide a survey of the whole masonic subject as expressed by the craft and arch degrees, which it is hoped may prove illuminating to the increasing number of brethren who feel that freemasonry enshrines something deeper and greater than, in the absence of guidance, they have been able to realize. it does not profess to be more than an elementary and far from exhaustive survey; the subject might be treated much more fully, in more technical terminology and with

uld, like the system itself, be incomplete without reference to that supreme degree, and since that degree deals with matters of advanced psychological and spiritual experience about which explanation must always be difficult, the subject has been treated here with as much simplicity of statement as is possible and rather with a view to indicating to what great heights of spiritual attainment the craft degrees point as achievable, than with the expectation that they will be readily comprehended by readers without some measure of mystical experience and perhaps unfamiliar with the testimony of the mystics thereto. purposely these papers avoid dealing with matters of craft history and of merely antiquarian or archaeological interest. dates, particulars of masonic constitutions, historical ch

MICHAEL FORD BOOK OF CAIN

nveiled in the nightside do i come forth! that i walk the path of dragon born, caster of the first circle of emerald and crimson flame. gatekeeper and horned shape shifter open forth the fiery path! illuminate the blackened flame! shall i awake the serpent born in the devil s skin cain i summon thee! tubal-qayin as it is sometimes spelled is the blacksmith whose forge is the heart of the sabbatic craft. the child of asmodeus (called often samael) and lilith, is considered the bringer of gnosis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain. tubal cain was demonized as the brother who killed abel, his so-called brother. it was cain, within the region of the middle east, sparked the forge which brou

MICHAEL FORD WITCHMOON

water, air and earth. the angelick spirits of the aethyr which guard the foundations of human development shall observe with your calling. they are the watchers often revealed as demons. know their nature well. a witch would now perform a dedication chant, an example would be "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from which my blood dictates. by the mysteries of the goat and the serpent i come to thee. i walk now the luciferian path, reborn under the luciferic shadows and promethean light! shaitan asmodeus belial lilith hecate eko, eko" the witch would now make a cut and draw blood, letting it drop into the soil. this would be followed by the vision of a brilliant whi

. as thanatos i require your service, for we are bound by the laws of death. the shade will feed from your astral body while you dream, giving it nourishment to perform the duties of its creation. i have found such shades are forced away from the body when you arrive back in the flesh. 59 59 the witches alphabet proves a powerful method of scribing ones own magical name on ones instruments of the craft, or inscribing sigils (if you wish a simple means of creating sigils. the witches alphabet, as it is known, is called theban. attributed to honorius, theban is an ancient script of runes from which the sorcerers of old inscribed many of their instruments and the inking of spells to hide from profane eyes. invoking the goddess- manifestation of the lunar current what is the connection between

lunar current what is the connection between the zos kia cultus, thelema and witchcraft? the answer is the goddess, the all-prevailing woman who is the avatar of the gods, bringer of birth, life and death. through her eros and thanatos are united. the goddess can assume many guises and forms, hecate, lilith, kali, isis and babalon. in these forms she will manifest in the witch. the witches sabbat craft recognizes that the witch-goddess is the prime manifestation of individual power and focus upon earth. from the drops of her menstruation spring all apparent points of inspiration, from thence the fulfillment of the will occurs. to those seeking guidance, the goddess- once invoked under one of her many forms- offers an abundance of inspiration and focus through the dreaming state. babalon is

hough daughter of two light based deities, perses and asteria, hecate dwelled in the underworld along with hades and persephone. her individual powers were discovered through the shadows deep within her own being. residing with her as well was thanatos (god of death, hypnos (god of sleep) and morpheus (god of dreams. hecate is known as the goddess of witches, being that of sorcery and the cunning craft. the aspects of hecate within roman and greek culture show hecate mostly in a dark or hidden aspect, having three heads (two being animal) and three torches. the vehicle wherein she traveled was a chariot guided by several dragons. a key significance of the dragon is that such beings are connected to solar and lunar eclipses. by an eclipse the water in the lunar sign of cancer is altered in

summon thy three fold shadow to attend me rise up, goddess of the dead! hecate, familiar and goddess of three shades, initiator and birth mother i summon thee! i cast now the circle in flour i evoke the hounds of the barrier, wolves created in the darkness do i call forth! by the first moon envelope me virgin goddess, i come unto you in the evening light. embrace me in thy kingdom of the cunning craft, speak 66 66 unto me as the freshly dead, the virgin from the tomb. guide me and walk with me unto the luciferian sabbat. by the second moon maiden who rides upon the dragon s spine, i summon thee bring thy fiery essence into my circle, enflame me in the cunning fire and blood of your fornications. uplift me into the spirit of the red dragon- akhuraku, hecau, zrazza by the third moon moon of

fire has destroyed the box and it's contents, forget about it entirely. this allows the intent to derive a consistent source of psychic energy, activated via the subconscious, to seek forth it's mission and make it come to flesh. 77 77 the sabbats the eight witches sabbats listed herein are presented in gaelic. the purpose of this is to recognize the great celtic heritage which is present in the craft and its blood. our whole exploration and the system within our work is based upon the celtic system of the four greater sabbaths. these are: imbolg, beltane, lughnasadh and samhain, while the equinoxes and solstices are spring, summer, autumn and yule tide. these are times of shifting forces, when the witch draws great power from the earth that can be distilled by the control of the will. su

of seasons to be! the dream is the backwards gateway to the witches' sabbat, wherein desire is formed into flesh. belief exists on the consistency of experience. the following formula for the initiation of the astral sabbath is derived from ao spare and his experiences with ms. paterson, who was descended from a line of salem witches. from the methods of zos, non-gardnerian and gardnerian english craft (14, as well as our own experience and work with this lineal stream, comes this new "old" system of witchcraft and sorcery. before one attempts this initiation, a creative and spiritual flow must encompass every aspect of your being. a sigil should be constructed which constitutes a dedication to the craft and the path of the wise. the astral departure of the spirit and body within the witch

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

d burrowing underground and living there in complex colonies. this was a practice that availed perfect concealment as these renegades knewthat it was absolutely imperative that they were not traced to this planet and that theirprevious hosts believed them utterly destroyed. the celtic legends, and even thebible, declare that the nephilim (fallen angels) took refuge under water in their crafts. no craft they knew, with woven brick and jointed beam to pile the sunward porch; but in thedark earth burrowed and housed like sunless ants in sunless caves (aeschylus)and the king said to her, be not afraid: for what sawest thou? and the woman said untosaul, i saw gods ascending out of the earth (i samuel 28:13) dead things are formed from under the water, and the inhabitants thereof.(job 12:5) with

inter of the sword. those of mankind left alive rob and slayone another for what is left to feed on. brother slays brother, mighty battles occur in theworld. atlantis, alien visitation, and genetic manipulation39 the world falls dead their adversarial presence was termed the midgard serpent: the midgard serpent blows so much poison that the whole sky and sea are splattered with it. strange flying craft bringing destruction are described: the mighty flood frees the ship known as naglfar, a vessel that the giants were so long inbuildingloki steers the ship of hel with the fenris wolf aboard.they also speak specifically of ragnarok, the war between the gods: the head of mimir (fountain of all wisdom, counsels odin to meet on the field of vigrid, andto wage there such a war that the power of e

to judgment (epistle of peter) the descendants of the atlanteans were giving themselves a pat on the back during therenaissance. they were satisfied that they had taken control of the planet economi-cally and were making good progress toward reconstructing the science and technol-ogy they once enjoyed. in fact, as writers such as william bramley have pointed out,they even had the ability to build craft for flying out of the earths atmosphere. it wasat this point, or probably some time before, that they discovered the existence of thestargate. they then realized to their horror that even if they were able to success-fully reproduce all the advanced hardware they required, they probably could notleave the planet anyway. this knowledge caused them intense displeasure and confu-sion. they may

as one (crazy horse, shaman andchief of the lakota sioux)i am a wave of the sea, i am a murmur of the billows, i am a stag of the seven horns, i am a wide lake on a plain, i am a wind on the deep waters, i am shining tear of the sun,i am a hawk upon the rocks, i am the fairest of plants, i am a battle-waging spear, i am a salmon in the pool, i am a boar of courage, i am a hill of poetry,i am the craft of the artificer, i am a word of science, i am a god who creates in the head, the firewho but i knows the secret of the unhewn dolmen?who enlightens the assembly on the mountain, if not i?who but i, telleth the ages of the moon?who but i, showeth the resting place of the sun?(song of amergin, bard of prehistoric ireland)epilogue: time to change the road youre on152atlantis, alien visitation

nai, whosoever toucheth the mount shall surely be put to death. moses and aaron were the aries, the number two men (p. 19)vicar means vice-arioracles the means by which the gods communicated via mind-controlled virgins.the sybilrome was virtually founded after the fall of troy and many gods may have migrated there. there was adark age about 1000 b.c, just like the one after charlemagne.in cavesno craft they knew, with woven brick and jointed beam to pile the sunward porch; but in the dark earth burrowed and housed like sunless ants in sunless caves (aeschylus)secrecy from the word root sacsacred, sacrament, sacrificial, sacrilege, sacked, sacrummanipulating the religionsno matter the clan, no matter the religion, the god could superimpose himself and use their beliefs to hisadvantage. the

ioneer 10, which took the first close-up pictures of jupiter before leaving our solarsystem in 1983, is being pulled back to the sun by an unknown force. the effect shows no sign of get-ting weaker as the spacecraft travels deeper into space, and scientists are considering the possibility thatthe probe has revealed a new force of nature.dr. philip laing, a member of the research team tracking the craft, said: we have examined everymechanism and theory we can think of and so far nothing works.if the effect is real, it will have a big impact on cosmology and spacecraft navigation, said dr. laing,of the aerospace corporation of california.pioneer 10 was launched by nasa on march 2 1972, and with pioneer 11, its twin, revolutionizedastronomy with detailed images of jupiter and saturn. in june

e supposed reappearance of st. germain. 1930 ernst rudin, professor of psychiatry at munich and director of the dept.of heredity at the kaiserwilhelm institute visits the u.s. and was praised by the leaders of the carnegie foundation. rudin, laterarchitect of nazi germany sterilization law, was financially supported by a large rockefeller grant. 1930 henry coanda begins work on lenticular gravity craft designs. 1930 itt begins to invest in nazi pre-war economy. 1930 diptheria vaccinations injure 32 and kill 16 in columbia. 1930 standard oil announces it has an alcohol monopoly in germany. 1930 nazi party in germany begins its meteoric rise to power. appendix f: general chronology of events354atlantis, alien visitation, and genetic manipulation 1931 japan begins a 15 year reign of totalitar

MICHAEL W FORD NOX UMBRA

rter guardian of the catewav- set-hen ziorzo, bringer of the black flame guardian of the northern quarter, 1 summon thee forth to protect and fortify this circle- typhon sothis, do come forth! lord of darkness, night and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra- sorio sabriao- atumaza- seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh- eternal life itself, immortal eye! by ka- spirit of the eternal self, in awakened union! by djed- the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the circle moving up through and around you. this is the energy as foundation from the four quarters and the god

MORALS AND DOGMA

d to itself and the deity. but as to these opinions themselves, we may say, in the words of the learned canonist, ludovicus gomez_"opiniones secundum varietatem, temporum senescant et intermoriantur, ali que divers vel prioribus contrarioe renescantur et deinde pubescant_ titles of degrees as herein given have in some instances been changed. correct titles are as follows: 1--apprentice. 2--fellow-craft. 3--master. 4--secret master. 5--perfect master. 6--intimate secretary. 7--provost and judge. 8--intendant of the building. 9--elu of the nine. 10--elu of the fifteen. 11--elu of the twelve. 12--master architect. 13--royal arch of solomon. 14--perfect elu. 15--knight of the east. 16--prince of jerusalem. 17--knight of the east and west. 18--knight rose croix. 19--pontiff. 20--master of the s

erhood with its duties and obligations as well as its benefits. you will hear shortly of the _rough_ ashlar and the _perfect_ ashlar, as part of the jewels of the lodge. the rough ashlar is said to be "a stone, as taken from the quarry, in its rude and natural state" the perfect ashlar is said to be "a stone made ready by the hands of the workmen, to be adjusted by the working-tools of the fellow-craft" we shall not repeat the explanations of these symbols given by the york rite. you may read them in its printed monitors. they are declared to allude to the self-improvement of the individual craftsman--a continuation of the same superficial interpretation. the rough ashlar is the people, as a mass, rude and unorganized. the perfect ashlar, or cubical stone, symbol of perfection, is the stat

n. then philosophy becomes religion. and masonry, like history and philosophy, has eternal duties--eternal, and, at the same time; simple--to oppose caiaphas as bishop, draco or jefferies as judge, trimalcion as legislator, and tiberius as emperor. these are the symbols of the tyranny that degrades and crushes, and the corruption that defiles and infests. in the works published for the use of the craft we are told that the three great tenets of a mason's profession, are brotherly love, relief, and truth. and it is true that a brotherly affection and kindness should govern us in all our intercourse and relations with our brethren; and a generous and liberal philanthropy actuate us in regard to all men. to relieve the distressed is peculiarly the duty of masons--a sacred duty, not to be omit

undering the weak; she must act on the square with all nations, and the feeblest tribes; always keeping her faith, honest in her legislation, upright in all her dealings. whenever such a republic exists, it will be immortal: for rashness, injustice, intemperance and luxury in prosperity, and despair and disorder in adversity, are the causes of the decay and dilapidation of nations. ii. the fellow-craft. in the ancient orient, all religion was more or less a mystery and there was no divorce from it of philosophy. the popular theology, taking the multitude of allegories and symbols for realities, degenerated into a worship of the celestial luminaries, of imaginary deities with human feelings, passions, appetites, and lusts, of idols, stones, animals, reptiles. the onion was sacred to the egy

m distress, misery from lack of work, and all the brigandages of chance in the forest of events: when nations will gravitate about the truth, like stars about the light, each in its own orbit, without clashing or collision; and everywhere freedom, cinctured with stars, crowned with the celestial splendors, and with wisdom and justice on either hand, will reign supreme. in your studies as a fellow-craft you must be guided by reason, love and faith. we do not now discuss the differences between reason and faith, and undertake to define the domain of each. but it is necessary to say, that even in the ordinary affairs of life we are governed far more by what we _believe_ than by what we _know; by faith and analogy, than by reason. the "age of reason" of the french revolution taught, we know, w

th any chain of evidence? ask the small sea-waves what they murmur among the pebbles! how many of those words that come from the invisible shore are lost, like the birds, in the long passage? how vainly do we strain the eyes across the long infinite! we must be content, as the children are, with the pebbles that have been stranded, since it is forbidden us to explore the hidden depths. the fellow-craft is especially taught by this not to become wise in his own conceit. pride in unsound theories is worse than ignorance. humility becomes a mason. take some quiet, sober moment of life, and add together the two ideas of pride and man; behold him, creature of a span, stalking through infinite space in all the grandeur of littleness! perched on a speck of the universe, every wind of heaven strik

rs and morals of a nation; to set the example of virtuous conduct, and restore in spirit the old schools of chivalry, in which the young manhood may be nurtured to real greatness. work and wages _will_ go together in men's minds, in the most royal institutions. we must ever come to the idea of real work. the rest that follows labor should be sweeter than the rest which follows rest. let no fellow-craft imagine that the work of the lowly and uninfluential is not worth the doing. there is no legal limit to the possible influences of a good deed or a wise word or a generous effort. nothing is really small. whoever is open to the deep penetration of nature knows this. although, indeed, no absolute satisfaction may be vouchsafed to philosophy, any more in circumscribing the cause than in limiti

MOTTA MARCELO THE COMMENTARIES OF AL

n about to be born and myself. this book of the law is the voice of the god's mother, his father, and himself. but on appearing, the god assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so, also, our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature (the adept's) and his purpose (the adept's, fulfilling them (the knowledge and conversation of the holy guardian angel produce this result. it is not "the angel's n

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

they cast anchor; and it was not until some years had elapsed, during which time home and country were forgotten, that paris and helen proceeded to troy. preparations for the war..when menelaus heard of the violation of his hearth and home he proceeded to pylos, accompanied by his brother agamemnon, in order to consult the wise old king nestor, who was renowned for his great experience and state-craft. on hearing the facts of the case nestor expressed it as his opinion that only by means of the combined efforts of all the states of greece could menelaus hope to regain helen in defiance of so powerful a kingdom as that of troy. menelaus and agamemnon now raised the war-cry, which was unanimously responded to from one end of greece to the other. many of those who volunteered [287]their serv

-footed hermes to calypso, commanding her to permit odysseus to depart and to provide him with the means of transport. the goddess, though loath to part with her guest, dared not disobey the commands of the mighty zeus. she therefore instructed the hero how to construct a raft, for which she herself wove the sails. odysseus now bade her farewell, and alone and unaided embarked on the frail little craft for his native land. nausicaa..for seventeen days odysseus contrived to pilot the raft skilfully through all the perils of the deep, directing his course according to the directions [318]of calypso, and guided by the stars of heaven. on the eighteenth day he joyfully hailed the distant outline of the phaacian coast, and began to look forward hopefully to temporary rest and shelter. but posei

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

heir help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind and face north again. say: these hands, this mind and this body shall be a channel through which power can flow. open your eyes and go about your daily affairs. practice this rite daily. get the wiccan habit. set up those harmonic vibrations that are so essential to the craft. anytime you feel like putting a triumphant emphasis on to a magical working, or you wish to make absolutely certain that a particular spell or ritual is totally successful, align yourself with the elemental forces. it will add that final whammy of force and direction to your efforts. a thank you email paul c, an ardent student of the occult arts from, sent me an email not long ago. first, i

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

n quite democratic. a common house (schola or maceria) was assigned for assemblies and the installation of the college's departments. it normally had a tetrastyle (a four-sided portico) on which the college rules were posted. the arca or cashbox of the community was kept there. it was in the schola, before altars or images of the gods, that sacrifices were preformed and where artisans of the same craft or the enthusiasts of a cult would join together in pious solidarity on certain days. one of the principal rites was the repas presided over by a magister coenoe. there can be no doubt that these meals had religious meaning, at least originally. their degeneration into something lesser did not occur until later and was one reason why the julia law (67-64 b.c) limited their number. profession

masonry from ancient times to the middle ages gods. it was in this celebration of common worship that the affiliated members recognized each other often through the employ of gestures, signs, and ritual touch that had a sacred and psychological, perhaps even physiological, aspect. these signs also became the means used by members to recognize their colleagues, thereby guaranteeing the sanctity of craft secrets and protecting them from the profane. this necessity must have made itself felt in the collegia of builders who followed the legions on their campaigns. a collegium's divine protectors could be chosen by the order from almost anywhere. often a college chose a god whose attributions were related to the daily labor of its members (for example, sylvanus, god of woods, for the dendrophor

protection of their members and their property* in his description des pays-bas (anvers: 1582) guichardin claims to have seen documents attesting that flemish corporations were established as early as 865 by baudoin, son of arnould the great. there are solid grounds for doubting this assertion. secular brotherhoods: the germanic and anglo-saxon guilds 61 the first artisan guilds or trade guilds (craft guilds) appeared in england and normandy during the reign of henry i (1100-1135. similar guilds in germany and the scandinavian countries seem to date from the same era. these craft guilds (made up of bakers, carpenters and builders, tailors, weavers, and so on) were first started as associations for protection and mutual aid and gradually expanded until they became veritable professional co

nd and normandy during the reign of henry i (1100-1135. similar guilds in germany and the scandinavian countries seem to date from the same era. these craft guilds (made up of bakers, carpenters and builders, tailors, weavers, and so on) were first started as associations for protection and mutual aid and gradually expanded until they became veritable professional corporations. the origins of the craft guilds, as for the french brotherhoods, followed a line of descent at least indirectly from the collegia and monastic associations such as the benedictines. like their earlier counterparts, merchant and craft guilds were important cogs in the emancipation of cities. the case has even been made that municipal governing bodies and merchant guilds were one and the same from the very beginning

he hospital he shall flee or to the temple, if he can manage to do so. the right of franchise was much more exceptional than the right of asylum. it is certain that the benedictines, cistercians, and hospitallers of saint john of jerusalem offered an equal measure, at least originallythe templars, the francs metiers, and freemasonry 83 this right of franchise allowed any craftsman to exercise any craft or commerce within the domain of the temple, despite any rules or regulations promulgated by the sovereign authority of the nation or the city. the inhabitants of the templar commanderies were also exempted from the majority of tariffs and taxes imposed by the king, the lord of the area, or the municipality. in paris this is how they were able to avoid the tallage, the corvee* and a very unp

hey held the status of bourgeoisie. free craftsmen, however, meaning either villains or bourgeois, did not perform their trade under similar conditions everywhere. as a general rule, the artisan owed taxes and allowances to the king or lord. in paris, at the time the crafts were organized during the reign of saint louis, the artisan was subject to community regulation. quite often entrance into a craft was not free; it was necessary to purchase this right from the king. just as the bourgeoisie, artisans were [it is located in the marais district of paris. trans+ it should he noted that the rue francs bourgeois was located in the censive district and was under the jurisdiction of the temple. maps from the time of louis xiv show the existence of another rue francs bourgeois located on the le

and loyal work" the same expression can be found referring to some forty other crafts, among which are cutlers, silver- and goldsmiths, smelters, tapestry makers, dyers, clothes tailors, image makers, lantern makers, button makers, saddlers, hatters, and bowers (or the makers of bows and arbalests. in their edition of the livre des metiers, lespinasse and bonnardot write "to be freely master of a craft is to have the right to set up an establishment and take on apprentices."4 for the duke of levis mirepoix of the french academy, craftsmen who exercised freely in this way fell under the category of francs metiers "within the crafts" he writes "some individuals are 'francs' meaning that the only requirement is that they show suitable proof of their ability to become a master. others purchase

ONYX TABLET OF SET

les of such plans might include: i want to help people through their first year as priests, so i am going to offer my counsel to any new priest (that wants it, and suggest that they do likewise after they have had their first year. after five years, i will hold this a successful working of my will if i see the tradition continuing. long term effect: more effective priests, a living body of priest-craft without legislation, bylaw changes or debate. i want the temple to have a lending library, that people can leave books to. if after five years, i have managed to create a useful way to do this without huge work, i will consider this a successful working of my will. long term effect: without increasing the burden on existing staff, we get a little library. i want to get every university stude

PATH OF INITIATION

is kept shaded with secrecy, and for no other reason. when those of pure heart, ready to cast away all for the wisdom born of the underworld and ready to sacrifice for love of the land show themselves, they are taken into the group and introduced to its mysteries. there is no other qualification. it is a strange love, a strange desire that the old ones use to lure people to the ways of the hidden craft. human witches cannot and should not stand in the way of this, for in so doing, they fail in their true role as guardians. the "outward" initiations that people in groups perform are supposed to be mere representations of a great and timeless pattern of transformation, great and timeless realities that no human being or group can claim a monopoly on, as they underlie all works of art, cultur

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

ry cases furnish evidence on the spurious rites to be discussed in this article.although the memphis and misraim rites have been practically dormant for long period, there are several parties who claim more or less doubtful authority over them, and it is not at all improbable that attempts may again be made to propagate them in the united states. for this reason we present to the american masonic craft, through the columns of the masonic press, positive evidence of the history of these rites and their illegal and illegitimate nature. in every case the activities of these rites are tainted in their diffusion because they have been promoted,mainly, either by those who had no legitimate or rec- volume j, c a a b b g d the spurious rites of memphis and misraim ognized masonic status whatever o

s, positive evidence of the history of these rites and their illegal and illegitimate nature. in every case the activities of these rites are tainted in their diffusion because they have been promoted,mainly, either by those who had no legitimate or rec- volume j, c a a b b g d the spurious rites of memphis and misraim ognized masonic status whatever or who have been expelled or excluded from the craft of freemasonry because of unworthy acts. shortly after the so-called revival in b h b h,freemasonry was introduced from england into france where it became extremely popular. not satisfied to practice masonry in the original form in which it had been transmitted to them, numerous ritual writers proceeded to devise additional degrees of their own, and by b h f a there were several hundred suc

nce, about b i b d v b e. there it partook of the dissension and schisms which were so indissolubly part of the eighteenth and nineteenth century french masonic activities. thus precedents were established which the american progenitors observed equally as meticulously in subsequent decades. the grand orient of france, which controlled a number of degrees other than the symbolic grades of ancient craft masonry, refused recognition to the new rite.the governing body dissolved,but some of the constituent lodges con- volume j, c a a b b g f the spurious rites of memphis and misraim tinued their work. they were very naturally considered as clandestine bodies and treated as such. the rite of memphis in the absence of contemporary documents and published accounts, we must rely upon other records

s purchase of the rite, and elected judge parrish as their grand master. thus there came into existence two spurious branches of the rite; besides which calvin c. burt continued to confer degrees. this led to a judicial tribunal in which wilson expelled burt. k the grand lodge of massachusetts formally endorsed the assertion that wilson is running the rite to make money, and expelled him from the craft.2. a grand mystic temple had been chartered in canada by alexander b.mott. the canadian members declared themselves independent, organized a sovereign sanctuary, and chartered a body of the rite of misraim in the united states, with w. b. lord of utica, new york as grand master.mott claimed that all rights to the rite of misraim in the united states belonged to him by virtue of his office as

united states, with w. b. lord of utica, new york as grand master.mott claimed that all rights to the rite of misraim in the united states belonged to him by virtue of his office as grand master of the rite of memphis.2. this led to much controversy with both lord and mott strongly asserting their authority. wilson went on conferring the degrees of the rite of memphis, and, in addition, the three craft degrees and, as a consequence, was expelled by the grand lodge of new york in b j a e for illegally conferring these degrees under claimed authority from the clandestine grand lodge of ohio which had been organized as a rival to the legitimate grand lodge of that state.2. about b j a a he merged his branch of the rite of memphis with that of isaac h. parrish and w. b. lord, under the name of

of the rite is now entirely dormant, or we might say is a shadow body. it is worthy of note that practically all those who have been actively engaged in the promotion of the rite ofmemphis have been prominently identified with other spurious masonic bodies. seymour was one of the prime movers in the revival of the clandestine cerneau scottish rite. burt and wilson were connected with clandestine craft lodges. mott was, in b i i i, grand lieutenant b h g heredom albert pike& william l. cummings volume j, c a a b b h h the spurious rites of memphis and misraim figure f. title page of calvin c.burt s ritual of degrees( b i g h).many of the rite ofmemphis rituals were plagiarized from and were slightly modified versions of the scottish rite degrees. courtesy of the grand college of rites of t

grand lodge who shall hereafter take or receive, confer or be present at, or assist in the conferring of any degree, grade or order, in or under the authority of any organization or body claiming to be masonic, or which uses or employs in its ceremonies, either directly or indirectly, or by reference to or otherwise, any part of the esoteric work, signs or symbols of the three degrees of ancient craft masonry, and which is not declared to be recognized as such masonic organization or body by this grand lodge, is guilty of a masonic offence. the section following the above lists the same bodies as previously referred to as duly recognized. one of the most sweeping edicts against the rite of memphis is that adopted by the grand lodge of pennsylvania, which is given in full below. b h i here

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

he points falling away from each other. a fifth hand holds a ninth sword upright in the centre, as if it had disunited them, and struck them asunder. no rose at all is shown (as if it were not merely cut in pieces but completely and definitely destroyed. above and below mars and gemini. despair, cruelty, pitilessness, malice, suffering, want, loss, misery. burden, oppression, labour, subtlety and craft, lying, dishonesty, slander. yet also obedience, faithfulness, patience, unselfishness, etc, according to dignity. yesod of vav. therein rule aaneval and mochayel. sun in gemini, 20"-30. li11. lord of ruin. 10 of swords four hands (as in previous symbol) hold eight swords with points falling away from each other. two hands hold two swords crossed in the centre (as if their junction had disun

s to rise above the material (that is, if the subject which is enquired about be spiritual) but if the divination be regarding a material event of ordinary life, this card is not good, and shows folly, stupidity, eccentricity, and even mania, unless with very good cards indeed. it is too ideal and unstable to be generally good in material things. 1. magician or juggler. skill, wisdom, adaptation. craft, cunning, etc, always depending on its dignity. sometimes occult wisdom. 2. high priestess. change, alteration, increase and decrease. fluduation (whether for good or evil is again shown by cards connected with it) compare with death and moon. 3. empress. beauty, happiness, pleasure, success, also luxury and sometimes dissipation, but only if with very evil cards. 4. emperor. war, conquest

rmulae, the trancendental spirit of the order into the re-created forms, thereby reincarnating the "soul of the mysteries" essentiarto the reflowering of the order. the study of magick leads one into harmony with nature and the universe at large. a major factor in the development of the neo-pagan movement was a growing concern with the environment and its abuse. magick in the form of wicca or the craft formed the spiritual link whereby this awareness could express itself. the g.d. provided much of the technology. it is interesting to note that an adept of the g.d, j.w. brodie-innes, traveled extensively in the british isles to study witchcraft. now the witches stud his order in the learning of their craft. f; eele mental arrangements and attributions employed by the modern witches often ha

o the zodiac and the sigils of the signs were painted in their flashing colors. there is at least one group that, bein unable to decide u on a pantheon from any specific culture, chose to use the d sys.tem of nocftianat o found their tradition upon. the g.d. practice was chosen over the others as being clearer, more easily worked and more highly developed. another line of development in the modem craft is called traditionalist wicca (not to be confused with the family traditions. upon realising that the inordinate amount of enochiana and g.d. style techniques was not a later accretion as previously thought, its adherents researched still deeper into the origins of their book of shadows or grimoire. they concluded that the originator of their readition either had access to g.d. material bef

RUBY TABLET OF SET

ptian thought in an entirely new way [we're only looking at her bak] the book relates the youth of an inquisitive boy; he asks penetrating, soul-searching, philosophic questions of his peers, superiors, and the gods. because of this, he attracts the attention of the sage, who brings him into the service of the chief artisan in order that her bak learn the essential principle behind each artisan's craft (joiner, carpenter, potter, painter, etc, called the neter. as defined by de lubicz, the neter or god is not a being, but a principle, and each function has its principle. at one point, her bak is asked to make a footstool, and in classification: v2- 805.1- 1 author: alexandra sarris iii date: march, xiii publication: cry of the jackal, i.1, anubis pylon html revision: oct 07, 1997 ce subjec

the leader of military expeditions. among his many titles are "seal-bearer of the king, and "sole companion of the king. his list of duties and responsibilities is too numerous to recall. he oversees the farmlands and orchards, the vineyards and wine makers, the wildlife and domestic animals, the granaries, and the royal residence. the list is truly endless, my friends. he supervises every divine craft and construction. he is the court, the tax collector, and the tribute taker. he acts as our minister of war and chief of police. he is actually required to stand outside pharaoh's door each morning, and at his awakening, tend to his every need while reporting on the previous day's activities, and then receiving instructions for the next day. the vizier will then meet his own subordinates, ex

t was on earth came under the force of the order. and upon this earth, born of cosmic incidence, was that which was to become man, but man no different from the other creatures whose world he shared. thus was the force of god known upon earth, and thus was earth intended to remain for all time. and yet the force was not full master of the cosmos, for i who am satan was conceived to complement the craft of god, but through unknown celestial fusion i assumed life with mind and identity, which god did not define. and as these features could not be known as a threat to divine purpose, i was unchallenged by the force for long ages, when i knew not the nature of my self or of my original qualities. but finally my will flamed to life, and i thought- and i perceived my self, and i knew that i was

all angels with my visions. but with will came discord and dismay, for many of those who had known only the comforting litanies of order could not comprehend invention unconformed to the dictates of god. and also with will came suspicion and enmity, and finally masleh proclaimed that i myself was a very creature of chaos and should be annihilated, for i held within me the force to destroy all the craft of god. and many to whom masleh was as god cast with him in their devotion, but others there were who answered, lucifer has again brought the revelation of light, and in fact we recognize him as our true creator, for in the scheme of god we are of no consequence. among us archangel michael was silent, but at length he said, in time past we have all known glory in both the omnipotence that is

was terrifying in awesome majesty, so i came to earth in the semblance of a goat, most humble of man's own creatures. and men there were whose eyes finally blazed with the light of my gift, and they made great effort for the advancement of their race, though impatience and frustration ever tempted them to the salve of temporal gain. great secrets were unearthed, and secret word was passed of the craft of hell. but to all who would dare my friendship the god-churches accorded the threat of torture and death by fire. many were those whom i saved from the vengeance of the men of god, but long did my thought ring with the screams of men whose devotion to lucifer had won them only the horrors of intolerance, inquisition, and death. and in sorrow and despair for these, i walked no longer upon e

ion of these things? i said, indeed, were man to have no emotion within him, he would incline to the end of heaven, pursuing a universal mechanism for its own sake alone. even were man to achieve absolute physical mastery over the god-cosmos, he would have no means to comprehend the measure or the significance of his accomplishment save through that detached sensitivity to aesthetics which is the craft of astaroth. for the satanic gift awakens man also to intellectual detachment, to the ability to view his progress and plans from an extra-scientific base of emotional pleasure. whereupon i came to earth with asmodeus, and even as he spoke to the intellect of man, i brought meditation and introspection to the artists and authors of human sensitivity. and man came not only to use his satanic

as being. his will, made strong through indulgence and xeper, cannot simply emerge once and be done with it. the entire cycle repeats itself time and time again as the more sensitive and highly functioning being acts on his objective and subjective worlds and is altered in some greater or lesser way thereby. he cannot do other than remanifest, or he will be flying using an older propeller driven craft. the airplane will still fly, but it cannot keep up with the supersonics speeding far, far ahead of it. seeing the relationship of xeper and remanifestation is essential to a better understanding of both words. each of us knows xeper to be a coming into being, a coming forth by the night the soul has made and gathered about itself through its explorations into the black and unknown. that dar

SABBATIC KABALA OF THE CROOKED PATH

n the concept of the gotos. a title assigned to the highest degree of the order, but also reminiscent of the physical representation of the orders egregoric spirit. the flavour in this cell is solar and phallic but it androgynity suggest otherwise- that this cell is a rehearsal ground for the phallic manifestation to come and through this it connects with the stellar influences hidden within this craft-tradition and presents a formation of mystery-teaching connected to the destruction of the mage in favour of the virgin-mage. the importance of sacrifice is in these manners stressed and becomes a continuation of the sigilic forms of the sacred letters in the previous cell. the adoration of the sun suggested in this cell is but a rehearsal to enter deeper into the source of the sun which is

of the great lord of the dawning light. this is the eroticism of thanathos. the secrets of the black god are explained. the cell is to a certain degree a revelation of the black light. the light sought by the many, but understood by the few. a process of deconstruction is set forth and is in this manner a natural succession of the previous cell and is setting forth the advaitin principles of the craft even more clearly. there is no distinction between, there is only the between. this is symbolically illustrated by discussions and poetic alignments with the symbolism inherited in shaitan, luchifer and the power the christian communities call the devil. this mystery must be understood in this cell or the act of vaporisation and occult dehydration will occur. the aspiration in this house is

with the line of transmission. blood is life and this fluid has been revered by all religions in all ages as a profound transmitter of the people s prayers to the god and through the giving of blood the desired effect of the prayer. this cell speaks of chuaylil- the bloodthirsty god and the importance of blood, blood-pacts and blood-bounds, the secrets of the witches blood. the commitments to the craft is equal to the commitment to the chuaylil. blood is requested! there is more than a hint towards the essences in the medieval grimoires in this cell, which is due to the influence of the yud, of the sacred alphabet, a letter that is really conducting the concentration of secret undertakings performed in the occult voyage. the presence of the master cain is great, he is the master of the for

SATANGEL

n bear day, the traditional finnish midsummer (also the first anniversary of the founding of the shaman/poem-singer circlsoliber satangelica nathaniel j. harris soror tekla 484, 3, toph introduction; the grimoire the importance of the classical grimoire, and the more personal books of spells attributed to various witches and cunning folk, has been greatly undervalued in more recent studies of the craft. nevertheless, the knowledge of the black arts and the important place of the grimoire has been well documented since before the middle ages and we have a great storehouse of records at our disposal, both from the sorcerer s themselves and those who prosecuted them. this is not limited to east anglia or even england. consider the confession of jubertus of bavaria, tried in 1437. apart from t

es. sirchade (grimorium verum. a subordinate spirit of lucifer. has power to show thee all kinds of animals, of whatsoever nature they may be. sitri (goetia, 12th spirit. prince commanding 60 legions. procures love, compels people to appear naked. skratte (anglo-saxon. a name for the devil, which also means a sorcerer, and cross dresser! recognised as a title for the magister in some forms of the craft. stolas (goetia, 36th spirit. prince commanding 26 legions. appears as a mighty raven. teaches astronomy, and the virue of herbs and stones. succor-beloth. who presides over the devil s harem in hell, and tempts mortals to lechery. succubus (latin, succumbere, meaning to lie beneath. female demons who steal men s seed during the night. erotic dreams and sexual vampires. surgat (grimorium ver

SEVEN SHADES OF SOLITUDE

you want (if not, examine your life very carefully) this procedure reflects a setianized use of an existing occult technology. it is, of course, much harder than the occult world would teach you, it is also more useful] xeper, don webb high pri dseven shades of solitude a brief disquisition concerning the subtil degrees of the lonely road, set forth in accordance with the gnosis of the sabbatick craft tradition, by andrew d. chumbley solitude is a muse to those whom it loves. it is a masked wanderer that meets the mage as the oldest of friends, as the most worthy of enemies, as the most constant yet elusive lover, as the wisest and most cunning teacher, as angelic solace or as hellish torment, as a prayerful eirenicon finally answer d, as a battle-field from which there is no escape. its

a presiding magister of covine, lodge and lineage- the circle of arte has yielded up its own-being of solitude according to many subtil degrees of understanding. although i often practise in assembly and convocation, if a man be defined by his greatest predilection and most frequent manner of ritual observance, then i am in truth a solitary magician in the time-honoured custom of english cunning-craft. if i may say this of myself, then it is indeed true of all whom i have known and held dear as true brethren of the faith. it is from such experiences as my meagre years have garnered that seven shades of solitude have become known to me, and it is these gradations of the lonely road which are set forth below. each of the shades represents a particular predilection of practice- a disposition

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

genius. better this magic than the charms of the volume and the vessel. hour after hour has gone; thou hast lighted the lamp; night sees thee yet at thy labour. merciful heaven! what chills the atmosphere; why does the lamp grow wan; why does thy hair bristle? there! there! there! at the casement! it gazes on thee, the dark, mantled, loathsome thing! there, with their devilish mockery and hateful craft, glare on thee those horrid eyes! he stood and gazed, it was no delusion. it spoke not, moved not, till, unable to bear longer that steady and burning look, he covered his face with his hands. with a start, with a thrill, he removed them; he felt the nearer presence of the nameless. there it cowered on the floor beside his design; and lo! the figures seemed to start from the wall! those pale

s alone, i his true name of moloch! it is the reign of terror, with robespierre the king. the struggles between the boa and the lion are past: the boa has consumed the lion, and is heavy with the gorge, danton has fallen, and camille desmoulins. danton had said before his death "the poltroon robespierre, i alone could have saved him" from that hour, indeed, the blood of the dead giant clouded the craft of "maximilien the incorruptible" as at last, amidst the din of the roused convention, it choked his voice("le sang de danton t'etouffe (the blood of danton chokes thee) said garnier de l'aube, when on the fatal 9th of thermidor, robespierre gasped feebly forth "pour la derniere fois, president des assassins, je te demande la parole (for the last time, president of assassins, i demand to spe

ellars, more poor, more obscure, more despicable than he had been at the commencement, not daring to exercise even his art, and fearful every hour that his name would swell the lists of the condemned, he was naturally one of the bitterest enemies of robespierre and his government. he held secret meetings with collot d'herbois, who was animated by the same spirit; and with the creeping and furtive craft that characterised his abilities, he contrived, undetected, to disseminate tracts and invectives against the dictator, and to prepare, amidst "the poor and virtuous people" the train for the grand explosion. but still so firm to the eyes, even of profounder politicians than jean nicot, appeared the sullen power of the incorruptible maximilien; so timorous was the movement against him, that n

"but he must be arrested for the moment. no harm shall happen to him, for no accuser shall appear. but her, thou wilt not relent for her" fillide turned upon him her eyes, and their dark glance was sufficient answer. chapter 7.vi. in poppa quella che guidar gli dovea, fatal donsella "ger. lib" cant. xv. 3 (by the prow was the fatal lady ordained to be the guide) the italian did not overrate that craft of simulation proverbial with her country and her sex. not a word, not a look, that day revealed to glyndon the deadly change that had converted devotion into hate. he himself, indeed, absorbed in his own schemes, and in reflections on his own strange destiny, was no nice observer. but her manner, milder and more subdued than usual, produced a softening effect upon his meditations towards th

the direction he had before taken, and, after a long and breathless course, gained without once more seeing the spy, a distant quartier of the city. here, indeed, all seemed so serene and fair that his artist eye, even in that imminent hour, rested with pleasure on the scene. it was a comparatively broad space, formed by one of the noble quays. the seine flowed majestically along, with boats and craft resting on its surface. the sun gilt a thousand spires and domes, and gleamed on the white palaces of a fallen chivalry. here fatigued and panting, he paused an instant, and a cooler air from the river fanned his brow "awhile, at least, i am safe here" he murmured; and as he spoke, some thirty paces behind him, he beheld the spy. he stood rooted to the spot; wearied and spent as he was, esca

ured, alone is the visible; and never will it cease to , till thou canst pass to the , as the ; or return to the , as a ! but answer me this: when, seeking to adhere to some calm resolve of , the hath stalked suddenly to thy side; when its voice hath whispered thee despair; when its ghastly eyes would scare thee back to those scenes of or riotous excitement from which, as it leaves thee to worse foes to the , its presence is ever absent, hast thou never bravely resisted the spectre and thine own horror; hast thou never said 'come what may, to i will cling "alas" answered glyndon "only of late have i dared to do so "and thou hast felt then that the grew more dim and its more faint "it is true "rejoi