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has been termed the wave theory or put simply, frequency. it states that matter, even in its densest form, is constantly moving. that is to say that the molecular make-up of matter moves at a constant flow. as magicians, we understand that even matter is energy, and that such energy may be controlled in a certain environment under the correct applied force or conditions, once again revealing what crowley teaches, magic is change in conformity to will."if this is true, we can say that not only matter is made up of energy, but so are thoughts and emotions. even further, we can also say that words themselves contain powers that are activated by a force greater or equal to the exertion. such words of power are considered important factors in rituals because they aid in the direction of energy

ALEE J BOOK OF AIWASS

viscimus (all present make l.v.x. signs in silenc"ethe book of aiwass by john allee high priest, first church of satan lord egan's proviso you have the choice of accepting or rejecting what i have to say. if you find it difficult or impossible to accept, i would advise you dismiss my concepts entirely, if you wish! why do i say this? my objective adheres to a set of satanic principles outlined by crowley, a man who also believed in praetor-human intelligences "the essence of every missionary message has always been to assimilate the taught to the teacher, and it has always been accompanied by bribes and threats. my message is exactly opposed to any of this. i say to each man and woman 'you are unique and sovereign, the center of an universe. however right i may be in thinking as i do, you

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

inciples of scientific study and research. 26. we end where we began 'the wheel has come full circle' we are to use the experience of the past to determine the experience of the future, and as that experience increases in quantity it also improves in quality. and the path is sure. and the end is sure. for the end is the path. love is the law, love under wiioabsinthe: the green goddess by aleister crowley copyright o.t.o. i. keep always this dim corner for me, that i may sit while the green hour glides, a proud pavine of time. for i am no longer in the city accursed, where time is horsed on the white gelding death, his spurs rusted with blood. there is a corner of the united states which he has overlooked. it lies in new orleans, between canal street and esplanade avenue; the mississippi fo

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

th the world, so that they who fear may be comforted. chapter x but of these matters i am warned that i shall not now become aware, for that there be great mysteries therein contained, pertaining to a degree of initiation of which i am as yet unworthy. page 42 gulf.txt (thus the record comes abruptly to an end) pageomdedication on the one hundredth anniversary of the nativity of the poet aleister crowley 1875-1975 ad meiomrum cthulhi gloriam acknowledgements the editor would like to thank all of the people whose cooperation and dedication to unspeakable horrors 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'time

e arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but born within us at the moment we conquer the lurking fear in our own souls. new york, n.y. december, 1979 "our work is therefore historically authentic; the rediscovery of the sumerian tradition- aleister crowley introduction in the mid- 1920's, roughly two blocks from where the warlock shop once stood, in brooklyn heights, lived a quiet, reclusive man, an author of short stories, who eventually divorced his wife of two years and returned to his boyhood home in rhode island, where he lived with his two aunts. born on august 20, 1890, howard phillips lovecraft would come to exert an impact on the li

ture by a man of the literary stature of borges is certainly an indication that lovecraft has finally ascended to his rightful place in the history of american literature, nearly forty years after his death. in the same year that lovecraft found print in the pages of weird takes, another gentleman was seeing his name in print; but in the british tabloid press. new sinister revelations of aleister crowley read the front page of the sunday express. it concerned testimony by one of the notorious magician's former followers (or, actually, the wife of one of his followers) that crowley had been responsible for the death of her husband, at the abbey of thelema, in cefalu, sicily. the bad press, plus the imagined threat of secret societies, finally forced mussolini to deport the great beast from

ecret societies, finally forced mussolini to deport the great beast from italy. tales of horrors filled the pages of the newspapers in england for weeks and months to come: satanic rituals, black masses, animal sacrifice, and even human sacrifice, were reported- or blatantly lied about. for although many of the stories were simply not true or fanciful exaggeration, one thing was certain: aleister crowley was a magician, and one of the first order. born on october 12, 1875, in england- in the same country as shakespeare- edward alexander crowley grew up in a strict fundamentalist religious family, members of a sect called the "plymouth brethren. the first person to call him by that name and number by which he would become famous (after the reference in the book of revelation "the beast 666

me country as shakespeare- edward alexander crowley grew up in a strict fundamentalist religious family, members of a sect called the "plymouth brethren. the first person to call him by that name and number by which he would become famous (after the reference in the book of revelation "the beast 666, was his mother, and he eventually took this appellation to heart. he changed his name to aleister crowley while still at cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contained the fo

ALEISTER CROWLEY BOOK OF LIES

he moon pales before me, as though a veil were blown across its flame. dog-faces demons approach the circumference of my sanctuary. strange lines appear carved on my door and walls, and the light from the windows grows increasing dim. a wind has risen. the dark waters stir. this is the book of the servant of the godsa book of lies get any book for free on: www.abika.com 1 book of lies by aliester crowley get any book for free on: www.abika.com book of lies get any book for free on: www.abika.com 2 the book of lies which is also falsely called breaks the wanderings or falsifications of the one thought of frater perdurabo (aleister crowley) which thought is itself untrue a reprint with an additional commentary to each chapter "break, break, break at the foot of thy stones, o sea! and i would

wever, the "one thought is itself untrue, and therefore its falsifications are relatively true. this book therefore consists of statements as nearly true as is possible to human language. the verse from tennyson is inserted partly because of the pun on the word "break; partly because of the reference to the meaning of this title page, as explained above; partly because it is intensely amusing for crowley to quote tennyson. there is no joke or subtle meaning in the publisher's imprint. book of lies get any book for free on: www.abika.com 4 foreword the book of lies, first published in london in 1913, aleister crowley's little master work, has long been out of print. its re-issue with the author's own commentary gives occasion for a few notes. we have so much material by crowley himself abou

out a copy of the book of lies, he pointed to a passage in the despised chapter. it instantly flashed upon me. the entire symbolism not only of free masonry but of many other traditions blazed upon my spiritual vision. from that moment the o.t.o. assumed its proper importance in my mind. i understood that i held in my hands the key to the future progress of humanity" the commentary was written by crowley probably around 1921. the student will find it very helpful for the light it throws on many of its passages.(1) the ante primal triad which is not-god nothing is. nothing becomes. book of lies get any book for free on: www.abika.com 9 nothing is not. the first triad which is god i am. i utter the word. i hear the word. the abyss the word is broken up. there is knowledge. knowledge is relat

ly, holy, unto one hundred and fifty six times holy be our lady that rideth upon the beast! holy, holy, holy, unto the number of times necessary and appropriate be our lady isis in her millions-of-names, all-mother, genetrix-meretrix! yet holier than all these to me is laylah, night and death; for her do i blaspheme alike the finite and the the infinite. so wrote not frater perdurabo, but the imp crowley in his name. for forgery let him suffer penal servitude for seven years; or at least let him do pranayama all the way home-home? nay! but to the house of the harlot whom he loveth not. for it is laylah that he loveth. and yet who knoweth which is crowley, and which is frater perdurabo? book of lies get any book for free on: www.abika.com 118 [122] commentary( nu-digamma) the number of the

good title for the last chapter of this book, and it also symbolises the eventual coming out into the light of his that has wandered long in the darkness. 91 is the numberation of amen. the chapter consists of an analysis of this word, but gives no indication as to the result of this analysis, as if to imply this: the final mystery is always insoluble. finis. coronat opus [192] books by aleister crowley mentioned in the commentary the soldier and the hunchback! and? the eqx. i, i. berashith. coll. works, ii, 233. the vision and the voice (liber 418. the eqx, i, v. reprint, barstow, cal, 1952, with combook of lies get any book for free on: www.abika.com 189 mentan. al (liber legis)the book of the law sub figura xxxi as delivered by 93- aiwass- 418 to anky0f0n-khonsu the priest of the princ

ALEISTER CROWLEY CONCERNING DEATH

nia-but my left hand is empty, for i have crushed an universe& nought remains. iii,73: paste the sheets from right to left and from top to bottom: then behold! iii,74: there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. iii,75: the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. t concerning death by aleister crowley this issue published for hymenaeus alpha october 18, 14 e.n (1918 e.v) july 12, 81 e.n (1985 e.v) ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. july 14, 1985 e.v. sun in cancer moon in gemini an 81 e.n .pa [from the "international" december 1917] an epistle of baphomet to the illustrious damozel ana wright, companion of the holy graal, shining like the moon. con

ALEISTER CROWLEY DUTY

e dead man ankh-f-na-khonsu hath joined the dwellers of the light, opening duant, the star abodes, their keys receiving. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, his pleasure on the earth to do among the living. love is the law, love under will. the benidiction of the all-begetter, all-devourer be upon th bduty get any book for free on: www.abika.com 1 duty by aleister crowley get any book for free on: www.abika.com duty get any book for free on: www.abika.com 2 (a note on the chief rules of practical conduct to be observed by those who accept the law of thelema "do what thou wilt shall be the whole of the law "there is no law beyond do what thou wilt..thou hast no right but to do thy will. do that and no other shall say nay. for pure will, unassuaged of purpose

ALEISTER CROWLEY LIBER 777

lation salamanders 32 excretory system ghuls, larv, corpse candles 32 bis excretory organs, skeleton the dweller of the threshold, gnomes 31 bis organs of intelligence [socratic genius] editorial note: the atus of thoth liber al, cap. i, v. 57 includes the statement: all these old letters of my book are aright: but x is not the star. this also is secret: my prophet shall reveal it to the wise. in crowley s new comment on this verse, he observes: i see no harm in revealing the mystery of tzaddi to the wise; others will hardly understand my explanations. tzaddi is the letter of the emperor, the trump iv, and he is the star, the trump xvii. aquarius and aries are therefore counterchanged, revolving on the pivot of pisces, just as, in the trumps viii and xi, leo and libra do about virgo. this

r s notes [the work as presented here is currently incomplete: owing to my complete ignorance of arabic, one column (the princes of the jinn) and some endnote material (the 99 names of god) in that language have not been entered] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were with minor exceptions straight facsimiles from the original 1909 edition of 777. in preparing the present edition

ifically referred to the column of magical weapons; these have been placed immediately after the appropriate column. the others have been appended to the end of the appropriate table. while they are hence out of sequence i feel this is unlikely to cause confusion as these additional columns are rarely if ever directly referenced by number in other works* additional correspondences as mentioned in crowley s remarks on the various columns. they are inserted into the appropriate columns in double square brackets[[like this. also added are* numeration of coptic* transliterations of most hebrew names. in order to keep the present work at a manageable size, i have not included* yorke s editorial preface* the essay on the magical alphabet* the meaning of the primes from 11 to 97* the various arra

(an extract from the new comment on al i.4) some of this additional material may later be made available in html format. i have not attempted to preserve the original pagination of the tables of correspondence. for ease of reading, columns are arranged from left to right across a single page. obvious typos have been corrected; other questionable readings are noted below. t.s. 51 endnotes notes to crowley s preface 1 s.l. macgregor mathers. 2 the reference is probably to the heptameron seu elementa magica, a 16th-century grimoire of planetary magick (published with the fourth book of pseudo-agrippa) deriving in part from the solomonic cycle and in part from the liber juratus or sworn book of honorius, a medieval work on magick (not to be confused with the early modern grimoire of honorius f

ide 777 col. lxviii, astarot, magot, asmodee and belzebud (sic; a total of 316 named spirits are listed below the eight sub- princes, some subject to one of them, some shared between two or more. 6 the book of the concourse of the forces is the title of a collection of golden dawn papers loosely based on the enochian material which emerged from the ceremonial skrying of john dee and edward kelly. crowley later published a terse and incomplete abstract of this material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in which ca

ALEISTER CROWLEY LIBER CHANOKH

magick out there; the present edition part of an ongoing project of producing good electronic copies of the magical instructions from the equinox was in large measure a reaction to the insanity of attempting to render the complex figures in ascii or as text descriptions. it is not clear what was intended for inclusion in the unpublished parts; to adequately deal with all the matters mentioned in crowley s prefaratory note would probably take a few books. at the time crowley was writing, the tables of soyga were mostly lost (eight of the tables had been copied into sloane ms 3189) and known mainly by passing references in the dee diaries and papers by elias ashmole. the book of soyga was rediscovered by dee scholar deborah harkness in 1994; copies exist in the british library (sloane ms 8)

material in the angelic language contained in the book; he did not give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. liber lxxxiv 35 it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windram, crowley s south african lieutenant; and that crowley later attempted to palm off the work of writing the continuation onto him, but without result. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both published parts were included in the compilation gems from the equinox edited by f.i. regardie, the plates vilely repr

ilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie s interpolation of the symbolic representation of the universe as a sub-title for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table

enry cornelius agrippa s fourth book of occult philosophy and of geomancy &c &c &c, london, 1655. modernised and corrected edition of turner s translation at http//www.geocities.com/nu_isis/heptameron.pdf agrippa von nettesheim, heinrich cornelius (1992: three books of occult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia liber tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as the vision and the voice or liber 418. in equinox vol. i no. 5 (1911, special supplement; in crowley (ed. regardie, gems from the equinox (st. paul, mn: llewellyn, 1974; scottsdale, az: new falcon, 1988; with crowley s commentary in equinox vol. iv no. 2 (1

libri mysteriorum quinti appendix and in various secondary sources such as turner s notes to de heptarchia mystica, ben rowe s enochian magic reference and zalewski (1990. most printed editions reverse the arrangement of the letters left to right from the design described in the dee diaries, following the version printed in tfr (most likely the result of an error by the engraver. since in chanokh crowley simply reproduced the plate of the table from casaubon and did not treat of it in detail, i have seen fit to reconstruct the figure. note though that in crowley s vision of the 15th thyr in the vision and the voice the holy twelvefold table of oit was probably conceived according to the casaubon printing, i.e. reading o i t r l u l r l o o e so the names oit, rlu and ooe (lrl is palindromi

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

tenth key. 9: the translation in the footnote is more plausible. ozol (ozodola in the phonetic rendition) is likely to be a compound of zol, glossed hands in the first key. collal (colalala) is not elsewhere attested, but is glossed sleues in the dee mss. 10: much confusion in this passage do what thou wilt shall be the whole of the law magick in theory and practice by the master therion aleister crowley based on the castle books edition of new york hymn to pan epsilon-phi-rho-iota-xi epsilon-rho-omega-tau-iota pi-epsilon-rho-iota-alpha-rhochi- eta-sigma delta alpha-nu-epsilon-pi-tau-omicron-mu-alpha-nu iota-omega iota-omega pi-alpha-nu pi-alpha-nu omega -pi-alpha-nu pi-alpha-nu alpha-lambda-iota-pi-lambda-alpha-gamma-chitau- epsilon, chi-upsilon-lambda-lambda-alpha-nu-iota-alpha-sigma chi

hat it conquered the neighbours which had oppressed it for so many centuries. but after 1866 and 1870, 1914! it mistook itself for superhuman, it willed a thing impossible, it failed to eliminate its own internal jealousies, it failed to understand the conditions of victory<world against it. weh note: this footnote in crowley's text belongs to this page, but it is not marked in the text. i have assigned it this tentative point, as following the general context> it did not train itself to hold the sea, and thus, having violated every principle of magick, it was pulled down and broken into pieces by provincialism and democracy, so that neither individual excellence nor civic virtue has yet availed to raise it aga

nal: the beast 666; magus 9 degree= 2square a. a. who is the word of the aeon thelema; whose name is called v.v.v.v.v. 8 degree= 3square a. a. in the city of the pyramids; ou mh 7 degree= 4square a. a; ol sonuf vaoresagi 6 degree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world of men upon the earth, aleister crowley of trinity college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of

cal theory of the universe there are three main theories of the universe; dualism, monism and nihilism. it is impossible to enter into a discussion of their relative merits in a popular manual of this sort. they may be studied in erdmann's "history of philosophy" and similar treatises. all are reconciled and unified in the theory which we shall now set forth. the basis of this harmony is given in crowley's "berashith- to which reference should be made. infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit<form. i cannot even explain (for instance) that an idea may not refer to being at all, but to going. the book of the law demands special study and initiated apprehension> these are unm

self "mem" is the letter of water, and it is the mem final, whose long flat lines suggest the sea at peace hb:mem-final; not the ordinary (initial and medial) mem whose hieroglyph is a wave hb:mem<symbolism above outlined, yod is the mercurial "virgin word, the spermatozoon concealing its light under a cloke; and mem is the amniotic fluid, the flood wherein is the life-bearing ark. see a. crowley "the ship, equinox i, x> and then, in the centre of all, broods spirit, which combines the mildness of the lamb with the horns of the ram, and is the letter of bacchus or "christ<nuith, which makes possible the process described in the previous notes. but it is not permissible here to explain fully the exact matter or manner of this adjustment. i have prefe

ALEISTER CROWLEY MAGICK WITHOUT TEARS

agic without tears by a l e i s t e r c r o w e y get any book for free on: www.abika.com magic without tears get any book for free on: www.abika.com 2 1 magick without tears complete and unabridged, edited with a foreword by karl j. germer 2 (c) 1954 karl j. germer for ordo templi orientis renewed 1982 (c) blurb ordo templi orientis jaf box 7666 new york, ny 10116 usa 3 foreword in 1943 aleister crowley met a lady who, having heard of his wide knowledge and experience, asked his advice on occult, spiritual, and practical matters. this chance connection resulted in a stimulating exchange of letters. crowley then asked others to put similar questions to him. the result was this collection of over eighty letters which are now being issued over the title that he chose "magick without tears. c

ut tears. crowley did not keep copies of his early letters to the above-mentioned lady, so was unable to include them in the collection that he planned magic without tears get any book for free on: www.abika.com 3 to publish. fortunately they have been preserved and are now included in the introduction to this book. their original form has been retained with the opening and closing formulae which crowley used in all his letters. crowley at first intended to call the book "aleister explains everything, and sent the following circular to his friends and disciples asking them to suggest subjects for inclusion. aleister explains everything "much gratified was the author of the book of thoth to have so many letters of appreciation, mostly from women, thanking him for not 'putting it in unintell

and the sky threatens storm before the imminent night. love is the law, love under will. fraternally, 666 chapter iii hieroglyphics: life and language necessarily symbolic cara soror, do what thou wilt shall be the whole of the law. very natural, the irritation in your last! you write "but why? why all this elaborate symbolism? why not say straight out 15^ weh note: expound here a bit to clarify crowley's attitude toward race. refer to chapter lxxiii. 32 magic without tears get any book for free on: www.abika.com 56 what you mean? surely the subject is difficult enough in any case- must you put on a mask to make it clear? i know you well enough by now to be sure that you will not fob me off with any holy-willie nonsense about the ineffable, about human language being inadequate to reveal

e convenient name of "existence, or "the universe. cosmos is not so good for this purpose; that word implies "order, which in the present stage of our argument, is a mere assumption. d. we also tend to think of the universe as containing things of which we are not aware; but this is altogether unjustifiable, although it is difficult to think at all without making some such assumption. for 18* see crowley, collected works. 38 instance, one may come upon a new branch of knowledge- say, histology or hammurabi or the language of the iroquois or the poems of the hermaphrodite of panormita. it seems to be there all ready waiting for us; we simply cannot believe that we are making it all up as we go along. magic without tears get any book for free on: www.abika.com 67 for all that, it is sheer so

butes, and so on. but this remark, although necessary, leads us rather away from our main thesis instead of toward it. p. what happens when we put a minus sign before the index (that small letter up on the right) instead of a plus? quite simple. 23^ weh note: add comments to distinguish indices (abstract algebra) from powers of numbers. keynote: i shouldn't, but as a physicist, i have to say that crowley is giving an erroneous layman's opinion and his usage of math notation cannot be considered correct. these expressions are ok as text, but not as math without redefinition through abstract algebra, a field crowley appears not to know by name. the ideas are valid, but the expressions are misleading. it might be wise to add a footnote about the notation being non- traditional. notably, this

ALEISTER CROWLEY MEDITATION

constitute in themselves a complete system of initiation. magick in theory and practice- a complete work on magick, with appendices, the more important columns from 777, etc. 777- a complete dictionary of the correspondences of all magical elements. it is to the language of occultism what webster is to the english language. i n d e x magic without tears get any book for free ogabook 4 by aleister crowley part i meditation the way of attainment of genius or godhead considered as a development of the human brain issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal preliminary remarks existence, as we know it, is full of sorrow. to mention only one minor point: every man is a condemned criminal, only he does not kno

e children, and whose rites were then, and still are, celebrated by human sacrifice<jews in eastern europe which surprise the ignorant, are almost invariably excited by the disappearance of "christian" children, stolen, as the parents suppose, for the purposes of "ritual murder<blood-libel" myth was later recanted by crowley. the blood-libel was visited upon early christians by the romans and is visited today upon thelemites by christian fundamentalists> similarly the visions of joan of arc were entirely christian; but she, like all the others we have mentioned, found somewhere the force to do great things. of course, it may be said that there is a fallacy in the argument; it may be true that all these great p

atastrophic. the first death among the people that one loves (for example) would never be forgotten; for the first time one would "realize" what one had previously merely "known. such an experience sometimes drives people insane. men of science have been known to commit suicide when their pet theory has been shattered. this problem has been discussed freely in "science and buddhism<crowley "collected works "time "the camel" and other papers. this much only need we 35 say in this place that dhyana has to be classed as the most vivid and catastrophic of all experiences. this will be confirmed by any one who has been there. it is, then, difficult to overrate the value that such an experience has for the individual, especially as it is his entire conception of things, including

is easy to maintain) is "various parts of the body" the hindus have an elaborate system of anatomy and physiology which has apparently no reference to the facts of the dissecting-room. prominent in this class are the seven cakkras, which will be described in part ii. there are also various "nerves, equally mythical<knowledge has advanced since crowley wrote this> the second class is "objects of devotion" such as the idea or form of the deity, or the heart or body of your teacher, or of some man whom you respect profoundly. this practice is not to be commended, because it implies a bias of the mind. you can also meditate on "your dreams" this sounds superstitious; but the idea is that you have already a tendency, independent of your cons

he a'.a. is an organization whose heads have obtained by personal experience to the summit of this science. they have founded a system by which every one can equally attain, and that with an ease and speed which was previously impossible. the first grade in their system is that of student. a student must possess the following books: 1. the equinox, 2. 777. 3. konx om pax. 4. collected works of a. crowley; tannhauser, the sword of song, time, eleusis. 3 vols. 5. raja yoga, by swami vivekananda. 6. the shiva sanhita, or the hathayoga pradipika. 7. the tao teh "k"ing and the writings of "k"wang tze: s.b.e. xxxix, xl. 8. the spiritual guide, by miguel de molinos. 9. rituel et dogme de la haute magie, by eliphas levi, or its translation by a. e. waite. 10. the goetia of the lemegeton of solomon

ALEISTER CROWLEY SEPHER SEPHIROTH

nnels, pipes my+hr 265 architect lkyrd) broke down srh a cry of the heart; anguish, anxiety hq(c 266 contraction mwcmc 267 illicit, forbidden rws) the merkabah: a chariot; a seat, throne hbkrm 268 stones of the sling (lqh ynb) 270 i.n.r.i (initials of iesus nazaraeus rex iudaeorum; igni natura renovata integra; intra nobis regnum dei; isis naturae regina ineffabilis; and many other sentences. see crowley, coll. works vol. i. appendix) y r n y enemy r( evil; friend (r 271 earth (ch (whence glow, mean h (r) in these words, as follows (see 256, hrym) rm)l 272 earth)(r) to consume; to injure; brutish r(b a great blow hbr hkm the evening; to grow dark; to exchange, pawn; poplar, willow; desert; arabia; sweet, pleasant; raven br( 273 the stone that the builders rejected (ps. 118:22) mynwbh ws)m

; a rose (cf. 656) hn#w# a storehouse *ms) 662 the garland of god l)yrtk) 663 stones of marble (see zohar, pt. i. fol. 34. col. 134# ynb) songs twrymz prophets *my)bn 665 the womb mxrh tyb 666 the number of the beast. 1-36. 36 is the sum of the letters aleph to cheth (tyx= 418, hence 666 is an expansion of 418. the number of talents of gold received by solomon in one year (i kings 10:14) aleister crowley (rabbi battiscombe gunn fs transliteration) ylwrq ry+syl) ommo satan: the gevil triad h of satan-typhon, apophras, and besz. lit. gthe dimness of satan h, scil. gveil h) nts wmm( the name jesus hw#hy m# his secret place (ps. 18:11, his covering wrts your god *mkyhl) 667 the oil for lighting rw)ml nm# 668 a female merchant trxs the ears *mynz) to shut up, obstruct *msx builders *mynwb 670 d

4 out! avaunt! go away *cwx demons *myd# 916 expiations, atonements *myrwpk 918 a wall *cyx (taking the three hehs in hwhyh) as concealing the mothers# m, we get iota: alpha: omega *mw)y) 919 the sacred wind *my# 920 a branch *pn( i.n.r.i (initials of iesus nazaraeus rex iudaeorum; igni natura renovata integra; intra nobis regnum dei; isis naturae regina ineffabilis; and many other sentences. see crowley, coll. works vol. i. appendix *y r n y thunders *mym(r 921 insight, perception twlktsh 924 so the myhl) created man in his own image md)h t) myhl )rbyw wmlcb 925 the river of justice *nyd r)y 929 the treasures of the north nwpc twrcw) palace of the holy of holies (referred to the supernals) my#dq #wdq lkyh the world of briah (creation; referred to binah *h)yrbh mlw( 930 mocker *cl a record

ALEISTER CROWLEY TAO TEH KING

malkuth *hy#(h mlw( 1097 the opening of the uterus *mxr r+p 1098 two great lights myldgh tr)mh yn# 1100 six days mymy t# piece *cr dwelling in eternity *d( nkw# the dragon; jackal *nt loins; the upper part *myntm 1101 earth (in particular, the earth of malkuth *cr) astrologer, enchanter, magician *p) 1102 the crop; the maw *nbapthe tao teh king (liber clvii) a new translation by ko yuen (aleister crowley) the equinox (volume iii, no. viii) introduction i bound myself to devote my life to magick at easter 1898, and received my first initiation on november 18 of that year. my friend and climbing companion, oscar eckenstein, gave me my first instructions in learning the control of the mind early in 1901 in mexico city. shri parananda, solicitor general of ceylon and an eminent writer upon and

iation and spiritual experience had conferred on me. during my great magical retirement on aesopus island in the hudson river during the summer of 1918, i set myself to this work, but i discovered immediately that i was totally incompetent. i therefore appealed to an adept named amalantrah, with whom i was at that time in almost daily communion((weh note: amalantrah appears to be an astral being. crowley's amalantrah working with rodey minor and others does not settle the question of amalantrah being physical or incorporeal. this consultation took the form of ritual questioning of a spirit, and attendant visions of which the 'codex' would be one) he came readily to my aid and exhibited to me a codex of the original, which conveyed to me with absolute certitude the exact significance of the

ance of the terms employed. anyone who cares to take the trouble to compare the two versions will be astounded to see how slight a remodeling of a paragraph is sufficient to disperse the obstinate 13 obscurity of prejudice, and let loose a fountain and a flood of living light, to kindle the gnarled prose of stolid scholarship into the burgeoning blossom of lyrical flame((weh note: in other words, crowley used meditation and visions to attain a mental unity with the text and lao tzu's mind at the point of the original writing. this may account for crowley's strange way of identifying ko yuen (lao-tzu) as himself in his liber xxi and elsewhere. this also sheds light on crowley's concept of incarnation from past lives- not necessarily literally so, but incarnation of the spirit of the former

erly expressed by calligraphy and by careful notes and commentaries) i completed my translation within three days, but during the last five years i have constantly reconsidered every sentence. the manuscript has been lent to a number of friends((weh note: lady harris would be one of these. hence, there may be other typescripts beside the one used for this proof- reading, with later alterations by crowley, scholars who have commended my work, and aspirants who have appreciated its adequacy to present the spirit of the master's teaching. those who had been disappointed with legge's version were enthusiastic about mine. this circumstance is in itself sufficient to assure me that love's labour has not been lost, and to fill me with enthusiastic confidence that the present publication will abun

teh but a phase thereof. the abyss of this mystery is the portal of serpent-wonder((cf. berashith for the identity of the phases of 'o degree' and 'something' serpent-wonder refers to the magical force called kundalini) weh note: footnote #2 above, extended here. in the original each of the eleven places is enclosed in a circle for one of the ten sephiroth and da'at. this chart presents problems. crowley did not properly draw the trigrams, but mostly with unbroken lines. he also appears to have written in the wrong names for some of the trigrams. these difficulties have been corrected by reference to the diagram crowley made on the blank page preceding the table of content in his copy of the legge yi king. see oto newsletter, v. i, no. 3, p. 15. the tao. the teh, the tao, source of the mot

ALEISTER CROWLEY THE BANNED LECTURE

imilated. 2. the wise man doth not hoard. the more he giveth, the more he hath; the more he watereth, the more is he watered himself. 3. the tao of heaven is like an arrow, yet it woundeth not; and the wise man, in all his works, maketh no contention.etra-hoor-khuit network's magickal library the banned lecture gilles de rais to have been delivered before the university poetry society by aleister crowley on the evening of monday, feb.3rd.1930 long ago when king brahmadatta reigned in benares, a gentleman whose christian names were thomas henry- you possible have heard of him- he was no less apersonage than the grandfather of the great aldous huxley- once found himself threatened be a perdicament similar to that in which i stand tonite. he had been asked to lecture a distinguished group of

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

is too late to do anything more to fidley and latimer, but i am quite sure that the candle they lit was made of infants fat. it is no use your starting to rifle graves, because his publishers might resent you interference. those in favor of the motion will now please signify the same in the usual manner. any may the lord have mercy on your sourdthe greater ritual of the pentagram by sir aleister crowley pdf version by desolution desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ritual places him on the path of

this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual is not satisfactory unless there be a properly constructed circle marked with the hexagram and six lamps. he further stated that this ritual is neither perfect nor inspiredfethe heart of the master get any book for free on: www.abika.com 1 the heart of the master by aleister crowley get any book for free on: www.abika.com the heart of the master get any book for f

ALEISTER CROWLEY THE HEART OF THE MASTER

there be a properly constructed circle marked with the hexagram and six lamps. he further stated that this ritual is neither perfect nor inspiredfethe heart of the master get any book for free on: www.abika.com 1 the heart of the master by aleister crowley get any book for free on: www.abika.com the heart of the master get any book for free on: www.abika.com 2 the heart of the master by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. june 21, 1985 e.v. sun in cancer moon in leo an 81 e.n* the heart of the master by khaled khan (aleister crowley) i. the vision penumbra. i am one of a concourse. all, or nigh all, seem fallen into heaviness, not from exhaustion of labour, but from lethargy. the plain is vast beyond eye to mark it's bounds, even were

what he will: to write what he will: to draw, paint, carve, etch, mould, build as he will: to dress as he will. 4. man has the right to love as he will "take your fill and will of love as ye will, when, where, and with whom ye will- al. i. 51. 5. man has the right to kill those who would thwart these rights "the slaves shall serve- al. ii. 58 "love is the law, love under will- al. i. 57. aleister crowley ve- al. ii t "the i ching" by the master therion (aleister crowley, inputed for the o.t.o. with a revision to the name of hexagram 51 of the brock publishing edition by the very excellent& perfect prince and reverend senior; knight of the red eagle, knight hermetic philosopher- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of changes by the

ALEISTER CROWLEY THE LAW OF LIBERTY

! step slackly once, and all is lost! is thy force equal to thy task? else try not! retire in the face of overwhelming odds. to the world's mote thine own eye's beam apply not! war patient through persistent periods! so win to fortune, fame and flame that die not; masterful, modest, feast thou with the goeathe law of liberty get any book for free on: www.abika.com 1 the law of liberty by aleister crowley get any book for free on: www.abika.com the law of liberty get any book for free on: www.abika.com 2 liber dcccxxxvii- the law of liberty by aleister crowley do what thou wilt shall be the whole of the law. i. i am often asked why i begin my letters this way. no matter whether i am writing to my lady or to my butcher, always i begin with these eleven words. why, how else should i begin? wh

ALEISTER CROWLEY THE LOST CONTINENT

and love and liberty, taking our pleasure as kings and queens in heaven and on earth. the sun is arisen; the spectre of the ages has been put to flight "the word of sin is restriction" or as it has been otherwise said on this text: that is sin, to hold thine holy spirit in! go on, go on in thy might; and let no man make thee afraid. love is the law, love under wi a the lost continent by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. june 21, 1985 e.v. sun in cancer moon in leo an 81 e.n .pa the lost continent* preface last year i was chosen to succeed the venerable k-z--who had it in his mind to die, that is, to join them in venus, as one of the seven heirs of atlantis, and i have been appointed to declare, so far as may be found possible, the t

life of a butterfly. all my impressions came clear on the soft wax of my brain; i had never worried because the scratch on the wax in no way resembled the sound it represented. in other words, i observed perfectly because i never knew that i was observing. so, if you pay sufficient attention to your heart, you will make it palpitate. i accordingly proceed to a description of the country. aleister crowley .pa i. of the plains beneath atlas, and its servile race. atlas is the true name of this archipelago--continent is an altogether false term, for every 'house' or mountain peak was cut from its fellows by natural, though often very narrow waterways. the african atlas is a mere offshoot of the range. it was the true atlas that supported the ancient world by its moral and magical strength, an

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

.i write a little, but not much, in advance of the events. to illustrate the theory here advanced i will ask the reader to compare the results of the attempts to colonize america by (a) the whole military power of spain at her zenith (b) the handful of exiles in the 'mayflower' chapter ix: p34.the legend of the deluge is derived from this eved the old and new commentaries to liber al by aleister crowley most of the text below has been entered by frater h.b, except for the text of liber al (entered by frater ebony and proofread by many others, the old comment and portions of the new comment omitted by l. wilkenson in his abridgement. this text of liber 220 has been restored by comparison with an early surviving typescript of the work, except for chapter ii, the portion not covered by the t

in his abridgement. this text of liber 220 has been restored by comparison with an early surviving typescript of the work, except for chapter ii, the portion not covered by the typescript available at this time. the old comment has been restored by bh, except for chapter ii, from the ts. in that portion, the old comment has been restored from less reliable sources and may need further revision to crowley's text. the new comment to chapter ii also needs further revision and expansion beyond the wilkenson abridgement. some verses of liber al have were not individually commented by crowley in this text. some have only a new comment, and not an old one. crowley's footnotes have been moved up into the text and enclosed in double angle brackets<<crowley note. again, for the comment to chapter ii

is no objection to this theory to ask who made the elements- the elements are at least there; and god, when you look for him, is not there. theism is "obscurum per obscurius. a male star is built up from the centre outwards, a female star from the circumference inwards. this is what is meant when we say that woman has no soul. it explains fully the difference between the sexes. weh note: although crowley evidently felt that this characterization was true simply, it should be noted that this comment is not class a. the idea of center outwards and circumference inwards may actually have described the impression received by a male of the victorian age in regard to men and women. certainly every male mystic has the state here described as "circumference inward..no soul" and "female" at the tim

actually have described the impression received by a male of the victorian age in regard to men and women. certainly every male mystic has the state here described as "circumference inward..no soul" and "female" at the time of reception- vide liber lxv. equally, every woman who acts positively from awareness of her identity would qualify for "center outwards "soul" and "male" in this sense. what crowley identified as sex-linked may better be considered as modality linked, with the sexual linkage as much an accident of culture as anything else. al i,4 "every number is infinite; there is no difference" the new comment this is a great and holy mystery. although each star has its own number, each number is equal and supreme. every man and every woman is not only a part of god, but the ultimat

human reason is incompetent; for the nature of reason is such that it must always formulate itself in proportions which merely assert a positive or negative relation between a subject and a predicate. men will thus be led to the development of a faculty, superior to reason, whose apprehension is independent of the hieroglyphic representations of which reason so vainly makes use<crowley collected works, vol. iii, epilogue> this then will be the foundation of the true spiritual science which is the proper tendency of the evolution of man. this science will clarify, without superseding, the old; but it will free men from the bondage of mind, little by little, just as the old science has freed them from the bondage of matter. this science is the proper and particular study o

ALEISTER CROWLEY THE OTO GNOSTIC MASS

nskrit "word" familiar to most students (see book 4 part iii. ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. send complaints to memoria@memoria.ex baphomet xir liber xv book 15 o. t. o. ecclesiae gnosticae catholicae canon missae edited from the ancient documents in assyrian and greek by the master therion crowley composed the o.t.o. gnostic mass on a visit to moscow in 1915 e.v. it is the central ritual of the o.t.o, public and private. he gave it its first publication in new york in the international several years later. variant versions subsequently appeared in the equinox iii(1 (detroit: universal, 1919) and in magick in theory and practice (paris: lecram, 1929. this edition of the gnostic mass

ndrea, robertus de fluctibus, johannes dee, sir edward kelly, thomas vaughan, elias ashmole, molinos, adam weishaupt, wolfgang von goethe, ludovicus rex bavariae, richard wagner, alphonse louis constant, friedrich nietzsche, hargrave jennings, carl kellner, forlong dux, sir richard payne knight, paul gaugin, sir richard francis burton, doctor grard encausse, doctor theodor reuss, and sir aleister crowley--oh sons of the lion and the snake! with all thy saints we worthily commemorate them worthy that were and are and are to come. may their essence be here present, potent, puissant and paternal to perfect this feast! the people: so mote it be. the earth the deacon: mother of fertility on whose breast lieth water, whose cheek is caressed by air, and in whose heart is the sun's fire, womb of a

ALEISTER CROWLEY THE QABALAH

the standard of truth? what tests shall we apply to revelation, when our tests of experience have been found wanting? if i must doubt my eyes that have served me (well, on the whole) for so many years, must i not much more doubt my spiritual vision, my vision just open like a babe s, my vision untested by comparison and uncriticized by reason? 1 an archaic norweigian term, loosely shining ghost. crowley borrowed it from a bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the astral body t.s. 2 the previous installment of temple of solomon the king, in equinox i (4) t.s. liber lviii 6 fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting t

he mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim: one is is she the spirit of the elohim of life. 11 in passages mercifully omitted by crowley from the present article t.s. 12 given the timescales involved it is prima faci far more likely that the early qabalists (such as the author of the sepher yetzirah) were influenced by pythagorean number mysticism t.s. liber lviii 11 now, we find that before the deity conformed himself thus i.e, as male and female that the worlds of the universe could not subsist, or, in the words of genesi

rinted at the end of the first volume of his collected works, and which we here reprint in full. 26 reprinted heidelberg: georg olms, 1974; it may be found in academic libraries t.s. 27 figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn t.s. 28 almost certainly crowley t.s. liber lviii 16 qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text and stultified the commentary by the light of his own ignorance of hebrew and philosophy

taking the corresponding key of the taro as a key to the meaning of the word (c) the method of analogies drawn from the shape of the letters (d) the method of deductions drawn from the meanings and correspondence of the letters (e) the method of acrostics drawn from the letters. this mode is only valid for adepts of the highest grades, and then under quite exceptional and rare conditions. 29 i.e, crowley s essay berashith t.s. liber lviii 17 (f) the method of transpositions and transmutations of the letters, which suggest analogies, even when they fail to explain in direct fashion. all these and their varieties and combinations, with some other more abstruse or less important methods, may be used to unlock the secret of a word. of course with powers so wide it is easy for the partisan to f

ain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many beautiful chambers of holiness in these palaces and gardens of beauty and pleasure. of the results of the method we possess one flawless gem, already printed in the equinox (vol. ii. pp. 163-185, a note on genesis by v.h. fra. i.a. 32 i.e, the three volumes of crowley s collected works t.s. liber lviii 21 from this pleasant, orthodox, and-so-they-all-lived-happy-ever-after view let us turn for a moment to the critical aspect. let us demolish in turn the qabalistic methods of exegesis; and then, if we can, discover a true basis upon which to erect an abiding temple of truth. 1. gematria. the number 777 affords a good example of the legitimate and illegit

ALEISTER CROWLEY THE SWORD OF SONG

: let him who hath understanding reckon the number of the beast. for it is the number of a man; and his number is six hundred, three score, and six the apocalypse of john this electronic edition prepared by celepha s press somewhere beyond the tanarian hills first published society for the propagation of religious truth benares [i.e. boleskine, foyers, inverness] 1904 e.v. reprinted in vol ii. of crowley s collected works society for the propagation of religious truth 1906 e.v. this electronic edition (based on the collected works printing) hastily prepared by frater t.s. for sunwheel oasis, o.t.o. 2001 e.v. re-proofed and corrected edition issued by celepha s press august 2003 e.v (c) ordo templi orientis jaf box 7666 new york ny 10116 u.s.a. 1 you are sad! the knight said, in an anxious

rnest! but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra, berashith. 5 curious position of poet. what is truth? said jesting pilate: but crowley waits for an answer. alternative theories of greek authors. browning s summary. i flung out of chapel1* and church, temple and hall and meeting-room, venus bower and osiris tomb,2 and left the devil in the lurch, while god3 got lost in the crowd of gods,4 5 and soul went down5 in the turbid tide of the metaphysical lotus-eyed,6 and i was anyhow, what s the odds? the life to live? the thoug

while their buddha i attack.30 yet by-and-by i hope to weave a song of anti-christmas eve and first- and second- beast-er day. 100 there s one*31 who loves me dearly (vrai) who yet believes me sprung from tophet, either the beast or the false prophet; and by all sorts of monkey tricks adds up my name to six six six. 105 retire, good gallup !32 in such strife her superior skill makes you a cipher* crowley s mother. the sword of song 8 necessity of poem. mysticism v. literal interpretation. former excused. buddha rebukes poet. detailed scheme of modified poem. ho! i adopt the number. look at the quaint wrapper of this book* i will deserve it if i can: 110 it is the number of a man.33 so since in england christ still stands with iron nails in bloody hands not pierced, but grasping! to hoist h

my law and still 135 use hatred, the sole means of ill, in truth s defence? in praise of light? well! well! i guess brer buddha s right! i am no brutal cain37 to smash an abel: i hear that blasphemy s unfashionable: 140 so in the quietest way we ll chat about it; no need to show teeth, claws of cat about it! with gentle words fiat exordium; exeat dolor, intret gaudium* it had a design of 666 and crowley s name in hebrew (which, like most names, adds up to that figure) on the reverse. ascension day 9 aim of poet. indignation of poet. poet defies his uncle. whip and spur. sporting offer. the times competition outdone. sub-species of genus christian included in poet s strictures. we ll have the ham to logic s sandwich 145 of indignation: last bread bland, which after our scorn of god s lust

sabbatarian and halk khakimaniac, built up from paul and john, with not a little tincture of leviticus gabbled pro form, jaldi, la psittacus 255 to aid the appalling hotch-potch; lyre and lute replaced by liar and loot, the harp and flute* proprietor of a circus and menagerie. hindustani: quickly. the sword of song 12 basis of poem to be that of the compromise of 1870. non-medical nature of poem. crowley j. no mention will be made of the figs and the pigs. are dumb, the drum doth come and make as mute: the englishman, half huckster and half brute, raves through his silk hat of the absolute. 260 the british don, half pedant and half hermit, begins: the ding an sich* as germans term it we stop him short; he readjusts his glasses, turns to his folio twill eclipse all precedent, reveal god s n

ALEISTER CROWLEY EQ I 1

rs of nectar, and the master s work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lomo. neuburg 95 at the fork of the roads 101 the magician 109 the soldier and the hunchback! and? by aleister crowley 113 the hermit 137 the temple of solomon the king (book i) 141 the herb dangerous (part i) a pharmaceutical study. by e. whineray, m.p.s. 233 "special supplement" john st. john- the record of the magical retirement of g. h. 17 frater o. m. i l l u s t r a t i o n s the silent watcher facing page 6 the four positions: the ibis, the god, the thunderbolt, the dragon" 29 the regimen of the sev

with water and poised upon the head does not spill one drop during a whole hour, and when you can no longer perceive the slightest tremor in any muscle; when, in short, you are perfectly steady and easy, you will be admitted for examination; and, should you pass, you will be instructed in more complex and difficult practices. 28 illustration facing next page: halftone: four photographs of a man (crowley) with face blanked out, dressed only in a gemmed cross on a chain about his neck and (upper panels only) a masonic apron. nipples and navel are air-brushed out. the postures shown are "the ibis "the god "the thunderbolt" and "the dragon. titled below to critique the examples "in the ibis the head is tilted very slightly too far back; in the thunderbolt the right foot might be a little high

beyond these elementary trifles, however, we should mention that an intelligent person may gather more than a hint of its nature from the following books, which are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon "the yi "k"ing [s.b.e. series, oxford university press "the tao teh "k"ing [s.b.e. series "tannh user" by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga" by swami vivek nanda "the shiva sanhita" 32 "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika" erdmann's "history of philosophy "the spiritual guide of molinos "the star in the

chalice of the flowers, more intoxicating than all the purple grapes of pan. ah! my proper lips are stilled. only, all the world is filled with the echo, that dips over like the honey from the clover. passion, penitence, and pain seek their mother's womb again, and are born the triple treasure, peace and purity and pleasure- hush, my child, and come aloft where the stars are velvet soft! aleister crowley. 46 the magic glasses1 47 1 weh note: this frank harris story reads like a metaphor of crowley's subsequent career. biographers, consider the possible impact of this theme on crowley's attitude to public life. the magic glasses one raw november morning, i left my rooms near the british museum and turned down regent street. it was cold and misty: the air like shredded cotton-wool. before i

as having destroyed our knowledge root and branch- is there no limit to its action? does it not in a sense stultify itself? having destroyed logic by logic- if satan cast out satan, how shall his kingdom stand? let us stand on the mount, saviours of the world that we are, and answer "get thee behind me satan" though refraining from quoting texts or giving reasons. oho! says somebody; is aleister crowley here- samson blinded and bound, grinding corn for the philistines! not at all, dear boy! we shall put all the questions that we can put- but we may find a tower built upon a rock, against which the winds beat in vain. not what christians call faith, be sure! but what (possibly) the forgers of the epistles- those eminent mystics- meant by faith. what i call samadhi- and as "faith without 12

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ncement. the equinox "the editor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. v. sun in aries march mcmxi o.s "the method of science--the aim of religion" contents page editorial 1 liber hhh 5 the blind prophet. by aleister crowley 15 the training of the mind. by ananda metteya 28 the sabbath. by ethel ramsay 60 the temple of solomon the king 65 a nocturne. by victor b. neuburg 121 the vixen. by francis bendick 125 the pilgrim. by aleister crowley 130 my crapulous contemporaries, no. iv- wisdom while you waite. by aleister crowley 133 x-rays on ex-probationers. by perdurabo 142 the vampire. by ethel archer 143 the bi

mber that although he is permitted to select the practices which appeal to him, he is expected to show considerable acquaintance with all of them. more than acquaintance, it should be experience; otherwise what is he to do when as a neophyte he is consulted by his probationers? it is important that he should be armed at all points, and 1 weh note: this false statement by george raffalovich led to crowley withdrawing the large remainder from sales and breaking with raffalovich. i am authorised to say that no one will be admitted as a neophyte unless his year's work gives evidence of considerable attainment in the fundamental practices, asana, pranayama, assumption of god-formns, vibration of divine names, rituals of banishing and invoking, and the practices set out in sections 5 and 6 of li

xed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there are doors also at the north "and south "the prophet" lead me to the holy place! trace the circle

ith sh and end with th &c. the "irregular table" would take too long to describe. besides all these, there is the method called thshrq, thashraq, which is simply writing a word backwards. there is one more very important form called the "qabalah of the nine chambers" or aiq bkr, aiq bekar. it is thus formed: 4 weh note: strictly speaking, no. temura is substitution code, with 24 principal tables. crowley tended to use simple permutation of the letters in some instances, calling it temura_ 300 30 3 200 20 2 100 10 1 sh l g r k b q i a_ 600 60 6 500 50 5 400 40 4 m final s v k final n h th m d_ 900 90 9 800 80 8 700 70 7 tz final tz t p final p ch n final o z_ i have put the numeration of each letter above to show the affinity between the letters in each chamber ?sometimes this is used as a

7" stands alone an unrivalled. the graphic qabalah has been already fully illustrated in this treatise. see illustrations 2, 12, 16, 17, 18, 19, 21, 22, 24, 28, 29, 33, 34, 35, 38, 39, 40, 41, 43, 45, 46, 47, 48, 50, 51, 61, 63, 64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 82. by far the best and most concise account of the method of the qabalah is that by an unknown author, which mr. aleister crowley has printed at the end of the first volume of his collected works, and which we here reprint in full. qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, hb:nun-final hb:yod hb:aleph, which does not and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misr

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ntry by rusty sporer and bill heidrick, t.g. of o.t.o- needs further proof reading (c) o.t.o. disk 2 of 2 o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. pages in the original are marked thus at the bottom: page number comments and descriptions are also set off by curly brackets comments and notes not in the original are identified with the initials of the source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* special supplement liber xxx aerum vel saecvli svb figvra ccccxviii being of the angels of the 30 aethyrs the vision and the voice a. a. public

saying certain secret things to the unconscious mind of the seer, of a personal nature) now a voice comes from without: and lo! i saw you to the end. 12 (i think the trouble with these people was, that they wanted to substitute the blood of someone else for their own blood, because they wanted to keep their personalities) 13 weh note: this is exactly the case in merkabah qabalah. these visions of crowley's are beyond the sephiroth as are the visions of the merkabah or chariot that is a part of them. traditional qabalah is very much in accord with his experience at this point. the sephiroth of the tree of life, as depicted in the standard tree and the golden dawn material, are not compatible with the visions approaching and beyond the abyss. there are other configurations, some including mo

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artindale's "extra pharmacopeia, 1908. hooper's "medical dictionary."chemist and druggist. e. whineray, m.p.s. etc. weh note: presentation continues in no. 2 255 "special supplement" john st. john the record of the magical retirement of g. h. frater, o. m. 1 weh note: the supplement has its own pagination. illustration: bw halftone: in a black border, this is a photograph of a person, presumably crowley, in a violet (assumed from text) robe. the figure is shown in right profile, inclined forward to the right about thirty degrees off the vertical. the feet are bare and visible, with left foot flat and toes pointed directly right, as is the orientation of the figure. the right foot is also bare, but pointed at right angles to the body and directly forward, as a support at the extreme left o

are taken about the neck at top, with one bit visible behind the figure at the front at about the height of the diaphragm. although not captioned in situ, the illustration is identified as "blind force" in the list of illustrations. some nameless wag is reported to have uttered the following characterization during a lecture, when confronted by a slide of this illustration:"and this is a shot of crowley with a dead cat around his neck" 2 preface nobody is better aware than myself that this account of my retirement labours under most serious disadvantages. the scene should have been laid in an inaccessible lamaserai in tibet, perched on stupendous crags; and my familiarity with central asia would have enabled me to do it quite nicely. one should really have had an attendant sylph; and one'

ry merit, but also because it will be in demand on account of its close associations with "vanity fair. 15 16 farringdon street, london, e.c. 2c "the bomb" by frank harris (jonn long. 6/ this sensational novel, by the well-known editor of "vanity fair, has evoked a chorus of praise from the reviewers, and has been one of the talked-of books of the season. we append a few criticisms: mr. aleister crowley:"this book is, in truth, a masterpiece; so intense is the impression that one almost asks,'is this a novel or a confession? did not frank harris perhaps throw the bomb? at least he has thrown one now this is the best novel i have ever read."the times:'the bomb' is highly charged with an explosive bent of socialistic and anarchistic matter, wrapped in a gruesome coating of 'exciting' ficti

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on or later (new graphics symbols and formatters used this time. a 7-bit ascii version is also available. o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. pages in the original are marked thus at the bottom: page number comments and descriptions are also set off by curly brackets comments and notes not in the original are identified with the initials of the source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* the wild ass i the secret of the house of set is hidden in my sevenfold veil; for i am he that doth beget the rood, and bear the holy graal. ye

sigil could be called a defective and broken pentagram "as i looked incredulously at him, he took hold of the sigil, and no sooner had he done so than from out of every crack and seam in the floor there wriggled forth a multitude of rats and other vermin "after this, he led me upstairs to another floor, and into a room which in the dim light appeared to be an attic. 37 "see" liber o. 38 weh note: crowley's original vision record identifies the omission as being the central part dealing with the archangels "before. illustration on page 309 approximated: e fire-place_ n s door& crucifix low stairs/ x_ opaim? door_ table stairs/ window the attic_ w diagram 56. plan of the adept's room and the attic above "at the west end of this room, lying upon her back, i saw a naked woman. turning, i chall

at their destination. 324 this particular method of rising on the planes is an exceptionally interesting one to study, not only because it is most intimately connected with the eastern methods of yoga,42 but because we have many practical results to hand, many actual facts from which we can generalise and construct a theory. two of such examples we will give here, the first a poem by mr. aleister crowley called "the ladder" in which the projection is vertical, that is to say, directed along the central column of the tree of life; and in the second, which is called "the ascent unto da th" by v. h. frater i. a. in the first of these "risings" the goal of attainment is kether, and the various headings of the poem point out clearly enough the different stages the skryer has to pass through. fr

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outh is a flame with its seven-edged sword proceeding, 351 come! i am writhing with despair like a snake taken in a snare, moaning thy mystical name till my tongue is torn and bleeding! have i not gilded my nails and painted my lips with vermilion? yea! thou art i; the deed awakes: thy lightning strikes, thy thunder breaks wild as the bride that wails in the bridegroom's plumed pavilion! aleister crowley 352 the man-cover the man-cover1 i the flesh of the neck was much swollen, the little legs somewhat stiff; the eyes wore a sad and tired expression. i am referring to a pigeon. the swollen neck was hidden by a soft grey down, the legs still held their burden, the eyes looked ahead- yet the symptoms of fatigue were apparent to a connoisseur of pigeons. and i am that. once upon a time i was

ror to the height of tragedy. her atonement? to preside at the dorcas society! this ridiculous monster! let us cover up these bones neatly and tidily and bury them yet deeper in their tumulus of oblivion. bones? jelly! a. quiller, jr. 397 stop press equinox, london greening company publishes sam by norman roe sixpence paper 3/6 buckram admirable study charming types humanity warn readers not miss crowley. a. colin lunn "cigar importer and cigarette merchant" 3 bridge street, 19 king's parade& 31 trinity street, cambridge. sole agent for loewe& co.'s celebrated straight grain briar pipes. yenidyeh cigarettes no 1 a "a connoisseur's cigarette" these are manufactured from the finest selected growths of 1908 crop, and are of exceptional quality. they can be inhaled without causing any irritati

anum is an arcanum which "cannot" be revealed' the writer of that sentence has learned at least one fact not to be learned from books "g.c.j "the bomb" by frank harris (jonn long. 6) this sensational novel, by the well-known editor of "vanity fair" has evoked a chorus of praise from the reviewers, and has been one of the most talked-of books of the season. we append a few criticisms- mr. aleister crowley "this book is, in truth, a masterpiece; so intense is the impression that one almost asks 'is this a novel or a confession? did not frank harris perhaps throw the bomb' at least he has thrown one now. this is the best novel i have ever read "the times"'the bomb' is highly charged with an explosive blend of socialistic and anarchistic matter, wrapped in a gruesome coating of 'exciting' fict

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se" the equinox the official organ of the a. a. the review of scientific illuminism an. v vol. i. no. ii. sun in libra september mcmix o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co.ltd. contents page editorial 1 liber o 11 the herb dangerous (part ii) the psychology of hashish. by oliver haddo 31 reviews 90, 104, 385 the garden of janus. by aleister crowley 91 the dream circean. by marital nay 105 the lost shepherd. by victor b. neuburg 131 a handbook of geomancy 137 the organ in king's chapel, cambridge, by g. h. s. pinsent 162 a note on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 the wild ass. by alys cusack 201 t

esis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 the wild ass. by alys cusack 201 the sphinx at gizeh. by lord dunsany 205 the priestess of panormita. by elaine carr 209 the temple of solomon the king (book ii) 217 amongst the mermaids. by norman roe 335 ave adonai. by aleister crowley 351 the man-cover. by george raffalovich 353 stewed prunes and prism: the tennyson centenary. by a. quiller, jr. 393 illustration the signs of the grades "facing page" 12 editorial it is four hundred and seventy-seven years since the trouble in the monastery. there were assembled many holy men from every part of the civilized world, learned doctors, princes of the church, bishops, abbots

lms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of samekh, nun and ayin, are attributed to this degree<magick in theory and practice, crowley gives by mistake instead: samekh, resh and tzaddi> see "777" lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: a l h i m v\ n o- i (elohim. k\ s i\ h n# i g n g 20 the signs of 4 degree= 7 square: raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle("see" illustration (the grade of 4 degree= 7 square is p

ones in the great wall of arhans that guards humanity. we have been with james thomson and watched the dreadful seeker go his unending round to the death-places of love and faith and hope; we have passed out of the doomed triangle into the infinite circle of emerald that girdles the universe, the circle wherein stands he, the master whose name is octinomos. a.c. 90 the garden of janus by aleister crowley the garden of janus i the cloud my bed is tinged with blood and foam. the vault yet blazes with the sun writhing above the west, brave hippodrome whose gladiators shock and shun as the blue night devours them, crested comb of sleep's dead sea that eats the shores of life, rings round eternity! ii so, he is gone whose giant sword shed flame into my bowels; my blood's bewitched; my brain's a

:taw and hb:aleph- weh, was to make up the number with the proper letters. thus 500 would have been written taw-qof, not hb:kophfinal, and 800 taw-taw, and so on [yet in some few arcana the finals are counted as such. this mystery, however, pertaineth to a grade even more exalted than our beloved and erudite brother had attained at the period of this essay weh paraphrase: bennett didn't know, and crowley either doesn't know or won't say- p> thus herein do we perceive the hidden power of the three extended as a mighty sphere to the confines of space! 183 the following illustration includes a circumscribed equilateral pentagram. in the original, the pentagram and circle are composed of solid lines. the form given here is an approximation. 1.hb:aleph. 1.hb:yod. 5.hb:heh\ 3.hb:lamed. 4.hb:memf

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elin diary after page 239 were entered by fr. h.b (further proof reading desirable (c) o.t.o. disk 2 of 3 o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176_ messages only. pages in the original are marked thus at the bottom: page number comments and descriptions are also set off by curly brackets comments and notes not in the original are identified with the initials of the source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* on the instructions laid down in the first of these books_ book hb:yod, p. drew up a ritual "for the evocation unto visible appearance of typho

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ected poems of francis thompson. fifth thousand. methuen and co, and burns and oates. no price. long years ago, in 1898, i was one of the very few admirers of francis thompson. his wealth of thought and pomp of diction more than atoned for the too frequent turgidity of his music. now, it seems, i am but one of five thousand just persons. so much the better for them! the more the merrier! aleister crowley. scientific idealism. by w. kingsland. rebman, limited. 7"s" 6"d" net. science and idealism have laboured long, and have at last brought forth a book worth reading and rereading, a book worth studying and restudying. mr. w. kingsland is to be congratulated; the "forward" alone is worth the price asked. here are a few quotations "the individual must ultimately claim not merely his relations

alleged to be produced by mediums, but of the mental make-up of those investigators who allege them to be genuine. we must be understood to refer only to material phenomena; we have no doubt concerning the mental and moral phenomena. spiritualism leads in every case that we have yet investigated to mental spermatorrhoea, culminating in obsession and complete moral and intellectual atony. aleister crowley. 286 the brighton mystery the mind of the wise easily shunts to strange speculations before taking again to the main line of severely controlled thoughts. associations of ideas_ your name is harpy. how you do catch unheralded the mortal uncautious! the wise knows you; he is aware of your jumpy step; he makes ready; he fights and "vae victis" he yokes you. but the fool! however, we digress

ginal. when sir mahatma agamya paramahansa guru swamiji (late of h. m. prisons, thanks to the unselfish efforts of myself and a friend) was asked "and what of the teaching of confucius_ or any one else that the boisterous old boy had never heard of_ he would reply contemptuously "oh, him? he was my disciple" and seeing the hearer smile would add "get out you dog, you a friend of that dirty fellow crowley. i beat you with my shoe. go away! get intellect! get english" until an epileptic attack supervened. mr. waite, like marie corelli, in this as in so many other respects, brags that he cares nothing for criticism, so he won't mind my making these little remarks, and i may as well go on. he has "betrayed (to use his own words) the attributions of some of the small cards, and pamela coleman s

with the minor arcana, which alone are worth the money asked for the whole caboodle. the worst of it all is: mr. waite really does know a bit in a muddled kind of way; if he would only go out of the swelled-head business he might be some use. but if you are not going to tell your secrets, it is downright schoolboy brag to strut about proclaiming that you possess them. au revoir, arthur. aleister crowley. it is an awkward situation for any initiate to edit knowledge concerning which he is bound to secrecy. this is the fundamental objection to all vows of this kind. the only possible course for an honest man is to preserve absolute silence. thus, to my own knowledge mr. waite is an initiate (of a low grade) and well aware of the true attribution of the tarot. now, what i want to know is thi

e hope to hear much more from mr. haynes, and that he will throw "fearlessly the whole weight of his genius and energy into the cause of "radical reform of these monstrous and silly iniquities" ariel. 325 "the quest. no. ii. j. m. watkins. 2s" 6"d" this periodical is the dullest and most sodden slosh possible. no one should fail to buy a copy; a perfect bedside book. r. n. w. 12 weh note: this is crowley's account of his divorce from rose. see "confessions" we beg to apologise for having referred in our last number to g.r.s.mead, esquire, b.a, m.r.a.s, as mr. g.r.s.mead, b.a. b.a (baccalaureus artium) is indeed the proud distinction awarded to our brightest and best intellects. m.r.a.s. does not mean mr. ass; but is a mark of merit so high that dizzy imagination swoons at its contemplation

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be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vi vol. i. no. iii. sun in aries march mcmx o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co. ltd. contents page editorial 1 liber xiii 3 aha! by aleister crowley 9 the herb dangerous (part iii) the poem of hashish. by charles baudelaire (translated by aleister crowley) 55 an origin. by victor b. neuburg 115 the soul-hunter 119 madeleine. by arthur f. grimble 129 the temple of solomon the king (book ii "continued) 133 the coming of apollo. by victor b. neuburg 281 the brighton mystery. by george raffalovich 287 reviews 113, 285, 304 the shadowy dill

inox during the year. we shall be glad if our readers will arrange with him through us to speak in their towns. mr. bickers makes no charge for lecturing, and the equinox may assist if desired in meeting the necessary expenses. 1 notes of the semester mr. sheridan-bickers held a large and very successful meeting at cambridge in november. we beg to extend our warmest sympathies to brother aloysius crowley. the gang of soi-disant rosicrucian swindlers whose profits have suffered through our exposures, having failed to frighten mr. aleister crowley, decided to assassinate him. their hired ruffians seem to have been knaves as clumsy as themselves, and brother aloysius suffered in his stead, escaping death by a miracle. if we do not extend our sympathy to mr. aleister crowley also, it is from a

number were delivered by the printer, an order was made restraining publication, continued by mr. justice bucknill, and dissolved by the court of appeal. 1 notes of the semester mr. sheridan-bickers held a large meeting at cambridge in november, as successful as one would expect from the intellectual preeminence of our great university. we beg to extend our warmest sympathies to brother aloysius crowley. it seems possible that some gang of swindlers, fearing exposure, and having failed to frighten mr. aleister crowley, decided to assassinate him. their hired ruffians seem to have been knaves as clumsy as themselves, and brother aloysius suffered in his stead, escaping death by a miracle. if we do not extend our sympathy to mr. aleister crowley also, it is from a conviction that he has pro

this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this path connects to the circle representing hod. extending at an angle from the circle of yesod to the right is the path of tzaddi (as crowley considered at this time, with these words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting of the magic cup" exte

judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a. a. by their very dutiful servant, an aspirant to their sublime order, aleister crowley illustration facing page 10 partly described: this is a collotype in bright crimson. it is a photo of crowley in black robe, only visible from diaphragm up. his elbows rest on a table before him, and his hands form the sign of the "horns of horus" against his face on a level with his eyes. his hood is turned back and pulled on as a hat, showing the eye in the triangle and forming a rough t

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ns of the most appalling abramelin devils, which had evidently clung to the spot ever since the operations of february 1900. on the night of the 16th of june he began to practise mahasatipatthana,275 274 till 1906. the theory of the great white brotherhood, as set forth in the story called "the blossom and the fruit" by miss mabel collins. 275 the practice of mahasipatthana is explained by mr. a. crowley in his "science and buddhism" very fully. briefly: in this mediation the mind is not restrained to the contemplation of a single object, and there is no interference with the natural functions of the body. it is essentially an observation-practice, which later assumes an analytic aspect in regard to the question "what is it that is really observed" the ego-idea is excluded; all bodily moti

he shoulder, just after he has carried the pates of gaza on to the top of the hill before hebron, and saying "my good boy, if you ever intend becoming strong, the first thing you must do is to buy a pair of my four pound dumb- bells and my sixpenny book on physical culture" 291 the buddha (it is true) did not encourage bloodshed, in spite of his having died from an overfeed of pork, but as mr. a. crowley has said, many of his present-day followers are quite capable of killing their own brothers for five rupees. the western theory that buddhists are lambs and models of virtue is due to the fact that certain western vices are not so congenial to the asiatic as they are to the european; and not because buddhists are incapable of enjoying themselves. 292 buddhism as a schism from the brahminic

y the hour of our power i invoke, i invoke! by the mystical union of fairy and faun, unspoken, unbroken- the dust to the dawn- a secret communion unmeasured, unsung, the listless, resistless, tumultuous tongue- o virgin in armour, thine arrows unsling, in the brilliant resilient first rays of the spring! no godhead could charm her, but manhood awoke- o fiery valkyrie, i invoke, i invoke! aleister crowley. 198 illustration opposite page 199 described "the interpreter (script lettering at base, credited at lower right "carl hentschel ph. lc) this is a monochrome color tinted photo of a female violinist. she stands on a white draped block, the background is white, except for the floor which seems to be wooden and is interrupted by the block. she is garbed in a black robe, rose-cross on chest

s socialists hate soap; but i would rather be saved 239 with livingstone and gordon, havelock and nicholson, than damned with charles watts and john mctaggart ellis mctaggart doctor in letters fellow and lecturer of trinity college in cambridge, and fellow of the berritish ac-ad-em-y. i wonder, by the way, whether "letters" isn't a misprint. if not, did he really qualify at the sorbonne? aleister crowley. the arcane schools. by john yarker. william tait, 3 wellington park avenue, belfast. 12s. net. the reader of this treatise is at first overwhelmed by the immensity of brother yarker's erudition. he seems to have examined and quoted every document that ever existed. it is true that he occasionally refers to people like hargrave jennings, a. e. waite, and h. p. blavatsky as if they were aut

in point, the true antiquity of some masonic system. it is a parallel to frazer's tracing of the history of the slain god. but why is there no life in any of our slain god rituals! it is for us to restore them by the word and the grip. for us, who have the inner knowledge, inherited or won, it remains to restore the true rites of attis, adonis, osiris, of set, serapis, mithras, and abel. aleister crowley. 240 the herb dangerous part iv a few extracts from h. g. ludlow, the hasheesh eater which bear upon the peculiar characteristics of the drug's action the hasheesh eater for a place, new york for instance, a stranger accounts, not by saying that any one of the many who testify to its existence copied from another, but by acknowledging "there is such a place" so do i account for the fact by

ALEISTER CROWLEY EQUINOX EQ I 4 3

ame. see! he is strong! the wide-set temple-pillars gleam, as marble white, and tall as pines; the doorway to immortal dream lies through the temple's purple shrines. behold, pure queen, the magic signs. let words out-stream as mingled wines. victor b. neuburg. os"special supplement" the high history of good sir palamedes the saracen knight and of his following of the questing beast 1 by aleister crowley rightly set forth in rime to allan bennett "bhikkhu ananda metteyya" my good knight comrade in the quest, i dedicate this imperfect account of it, in some small recognition of his suggestion of its form. mandalay "november" 1905 1weh note: this work is read to best effect after crowley's "confessions. the sections are metaphoric accounts of crowley's own search for enlightenment, sometimes

dicate this imperfect account of it, in some small recognition of his suggestion of its form. mandalay "november" 1905 1weh note: this work is read to best effect after crowley's "confessions. the sections are metaphoric accounts of crowley's own search for enlightenment, sometimes with changed details or settings "e.g, the general focus on arthur that comes in at iii should be taken to represent crowley's lasting but frustrated desire to serve and save "all the britains. acts of killing by the principal character represent renunciations of attachment. argument i. sir palamede, the saracen knight, riding on the shore of syria, findeth his father's corpse, around which an albatross circleth. he approveth the vengeance of his peers. ii. on the shore of arabia he findeth his mother in the emb

one "by goddes death (quod he "what ails 20 us marsh-lights to forget the sun? there is one man of mortal men worthy to win this benison, sir palamede the saracen" then went the applauding murmur round: sir lancelot girt him there and then to ride to that enchanted ground where amid timeless snows the den of palamedes might be found.2 21 2weh note: see "confessions. this refers to that portion of crowley's life spent at boleskine as alastor, the "spirit of solitude. vii behold sir lancelot of the lake breasting the stony screes: behold how breath must fail and muscle ache before he reach the icy fold that palamede the saracen within its hermitage may hold. at last he cometh to a den perched high upon the savage scaur, remote from every haunt of men, from every haunt of life afar. there dot

flow of sunlight splits the icy walls: they slide, they hurl the knight below. sir palamede the mighty falls into an hollow where there dwelt a bearded crew of monachals asleep in various visions spelt by mystic symbols unto men. but when a foreigner they smelt they drive him from their holy den, and with their glittering eyeballs pelt sir palamede the saracen.3 28 3weh note: in other words, when crowley went searching for an eastern master in and about the indian sub-continent, the local teachers just stared at him until he went away. x now findeth he, as all alone he moves about the burning east, the mighty trail of some unknown, but surely some majestic beast. so followeth he the forest ways, remembering his knightly oath, and through the hot and dripping days ploughs through the tangle

ALEISTER CROWLEY EQUINOX EQ I 4

he equinox the official organ of the a. a. the review of scientific illuminism an. vi vol. i. no. iv. sun in libra september mcmx o.s "the method of science--the aim of religion" contents page editorial 1 liber iii 9 liber a 15 i.nst n.atturae r.egina i.sis. by omnia vincam 21 reviews 36 at bordj-an-nus. by hilda norfolk 37 alpha iota nu omicron zeta iota zeta iota delta omicron zeta. by aleister crowley 39 the temple of solomon the king. iv 41 pan to artemis. by aleister crowley 197 the interpreter. by perdurabo 199 the daughter of the horseleech. by ethel ramsay 201 the dreamer 208 mr. todd. a morality. by the author of "rosa mundi" 209 the gnome. by victor b. neuburg 237 review 240 the herb dangerous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the violinist. by

horseleech. by ethel ramsay 201 the dreamer 208 mr. todd. a morality. by the author of "rosa mundi" 209 the gnome. by victor b. neuburg 237 review 240 the herb dangerous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the violinist. by francis bendick 277 xiv ehe! by george raffalovich 281 half-hours with famous mahatmas. no. i. by sam hardy 284 the thief-taker. by aleister crowley 291 review 292 the eyes of st. ljubov. by j. f. c. fuller and george raffalovich 293 midsummer eve. by ethel archer 310 the poetical memory 311 adela 314 the three worms. by edward storer 317 the felon flower. by ethel archer 325 the big stick 327 glaziers' houses 346 in the temple. by victor b. neuburg 352 "special supplement" the high history of sir palamedes the saracen knight and of hi

f amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the golden dawn, and it had been a nursery to him. in it he had learnt to play with

to sleep, nor even to wakefulness, o arjuna. yoga killeth out all pain for him who is regulated in eating and amusement, regulated in performing actions, regulated in sleeping and waking.64 this balancing of what is vulgarly known as virtue and vice,65 and which the yogi philosophy does not always appreciate, is illustrated still more forcibly in that illuminating work "konx om pax" in which mr. crowley writes: as above so beneath! said hermes the thrice greatest. the laws of the physical world are precisely paralleled by those of the moral and intellectual sphere. to the prostitute i prescribe a course of training by which she shall 81 comprehend the holiness of sex. chastity forms part of that training, and i should hope to see her one day a happy wife and mother. to the prude equally i

e vintage of bacchus as well as the wine of iacchus. the question of chastity is again one of those which rest on temperament and not on dogma. it is curious that the astute vivek nanda should have fallen into this man-trap. 63 swami vivek nanda "raja yoga" p. 45. 64 the bhagavad-g ta, vi, 16, 17. 65 or more correctly as the buddhist puts its- skilfulness and unskilfulness. 66 "konx om pax" by a. crowley, pp. 62, 63. fault is the seer's and not in the thing seen, and that the seer is still in an unbalanced state. never forget blake's words "those who restrain desire do so because theirs is weak enough to be restrained; and the restrainer or reason usurps its place and governs the unwilling."67 do not restrain your desires, but equilibrate them, for "he who desires but acts not, breeds pest

ALEISTER CROWLEY EQUINOX EQ I 6

rgan of the a. a. the review of scientific illuminism an. vii vol. i. no. vi. sun in libra september mcmxi o.s "the method of science--the aim of religion" wieland& co. 3 great james street, gray's inn london, w.c. printed by turnbull and spears. edinburgh contents page editorial 1 liber x 3 liber xvi 9 liber xc 17 liber clvi 23 liber cc 29 liber ccclxx 33 three poems for jane cheron. by aleister crowley 41 circle. by ethel archer 52 the electric silence 53 song 66 the scorpion. by aleister crowley 67 the earth. by francis bendick 108 sleep. by ethel archer 112 the ordeal of ida pendragon. by martial nay 113 the autumn woods. by victor j. i. neuburg 149 the dangers of mysticism 153 the big stick. by john yarker, e. whineray, aleister crowley, etc. 160 special supplement the rites of eleusi

e love- we shall die, sweet heart, take cheer, jeanne! we are bound to a fate that brings release; we move in a moil that must one day cease; we shall win to the everlasting peace, jeanne! and how things are, and why, and whence are puzzles for fools that lack the sense of cows- enough of the future tense, jeanne! for the end of love and the end of art is just- my ear against your heart! aleister crowley. 51 circe her mouth a rosebud of delight, low-laughing 'mid the languid curls, whose kissing cadence seems to cite the rhythmic melody of night. her hair a saraband where whirls a wanton witch, whose perfumes smite the shuddering air; a summer night where summer lightning darts and curls. her soul a parian marble shrine, centred in lily-cups that fold their carven petals, smooth and cold

-kiss is, such a world forestalling of wanton blisses, that the fear of palling makes e'en the sirens weep. ah me! what serpent hisses from out those purple bysses, far in the womb of the long-lying sea? she wakes! nor dare he creep back to her soul, whence sleep has torn aside the mist-hung drapery; too strange the way, and steep. ethel archer. 66 the scorpion a tragedy in three acts by aleister crowley "god is love- epistles of st john. 67 to gr:alpha-gamma-alpha-theta-alpha in memory of the hour of initiation, and to lampada tradam and mohammed ibn rahman in memory of our wanderings in the desert, and to my brothers of the o. of k. d. s. h. in memory of the martyrdom of our g. m. j. b. m. i dedicate this tragedy. the scorpion persons of the tragedy act i sir rinaldo de la chapelle "prec

canute failed to drive back the sea that his dynasty was lost to that norman william who caught hold of mother earth with both hands. when i was a child i fell; and the scars of the earth are on my forehead at this hour. when i was a boy i was hurt by the explosion of a buried jar of gunpowder; and the scars of the earth are on my face at this hour<crowley's life. francis bendick, martial nay and some other names used in authorship of the "equinox" are pseudo-names for crowley, intended to conceal that it was largely the work of one person. there were other contributors, but after no. 6 most of the work was crowley's> since then i have been the lover of the earth, that wooed me thus roughly. many a night have i slept upon her naked breast, i

rty human companionship, and devotion to life, work, and duty. let him remember that an ounce of honest pride is better than a ton of false humility, although an once of true 157 humility is worth an ounce of honest pride; the man who works has no time too bother with either. and let him remember christ's statement of the law "to love god with all thy heart, and thy neighbour as thyself" aleister crowley. 158 reviews the big stick the dweller on the threshold. robert hichens. methuen. 6"s" mr hichens once wrote "flames" this was a pretty powerful book. to-day (tempted, as i suppose, by a heavy bribe, for he is an artist in his way) he gives us this book with a title borrowed, not from lytton, whom he has obviously not read, but from some eighteenth-hand source, and contents borrowed from h

ALEX SANDERS THE KING OF THE WITCHES

its. later he revealed his methods to an english occult group led by bulwer lytton, the novelist. soon half a dozen similar societies had sprung up. the members dabbled in magic and witchcraft, blackand white, the former for revenge and even murder, the latter for healing, divination and self-preferment. by the time levi died in 1875, he had paved the way for a renaissance in witchcraft. aleister crowley was born in the same year and he came to consider himself the reincarnation of levi. when crowley was in his twenties he joined the society of the golden dawn, of which w. b. yeats was a member, and he became a skilled magician. before long he was recognized as an incurable practitioner of black witchcraft, by which means he indulged 7 of competent writers have already dealt with this subj

ANTINOMIANISM

s, these ideas are approached through division and then an eventual separation of elements within the singularity and individuality of consciousness (another antinomy. given the above description of antinomianism it is possible to understand that it is a proportional construct. it is the perfect reconciliation of opposites not into unity, but rather, into a separate syncretism from which aleister crowley's formulaic conception of 0=2 becomes fully revealed as the antinomian formula for spiritual disse sthe forgotten books of eden translated in the late 1800's by dr. s. c. malan and dr. e. trumpp. translated into king james english from both the arabic version and the ethiopic version which was then published in the forgotten books of eden in 1927 by the world publishing company. apocalypse

BALANCE J

to create such sumptuous crescendos and chaotic riots of colours as they were in his later pastel works. there can be few examples of draftsmanship in pen and ink as fine as the early magickal drawing of spare, busy in the first opulent heights of his post royal academy flowering. spare found himself in a starkly brilliant world of high magick and decadence fueled by his experiences with aleister crowley and the a.a. and his experiments with narcotics and bi-sexuality. there has been much speculation as to spare s sexual orientation. later on in life he had strong attachments to the women he knew, but in his youth, he seems to have had strong bi-sexual leanings, something that he shared with aleister crowley. for instance how are we to interpret this passage from the focus of life: the deg

paintings including depictions of isis the star goddess. the stunning pastel isis smiles is perhaps the most famous of these. there also exists a very novel picture called female nebula that shows a swirling spiral galaxy, literally the body of the stars: a depiction of the feminine mystery of space and a reference to the children of isis being the stars themselves. this in turn recalls aleister crowley s maxim every man and every woman is a star from the book of law/liber al vel legis. stars are a recurrent motif in spare s work from the luxurious and sybaritic pen and ink oeuvre of his early years through to the late magickal pastels such as cacophonic fugue (soul, mind, body etc. he remains truly conscious of the fact that all existence is set within the starlite mire. in the pages of

BALANONES TEMPLE OF SET FAQ

2 ritual practices setian ritual practice is generally not discussed in public forums. however, some specific questions seem to require answers- do you sacrifice animals (or children? no. see the ref document for a more detailed discussion of this, and for other questions/answers concerning our ritual practices. 4.3 occult studies discussion of other occult studies (such as astrology, thelema and crowley, are found in the ref document> 5.0 the organization 5.1 membership in the temple note: most of these sections are explored in more depth in the ref document- exploration joining the temple of set is a serious decision. anyone who is attracted to the temple of set through the things you see and hear should investigate thoroughly before applying for membership- affiliation application to th

BANISHING THE SLAVE GODS

is activity into their own daily practice, then, for all it's worth. you have my blessings. please keep in mind though, that some preliminary grounding with the basics of magical discipline are essential. my suggestion is the mastery of certain fundamental exercises that are outlined concisely in peter carroll's liber mmm from liber null and psychonaut. or, if you will, liber's e& o from aleister crowley's magick: liber aba: book 4 now, to the actual practice. i do crowley's star ruby at least once if not several times daily. a complimentary comment here: http//www.geocities.com/athens/parthenon/4052/starruby.htm this rite serves as both a banishing and an invocation. the "io pan" may be substituted with "hail satan" as they are both essentially the same force. the visualization of the pen

enter of your forehead. in the same manner that said pentagram is projected out during the rite, you may project this onto the center of the forehead of the person you are cursing/blessing. the key to the efficacy of this attack lies in the ability to open ones own "third eye chakra" which provides the force behind the actual symbol. here is a brief sex magical rite to open the "third eye. obtain crowley's book of thoth: tarot take out the devil and tower cards. you can: a. masturbate while gazing upon the tower card equating its symbology with the procreative force you are generating through arousal, then while holding back orgasm karezza switch attention to the devil card. focus on the "third eye" that is depicted on the goat. take on the head of the goat as in the manner of an assumptio

BLACK WITCHCRAFT

a form of the adversary. a representation of this path may be found in my publications, luciferian witchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dinoih, nox umbra, the paitisha, azothoz, vox sabbatum and much more. the infamous book of the witch moon also has presented a foundation for the darker aspects of sorcery and vampirism, which aleister crowley alludes to in de arte magica. the reader who holds interest in the provenance of the witches sabbat in consideration of the luciferic gnosis referred to in this article may have recourse material to seek in the aforementioned titles as well as works by kenneth grant who continued the initiatic work of crowley and spare from the 1950 s onward. symbolism and commitment the model of left hand

the antinomian path. nathaniel harris, an hereditary british witch, whose long involvement in various magical circles and authorship of grimoires not only within the black tradition, but also that of the traditional witcha path, is bold enough to present ideas of our spiritual lineage found in the dreaming minds of the cunning brothers and sisters. the symbolic mark of initiation, which aleister crowley termed the mark of the beast of the apocalypse in the book of thoth, has brought different interpretations of its form, but the function itself is clear. this mark, or stigma, may have been a reference to some form of tattooing. the story may have originally referred to the nomadic tribe of the kenites, itinerant metal-smiths who believed themselves to be the descendants of a cain, related

BLUE EQUINOX

elementary terms of magical and mystical powers. in four parts (1) mysticism (2) magical theory (3) magical practice (4) the law. liber ii. the message of the master therion, which explains the essence of the new law in a very simple manner. liber dcccxxxviii. the law of liberty, which is a further explanation of the book of the law in reference to certain ethical problems. collected works of a. crowley. these works contain many mystical and magical secrets, both stated clearly in prose, and woven into the robe of sublimest poesy. the yi king (s. b. e. series, oxford university press) the .classic of changes; give the initiated chinese system of magick. the tao te king (s. b. e. series) gives the initiated chinese system of mysticism. tannh user, by a. crowley. an allegorical drama concer

cation. contains also the favourite invocation of the master therion. curriculum of a.a. 21 erdmann.s .history of philosophy. a compendious account of philosophy from the earliest times. most valuble as a general education of the mind. the spiritual guide of molinos. a simple manual of christian mysticism. the star in the west (captain fuller. an introduction to the study of the works of aleister crowley. the dhammapada (s. b. e. series, oxford university press. the best of the buddhist classics. the questions of king milinda (s. b. e. series) technical points of buddhist dogma, illustrated by dialogues. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of

s the following entry shows, yet at the same time his one thought seems to have been to find a means of helping others to find that light which had so transformed his whole being. sept. 24th, 1910. driad hotel. victoria, b. c. i sit here with the idea of attempting to classify the results lately obtained (since l.v.x. entry) i may mention that during the interval i have carefully read and studied crowley.s tannh user, the sword of song, excluded middle, time, berashith, science and buddhism, three characteristics, etc. in the light of understanding, all these works have taken on a very different aspect to when i read them previously. also the purpose of liber lxv is clear. the result of all this gives me a feeling that i have arrived at the end and also at the beginning at the same time. t

d therefore the simplest and best course of action. and .a feeling of absolute mental torture caused by the necessity of existing at all. the first appears to give the chance of continually .enlarging. until one becomes that which i can .consciously be. for a short period at a time, and the other seems to lead to annihilation. probably the multiplication of one state by the other is the solution (crowley.s 0 8) the equinox 146 sat, april 8th. during the last three days have gradually been nearing another .climax. which reached, shall i say, its height on saturday, when i arrived at a state of illumination which was, as it were .added to my previous state. i seized a scrap of paper and wrote .amid all the complications and perplexity there remains, back of all, the will. the will to be. the

ord verulam, andrea, robertus de fluctibus, johannes dee, sir edward kelly, thomas vaughan, elias ashmole, molinos, adam weishaupt, wolfgang von goethe, ludovicus rex bavari, richard wagner, alphonse louis constant, friedrich nietzsche, hargrave jennings, carl kellner, forlong dux, sir richard payne knight, sir richard francis burton, doctor g rard encausse, doctor theodor reuss, and sir aleister crowley.oh sons of the lion and the snake! with all thy saints we worthily commemorate them worthy that were and are and are to come. may their essence be here present, potent, puissant and paternal to perfect this feast! the people: so mote it be (the earth) the deacon: mother of fertility on whose breast lieth water, whose cheek is caressed by air, and in whose heart is the sun.s fire, womb of a

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

s only natural that errors would creep in. gardner took the rituals of the coven to which he belonged a basically english/celtic group and rewrote them as he felt they should have been. this form then became known as "gardnerian witchcraft. in recent years there have been many wild and wonderful theories and accusations advanced, from "gardner made up the whole thing" to "he commissioned aleister crowley to write the book of shadows for him. such charges scarcely bear the dignity of a response, but details of gardner's preparatory work can be found in stewart farrar's books: what witches do and eight sabbats for witches. however, whatever one's feelings about gardner, whatever one's belief in the wicca's origins, all present-day witches and would-be witches owe him a tremendous debt of gra

d, and then a totally different scene incorporating four swords on the next, and so on.this obviously gives much more to work with. another fine deck, based on the rider-waite, is the morgan-greer. in fact i, personally, prefer this deck to the waite. for a change of pace and some truly exciting symbolism i would highly recommend the thoth (pronounced "toe-th) deck, which was designed by aleister crowley. try many of them. find your own favorite. scrying scrying is a fascinating practice in that it enables you to literally "see" the future (or present or past. almost any reflective surface can be used for scrying (pronounced to rhyme with "crying. a crystal ball and a gazing mirror are two of the best. let's look at the crystal ball first. the crystal should be without flaw no scratches on

in mithraism and then moved west into christianity. so from persia do we get the basic ideas for white magick and black magick. since anyone can do magick, there can be white magicians and black magicians those trying to help others and those trying to harm them. by virtue of the craft belief in retribution, of course, you cannot have a "black witch; it would be a contradiction in terms. aleister crowley defined magick as "the art or science of causing change to occur in conformity with will. in other words, making something happen that you want to happen. how; do we make these things happen? by using the "power (for want of a better word) that each of us has within. sometimes we must supplement that power by calling on the gods, but for most things we can produce all that we need ourselve

first denomination of the craft to make itself known publicly (in the 1950s, in england. because of that, many people mistakenly think that it is the only "true" wicca. it is named for its founder, gerald gardner, who actually launched the tradition a few years after the end of the second world war. for many years gardner was accused of inventing the whole concept of wicca and of getting aleister crowley to write its rituals. today he has been pretty well cleared of both these charges. the gardnerian book of shadows can now be seen as a compilation from various sources, much of it actually contributed by doreen valiente. for a detailed examination of the birth of gardnerian, see janet and stewart farrar's excellent books eight sabbats for witches and the witches way. the gardnerian traditi

CHAOS MAGICK AND LUCIFERISM

ilure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring problem. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley and austin spare developed was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work alon

s so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work along with numerous titles from aleister crowley. christopher bray, the owner of the sorcerer s apprentice bookshop spearheaded the resurgence of spare in the early 80 s with the collected works of austin osman spare, which gave a seminal kick in the pants to many individuals who were looking for new ways within magick to explore and exceed. chaos magick today essentially is a system derived from many individuals, formed into a new metho

anything at anytime can be changed, altered or more or less form fitted to achieve the results desired. chaos magick is formed from many traditions, in the current age it seems almost perfect. there is nothing which would be denied or ignored due to dogma. the system of chaos implements the foundation of change and progression. while the foundations of chaos are within the components of aleister crowley (who might have been a chaos magician himself, austin osman spare and macgregor mathers (default for the golden dawn and his various translations of manuscripts) chaos has spawned from the information these individuals have unknowingly given. it was later when peter carroll, ray sherwin and christopher bray took up the various magical traditions and ran with them, did chaos magick form fro

hange and a mental discipline to deny conformity and comfort of associated, lineal belief. spare was himself knowledgeable on the very subject of free belief, anything could flesh with one practicing such concepts. associate, will, manifest and disassociate. associate: to freely dive into a particular concept and absorb it within your subconscious. this activates the very part of your brain which crowley spoke about in the goetia. the brain is stimulated by the specific association and enables a new action to occur. associate charges the belief with the energy necessary to create life, the elemental or servitor itself. you must believe it is possible for such to incarnate. will: the core of all magickal practice and the very brain of luciferian thought. the will is the seat of all libidino

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

CHRONOLOGIA RORISPERGIUS

ien peladan, the father of sar, made postel a place among the prophets of events awaited. 1872-1949 georges ivanovitch gurdjieff 1872-1950 sri aurobindo 1872 desbarrolles a& jean-hippolyte. les myst res de l'ecriture. art de juger les hommes sur leur autographes. 1874 sefer yetzirah published in jersulaem 1875-1961 carl jung 1875 eliphas levi (constant, alphonse louis) dies (may 31) 1875 aleister crowley (crowley, edward alexander) born (october 12) 1875 helena petrovna blavatsky forms th osophical society in new york. 1877 rev. dr. isidor kalisch, sefer yetzirah, a book on creation or the jewish metaphysics of remote antiquity, with english translation, preface, explantory notes and glossary by rev. dr. isidor kalisch. first english translation. 1880 a 3rd sefer yetzirah commentary from t

quartly review, 19:1928. goldschmidt constructed a poor text from four existing versions instead of any one version. 1896 publication of les xxii lames herm tiques du tarot divinatoire by r. falconnier. peter davidson english version sefer yetzirah, which adds the "50 gates of intelligence" and "32 paths of wisdom" 1897 levi's le clef des grandes myst res published 1898 julius evola born aleister crowley joins the golden dawn; mathers publishes the book of the sacred magic of abra-melin the mag [abramelin] 1899 c.g. leland publishes aradia, the gospel of the witches 1900-1973 valentine tomberg. meditations on the tarot..the tarot is a system or organism of spiritual exercises" 1900 crowley expelled from the golden dawn 1901 manly palmer hall born 1902 a.e. waite "doctrine and literature of

33 god of the witches by m. murray. 1936 the brotherhood of light tarot -the sacred tarot 1937 israel regardie publishes the golden dawn, which includes the bulk of the golden dawns' rituals and teachings. 1939 william butler yeats dies 1942 arthur edward waite dies 1944 arcanum 17 andre breton 1945 discovery of nag hammadi scriptures. 1946 dion fortune (i.e. violet mary firth) dies 1947 aleister crowley (crowley, edward alexander) dies 1947-56 discovery of qumran (dead sea) scrolls. 1948 the white goddess by r. graves. 1949 gardnerian book of shadows 1953 grand lodge of the state of israel was constituted. 1957 l'art magique andre breton 1958 franz bardon dies 1961 a history of the jews in christian spain v.1 yitzchak baer links radical joachimite spiritual spanish franciscans with jewish

COMMENTARY ON THE SEAL OF THE NINE ANGLES

ich takes you into the "returning' qualities of 9 as expounded upon in anton lavey's "unknown known' in the satanic rituals. in geometry 5 creates the pentagram, hence the golden section, hence the concept of perfection. this is why to pythagoras (and his priestly mentors) 5 was the most sublime of numbers, and why the pentagram was used as the seal of the pythagorean brotherhood. sixth angle: if crowley considered his tenth aether to be accursed, then this would be the accursed (or should i say "hexed) of the nine angles. it is the hexagon and hexagram (also the seal of the jews, authors and proponents of the world's most nihilistic and self- hating monotheism) the hexagon corrupts the golden rectangle; it adds an angle and a line to the pentagram and pentagon, thus destroying them. six i

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

adition was at work on both sides. president roosevelt, who was a 33rd degree freemason, also had the esoteric name, the knight of pythias, and wore the red fez of the ancient arabic order of nobles of the mystic shrine. this organisation claimed to be connected with the illuminati.1 winston churchill, the british prime minister, was a freemason and had several meetings with the satanist aleister crowley, another esoteric guru and a high initiate of many orders, including the order of the golden dawn and the order of oriental templars (more on him later. churchill's meetings with crowley do not, of course, constitute proof that the british prime minister was a satanist, but it does show that behind the scenes, esoteric knowledge in all of its forms is taken far more seriously than it is in

at man's door crowded at dawn by petitioners, great wealth everywhere in few men's hands, all dependent upon a few, up to the emperor himself, who is a god dependent upon a greater god and everywhere, in court, in the family, an inequality made law."3 remnants of the order of the golden dawn continue to this day, but the original version splintered after a row between yeats, mathers, and aleister crowley, which split the membership into quarrelling factions. other significant esoteric thinkers and groups which influenced the gathering nazi philosophy included the order of the oriental temple, which used sex as part of its rituals to create and harness the energy known as the vril, and two german esoteric 'magicians, guido von list and lanz von liebenfels. in his summer solstice celebration

sive influence on adolf hitler. in 1932, with hitler on the verge of power, von liebenfels would write to a fellow believer "hitler is one of our pupils..you will one day experience that he, and through him we, will one day be victorious, and develop a movement that will make the world tremble."4 two others who would influence the thinking and beliefs of adolf hitler were the englishmen, aleister crowley and houston stewart chamberlain. crowley was born in warwickshire in 1875. he rebelled against a strict religious upbringing and was initiated into the order of the golden dawn in 1898, after leaving cambridge university. he left the order after the row with its founders and then travelled to mexico, india, and ceylon, where he was introduced to yoga and buddhism. he also became a record-b

t religious upbringing and was initiated into the order of the golden dawn in 1898, after leaving cambridge university. he left the order after the row with its founders and then travelled to mexico, india, and ceylon, where he was introduced to yoga and buddhism. he also became a record-breaking mountaineer. buddhism replaced his interest in the occult until an experience in cairo in april 1904. crowley was asked by his wife, rose, to perform an esoteric ritual to see what happened. during the ceremony, she entered a trance-like state and began to channel the words of a communicator. the super elite- the black magicians 207 "they are waiting for you, she said to crowley. the "they, she said, was horus, the god of war and the son of osiris, in ancient egyptian belief. crowley did not accep

iting for you, she said to crowley. the "they, she said, was horus, the god of war and the son of osiris, in ancient egyptian belief. crowley did not accept any of this and asked his wife a series of detailed questions in an effort to trick her. but rose, who knew little of the esoteric, gave the correct answer every time. i believe the prison warders were on the line again. the communicator told crowley to be at a desk in his hotel room between noon and one o'clock on three specific days. he agreed and in these periods he wrote, via automatic writing, a document called the book of the law. automatic writing is when your arm and hand are guided by another force and often no-one is more surprised at what they are writing than the person involved. crowley's communication said that the old ag

DAVID ICKE CHILDREN OF THE MATRIX

on on it. orion's belt points to the binary star sirius. on the carved hand, the belt of orion points directly to the eye in the centre, suggesting a link between the eye cult and sirius. indeed, throughout the history of occultism, sirius has been seen as very important, indeed it was a most sacred location throughout the ancient world. it is the star card in tarot, the silver star of [aleister] crowley's a: a: organization [crowley was a satanist, the star to which the queen's shaft in the great pyramid points, and the star from which the dogon of mali say their alien visitors the nommo came from" the necklace of the mysteries includes a very clear "flying saucer" which, the legend says, the extraterrestrials flew from their giant "mothership" to land on the earth. they say the mothershi

ir esteemed george was depicted in such a strange, half-naked, pose. look at the classic image of the satanic symbol of "baphomet, however, and all becomes clear 190 children of the matrix anton lavey, the founder of the church of satan, with his high priestess, the actress, jane mansfield. many famous showbiz names were involved with lavey, including sammy davis junior and frank sinatra aleister crowley, the most famous satanist of the 20th century, who was connected both to the nazi networks in germany and the british prime minister and bloodline, winston churchill baron philippe de rothschild of the mouton- rothschild wine producing estates in france, who died in 1988 at the age of 86. phillip eugene de rothschild, now living under another name, says he is the unofficial son of this leg

rs on a staggering scale. there are endless ancient legends and stories which describe or symbolise these events, not least that of the pied piper of hamelin. and it is still going on. every year more than 2,000 children disappear in america alone every calling the demons 287 day and many end up with satanic cults or in the underground bases. no wonder they are never found. the satanist, aleister crowley, emphasised why human sacrifice is important to these sick minds and why children are so often the victims "it was a theory of the ancient magicians that any living being is a storehouse of energy varying in quantity according to the size and health of the animal, and in quality according to its mental and moral character. at the death of this animal this energy is liberated suddenly. for

temples of the order of the golden dawn in london, edinburgh, bradford, weston-super-mare, and paris, where mathers made his home. one of their secret signs was the pointed arm salute that the nazis would use when saying "heil hitler. remnants of the order of the golden dawn continue to this day, but the original version splintered after a row between the mather faction and the satanist, aleister crowley, which split the membership. crowley then became involved with the order of oriental templars or oto in 1933, the rocket expert, willi ley, fled from germany and revealed the existence of the vril society and the nazi's belief that they were to become the equals of the supermen in the bowels of the earth by use of esoteric teachings and mind expansion. they believed this would re-awaken th

earch/r100799c.html 3 trance-formation of america, p 174 4 correspondence with the author 5 our haunted planet, pp 96 and 97 6 the woman's encyclopedia of myths and secrets, pp 16 and 17 7 our haunted planet, p 168 8 ibid, p 160 9 ibid, p 144 10 see dimensions: a casebook of alien contact (ballantine books, usa, 1988) 11 correspondence with the author 12 correspondence with the author 13 aleister crowley, magick theory and practice (dover, usa, 1929, pp 94 to 95 14 the return of the serpents of wisdom, p 251 15 news of the world, august 24th, 1997, pp 30 and 31 16 http//www.churchofsatan.com/ 17 http//www.xeper.org/ 18 correspondence with the author 19 alan bullock, hitler, a study in tyranny (pelican books, london, 1960) 20 herman rauschning, hitler speaks (london, 1939) 21 ibid 22 quoted

DAVID ICKE THE BIGGEST SECRET

hemodern version of the order of the rose-croix, the rosicrucians.20 most of the grandmasters of the priory of sion have rosicrucian connections. another of calves friendswas jules bois, a notorious satanist, and close associate of a fellow satanist,macgregor mathers.21 encouraged by bois, mathers established the british occultsociety, the order of the golden dawn, of which the satanist, aleister crowley, was amost prominent member. the order of the golden dawn and its offshoots andpersonnel, like crowley, were involved with both the nazis and the british satanist,druid, and wartime prime minister, sir winston churchill. the pointed-arm heilhitler salute was in fact a ritual sign of the order of the golden dawn. another famousmember of the golden dawn was the poet, w. b. yeats, a friend of

y of the book of enoch from163some source or other and he, and the psychic edward kelley, developed a writtenlanguage they called enochian script or cipher from communications with the angels -reptilians. dee signed his reports 007- the same, of course, as james bond, the storieswritten by a 20th century agent of this same british intelligence, ian fleming, a friendof the black magician, aleister crowley. dee travelled throughout europe manipulating,gathering information and oiling the networks. one of his haunts was bohemia and he wasclosely associated with emperor rudolf ii of the reptilian habsburg dynasty, anotheroccultist.12 dee was among the influential voices who were orchestrating a policy ofbritish expansionism which became the british empire. while in prague, dee gaveemperor rudo

e a massive influence on adolf hitler. in 1932, with hitler onthe verge of power, von liebenfels would write to a fellow believer:hitler is one of our pupils. you will one day experience that he, and through him we, willone day be victorious and develop a movement that will make the world tremble.1two others who would influence the thinking and beliefs of adolf hitler were theenglishmen, aleister crowley and houston stewart chamberlain. crowley was born inwarwickshire in 1875. he rebelled against a strict religious upbringing and was initiatedinto the order of the golden dawn in 1898 after leaving cambridge university. he left theorder after the row with its founders and travelled to mexico, india, and ceylon, where hewas introduced to yoga and buddhism. he also became a record-breaking mo

nst a strict religious upbringing and was initiatedinto the order of the golden dawn in 1898 after leaving cambridge university. he left theorder after the row with its founders and travelled to mexico, india, and ceylon, where hewas introduced to yoga and buddhism. he also became a record-breaking mountaineer.buddhism replaced his interest in the occult until an experience in cairo in april 1904.crowley was asked by his wife, rose, to perform an esoteric ritual to see what happened.during the ceremony she entered a trance-like state and began to channel the words of acommunicator. they are waiting for you she said to crowley. the they, she said, washorus, the god of war and the son of osiris, in ancient egyptian belief. crowley did notaccept any of this and asked his wife a series of deta

to crowley. the they, she said, washorus, the god of war and the son of osiris, in ancient egyptian belief. crowley did notaccept any of this and asked his wife a series of detailed questions in an effort to trick her.but rose, who apparently knew little of the esoteric, gave the correct answer every time,according to the official story. the reptilians were on the line again. the communicatortold crowley to be at a desk in his hotel room between noon and one oclock on threespecific days. he agreed and in these periods he wrote, via automatic writing, a documentcalled the book of the law. automatic writing is when your arm and hand are guided byanother force and often no-one is more surprised at what they are writing than the personinvolved. crowleys communication said that the old age of o

DEITUS

s subconscious. neither does the satanist require protective pentagrams and names of god to protect him, or call upon the lesser minions of hell for fear that the greater deities are too powerful to control. the satanist calls brazenly upon the very gods of hell and lords of the abyss, realizing that they can in no way harm him for he is the master of his conscious and subconscious mind. aleister crowley defined magick as the science and art of causing change to occur in conformity with will. anton lavey took this definition farther by defining magic as, the change in situations or events in accordance with one s will, which would, using normally accepted methods, be unchangeable. magic is the effect of the human mind to change events or situations in accordance with one s desire. the succ

eons. we may see the creation of a new aeon within the next decade but eventually the current of the cycle will be entirely one of expansion no longer affected by the past cycle of restriction. when this is the case, centuries will pass between new aeonic words. in another two-thousand year, the cycle of expansion will have ended and humanity will experience another cycle of restriction. aleister crowley made reference to the aeon of isis, a time when man lived in harmony with the natural world and the dominant religions involved the worship of nature. he was referring, of course, to the pre-christian pagan world. this was followed, he said, by the aeon of osirus, a time of restriction in which man rejected the natural world and in its place chose denial of the ego and mortification of the

bylon and rome. this was the time when men discovered astronomy, mathematics, and science. the aeon of isis was not a single aeon but a succession of aeons in a cycle of expansion. the religions which rose during this time involved the worship of fire or of planetary bodies: the sun, the moon, and the stars. 2100 years ago, the previous cycle of expansion ended and the cycle of restriction, which crowley calls the aeon of osirus, began. like the aeon of isis, the aeon of osirus was not a single aeon but a succession of aeons in a cycle of restriction. the fact that the aeon of osirus was not a single aeon with one law is evidenced by the fact that there were many religions established during the cycle and many sects within each religion. there were also many different concepts as to who go

mmed is his prophet. it may also be said that the law of the aeon of christ (or aeon of st. paul) was only through the son can you approach the father. the significance of this is that all aeons established within the cycle of restriction had a common theme: rejection of the natural world, denial of the ego, repression of human needs, mortification of the flesh, and obedience to church and state. crowley identified that a new cycle of expansion had begun and the cycle of restriction had ended. he refered to this cycle as the aeon of horus but the aeon of horus was only the first of many aeons within the cycle he had identified. the god osirus had passed through the land of the dead and was now reborn as horus. the bright and glorious child was reborn and now sat upon the throne of his fath

cycle of expansion had begun and the cycle of restriction had ended. he refered to this cycle as the aeon of horus but the aeon of horus was only the first of many aeons within the cycle he had identified. the god osirus had passed through the land of the dead and was now reborn as horus. the bright and glorious child was reborn and now sat upon the throne of his father. this fit beautifully into crowley s egyptian schema but the doctrine of thelema failed to transform the world as he believed it would. the religion of crowley-anity attracted few followers at the time but the child grew and was weaned. and in 1966 it went out to play with its friends. anton lavey referred to a cycle of expansion as an age of fire and to a cycle of restriction as an age of ice. the age of ice had ended, he

DEMONIC BIBLE

e sinister) occult lodges being established. one such group was the rosicrucians, the brethren of the rosy cross. among them was the magician francis barrett, author of the magus, a classic on the subject of ceremonial magic, and eliphas levi, author of numerous books on the cabala. this was followed a century later by another occult order, known as the golden dawn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism which identifies ten sephiroth, or emanations of god in graduated order from pure spirit to the course material world. even the shells or husks (evil spirits) are manifestations of

a striking similarity to invocations in the clavicula solomonis, another medieval grimoire, but dee& kelly claimed that the keys were revealed to them by the angels, the letters of the words shown to them in a crystal show stone. the enochian evocation of dr. john dee also gives the invocation for various spirits with which dee& kelly communicated. a beast of revelation on april 4, 1904, aleister crowley, declared the start of a new aeon the aeon of horus. in crowley s philosophy each aeon represents a stage in the non-natural evolution of man. the aeon of isis was a time when man lived in close harmony with the natural world and the dominant religions involved the worship of nature. this was characterized by the pre-christian pagan world. the aeon of osiris, which followed the aeon of isi

rmony with the natural world and the dominant religions involved the worship of nature. this was characterized by the pre-christian pagan world. the aeon of osiris, which followed the aeon of isis, was a time when man rejected the natural world, accepting self-denial and sacrifice of the flesh and body as the ideal. christianity rose as the dominant religion in the west during the aeon of osiris. crowley, who came to believe that he was the beast described in the book of the revelation of jesus to st. john the apostle, wrote the book of the law, which he claimed was revealed to him by the spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love is the law, love und

e spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto) and order of the silver star (aa) combined eastern mysticism and yoga with the western ceremonial magic of the golden dawn. in practice, however, crowley s magick largely involved sex and drug use. it was the sexual aspects of tantric yoga crowley adopted together with some of the more deviant practices of black magicians and sa

the aeon of set, a succession to the aeon of horus. the word of the aeon was xeper, an egyptian word which means to become or to come into being. the egyptian god xepera was associated with the scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the second beast from the book of the revelation of jesus to st. john the apostle and the spiritual son of aleister crowley described in the book of the law. in contrast to the church of satan s professed atheism, the temple of set embraced the literal existence of set, not as a christian devil, but as an ancient egyptian god associated with the night sky and with the expanding of consciousness. according to aquino, horus and set were the gods of ancient egypt prior to the syrian invasion. later, set was person

DIABOLUS

limited to encircling and crystallizing the finer points of the various forms of the adversary, i by no means have presented the entire spectrum of the opposer in praxis of the path. it is however, desired to offer a collective comment and study on the exhaustive sources of lucifer and lilith in their various forms throughout time, with inclusion to modern magicians such as charles pace, aleister crowley, nathaniel harris, anton szandor lavey, myself and others within the fire of the adversary. it must be understood that what is firstly considered the devil is only a cipher towards which lies within; that looks are deceiving and thus a test to the nature of both the opposer and the sorcerer within the context of relation. by passing through the darkness is a light revealed brighter than al

m and became part of his essence. sethan as he is often called is considered the most ancient yet distinctly clear form of the opposer and adversary. charles pace (born 1920 date of death currently unknown, the obscure luciferian called himself a satanist or a setanist, and was a priest of set and anubis in a well known witchcraft coven in london under gerald gardner, a former student of aleister crowley. charles pace was known as hamar at and was a mortician by trade. his primary expression was art in which he painted mostly egyptian styled images, as can been seen in the rare manuscript the book of tahuti 4, in which pace presents a powerful alternate study and design of the tarot. charles pace painted murals in boleskine house, crowley s former residence where the abramelin workings wer

ance with the lore, man consisted of a physical body, a double, a shadow, a soul, a heart etc. the khu itself was the spirit of the man but the ka was considered to be the spiritual body which took nourishment from the offerings at the funeral ceremonies. the dead and such were honored among the egyptians, who regularly brought food and drinks to appease the khu into staying in its tomb. aleister crowley took a strong step in his presentation and revival of magick concerning set. crowley wrote in the book of thoth that saturn is indeed set, the lord of the egyptian deserts, darkness and high places. crowley makes similar connections between shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in forme of one di

llect and individual will as opposed to servitude and conformity. aeshma is the original form of asmodeus, a daeva of ahriman. this demon is known as the one of the wounding spear and was a patron of war and strife. asmodeus along with savar, who is called the leader of devs, both are the controllers under ahriman of the dryvants, who are known as storm fiends. here 10 the book of thoth, aleister crowley 11 we once again find reference to the adversary through sorcerous will controlling storms and the more unfriendly aspects of nature. andar according to luciferian lore is a demon of the black flame, or isolate consciousness. zairich is a poisoning or testing demon, all of which are featured with invocations in the paitisha and yatuk dinoih. herein beyond the zoroastrian religion, acting o

the heart of the earth are known to me, and i cause one after another to inherit them. i make manifest my signs and wonders to such as will receive them and seek them from me in their due season. kitab el-jelwa here one may consider the point of guiding without scripture, that shaitan as the imagination and holy guardian angel or true will, brings knowledge without words but rather what aleister crowley called energized enthusiasm. the beasts of the field and the fish of the sea are all manifestations and connected with shaitan. this is the inner relation to shaitan as the black man of the sabbat, the very ritual of magick fire which either as the light of the luciferian conclave or holy rites of noon28 to announce self discovery and to seek transformation into a satan-like individual. it

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

and phillips' the llewellyn practical guide to the development of psychic powers; and the llewellyn practical guide to creative visualization. the other works of the aspirant bibliography were used to augment the material in these works. additionally, the writer consulted the webster's new world dictionary for determining the root etymology of some entries. why is this work so important? aleister crowley was said to have advised a student at one time "madame, define your terms" in the preface of aleister crowley's magick without tears, dr. israel regardie wrote "general semantics finds its most staunch supporter in the person and writing of aleister crowley. there is hardly a page in this book that does not insist that the inquirer clarify her referents. letter 28 is a splendid example of

ck without tears, dr. israel regardie wrote "general semantics finds its most staunch supporter in the person and writing of aleister crowley. there is hardly a page in this book that does not insist that the inquirer clarify her referents. letter 28 is a splendid example of this insistence. there are pitifully few occult writers that even know what general semantics is all about" in letter 28 of crowley's magick without tears, crowley himself writes..this has been put in a sort of text, because the first stumbling-block to study is that one never has any certainty as to what the author means, or thinks he means, or is trying to persuade one that he means" and then again "the fact is that very few of us know what words mean; fewer still take the trouble to inquire. we calmly, we carelessly

in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rubeae et aureae crucis [r.r. et a.c (q.v. aeon of horus: the age of oneness between human beings and god that follows after the aeon of osiris where human-god was a duality. according to aleister crowley (q.v, it begin in 1904 with the dictation of the book of the law and is coeval with the astrological age of aquarius. agla: a hebrew notarikon (q.v) for "ah-tah gee-boor lih-oh-lahm ah-doh-nye" which translates in english "thou art great forever, my lord" agripa, henry cornelius (of nettesheim: a german doctor of laws, and a doctor of letters, philosopher, and occultist who lived from 1486

of the ultimate, unknowable divinity. ain soph aur: hebrew for "limitless light" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. air: one of the five magickal elements. it has the qualities of being warm and moist. the element of the direction of the east. the primary color is yellow. aiwass (aiwaz: the name of aleister crowley's (q.v) holy guardian angel (q.v. crowley spent many years trying to determine if aiwass was merely his higher self or was, in fact, a non-physical being. akasha: see azoth. also, the records of all that has occurred, is occurring, and will occur in the universe. alchemy: the art of transforming by magick (q.v) and/or physical practices that which is base into that which is precious. such

mystical/magickal order/organization still in existence to this day, founded by paul foster case. paul foster case was a member of the hermetic order of the golden dawn [g.d (q.v. the b.o.t.a. was the first organization to present a deck of tarot (q.v) cards with the g.d. correspondences of hebrew letters to each major arcana (q.v) card. breaks: refers to interruptions in concentration. aleister crowley (q.v) gave techniques to develop concentration and overcome these breaks. many occultists feel that his techniques are too severe, and have modified them to modern usage, while retaining the same goals and results. b'riah: pronounced "b'ree-yah, it is the second of the four kabalistic worlds in descending order. it means world of creation. brujeria: although based on voodoo (q.v, brujeria

DION FORTUNE CEREMONIAL MAGIC UNVEILED

on the torah (q.v) first written down in the fourteenth (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has not been available for a wider audience since. it is of particular relevance in revealing d.f's considered opinion about the golden dawn as well as aleister crowley. if i read the signs of the times aright, the veil of the temple of the mysteries is being drawn back at the present moment. there are phases in the spiritual life of mankind just as there are weather cycles extending over periods of years, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are to be se

, decline to believe that they are either betrayed or profaned, but rather that the author is duly accredited to speak on behalf of those who can bind or loose, irrespective of tradition or, oaths of secrecy. it is a curious fact that this is the third book of its kind to become available at the present moment. i see from an article in the november number of this magazine that foyle's are issuing crowley's magick in a cheap edition, thus rendering it available for the general student, who has probably never heard of, or could not afford to purchase, the privately printed edition which appeared in paris a couple of years ago. the third person of this unholy trinity of revealers of the mysteries is my humble self, who has been doing much the same thing as mr. regardie in a series of articles

me, visit our earth. for any organisation to try and close the sluice gates against it by oaths of secrecy, is to keep back the atlantic with a broom. it is, therefore, important for those who have knowledge of the subject to recognise the change which has taken place in the occult field, lest that field be abandoned to the operations of quacks. now that so much has been said by both regardie and crowley, it is necessary to say a little more, and so elucidate the whole situation. it must be obvious to anyone who compares them that the garden of pomegranates and tree of life, by regardie; magick, by crowley; and the mystical qabalah, by myself, are all dealing with the same system, and the question naturally arises, who has cribbed from which? the answer to this is very simple; the system d

ng their contents. in these manuscripts mathers is supposed to have found the outline of the "golden dawn" rituals and the system of correspondences which is the key to its teaching, including the correct attribution of the tarot trumps on the tree of life, which enables them to be linked lip with the astrological signs, a secret that students have iong sought to discover. it is this system which crowley uses in his equinox, 777, book four, and his recently published magick; which regardie uses in both his books, and which i am using in my mystical qabalah, now appearing serially in my own magazine. we have none of us cribbed from each other, but have all drawn upon the mathers' manuscripts. i personally drew direct, because i possess these manuscripts; but i did not take the responsibilit

blished magick; which regardie uses in both his books, and which i am using in my mystical qabalah, now appearing serially in my own magazine. we have none of us cribbed from each other, but have all drawn upon the mathers' manuscripts. i personally drew direct, because i possess these manuscripts; but i did not take the responsibility of publishing them, or any of their contents, but worked from crowley's 777, as i acknowledged in my articles, using my knowledge of the mathers manuscript for counter checking purposes. i may say that i found crowley's books to be accurate. he himself does not acknowledge his sources in his recently published magick, but in his equinox, now out of print, he expressly declares that he is making public the "golden damn" system as commanded by the secret chief

DION FORTUNE MYSTICAL QABALA

students of the western esoteric tradition. in this system, common words, such as earth or path, are used in a technical sense to denote spiritual principles. when this is done, a capital is used to indicate the fact. when a capital is not used, it may be taken that the word is to be understood in its ordinary sense. as i have frequently referred to the authority of macgregor mathers and aleistet crowley in matters of qabalistic mysticticism, it may be as well to explain my position in relation to these two writers [page vi] i was at one time a member of the organisation founded by the former, but have never been associated with the latter. i have never known either of these gentlemen personally, macgregor mathers having died before i joined his organisation, and aleister crowley having th

tion of his book in the following plain-spoken words "simultaneously with the publication of the qabalah in 1887, he received instructions from his occult teachers to prepare what was eventually to become his esoteric school" it may be justifiable to say that if he did receive the unwritten qabalah, it has for some years ceased to be unwritten, for after a quarrel with macgregor mathers, aleister crowley, the well-known author and scholar, published the lot. his books are now rare and hard to come by, and being much valued by the more scholarly of esotericists, their price has gone up out of sight, and they seldom come into the second-hand book market. 10. the breaking of an initiation oath is a serious matter, and a thing that i, for my part, do not care to do; but i admit of no authority

seldom come into the second-hand book market. 10. the breaking of an initiation oath is a serious matter, and a thing that i, for my part, do not care to do; but i admit of no authority that debars me from collecting and collating all available material that has been published upon any subject, and interpreting it according to the best of my understanding. in these pages it is the system given by crowley of which i shall avail myself to supplement the points upon which macgregor mathers, wynn westcott, and a. e. waite, the principal modern authorities upon the qabalah, are silent. 11. as to whether i myself have received any knowledge of the unwritten qabalab, it would as ill beseem me as macgregor mathers to be explicit upon this point, and having followed his classic example of burying m

the twentytwo letters of the hebrew alphabet can be associated with the paths without discrepancy or overlapping. with them also are associated the twenty-two tarot trumps, the atus, or abodes of thoth. concerning the tarot cards there are three modern authorities of note: dr encausse, or "papus" the french writer; mr a. e. waite; and the mss. of macgregor mathers' order of the golden dawn, which crowley published upon his own authority. all three are different. concerning the system mr waite gives, he himself says "there is another method known to initiates" there is reason to suppose that this is the method used by mathers. papus disagrees with both these writers in his method, but as his system does violence to many of the correspondences when placed upon the tree, the final test of all

n authority. all three are different. concerning the system mr waite gives, he himself says "there is another method known to initiates" there is reason to suppose that this is the method used by mathers. papus disagrees with both these writers in his method, but as his system does violence to many of the correspondences when placed upon the tree, the final test of all systems, and as the mathers-crowley system fits admirably, i think we may justly conclude that the latter is the correct traditional order, and i propose to adhere to it in these pages. 13. the qabalists further placed upon the paths of the tree the signs of the zodiac, the planets, and the elements. now there are twelve signs, seven planets, and four elements, making twenty-three symbols in all. how are these to be fitted o

DION FORTUNE PSYCHIC SELF DEFENSE

me sort of research which necessitated the use of a laboratory into which no one was ever allowed to go, and in which he worked by night. it is interesting to note that neither the mental healer or myself ever visited the house or were within twenty miles of it; for it shows in what way these unseen forces can be manipulated from a distance. a final example, taken from the confessions of aleister crowley, will serve to show the nature of a haunting produced by ceremonial magic in which the forces invoked are not adequately dispersed "the demons connected with abramelin do not wait to be invoked, they come unsought. one night jones and i went 32 of 103 out to dinner. i noticed on leaving the white temple that the latch of its yale lock had not caught. accordingly i pulled the door to, and t

DONALDTYSON CORONZON

her than the ancient sages who wrote the tantric texts that i have studied. i should qualify this remark by saying that i have never had a living, corporeal teacher. i have been guided in my practices by spiritual intelligences. perhaps in this sense i have a guru, or gurus, but my teachers lack physical bodies. return hcahome resources demons bios fiction tyson the truth about coronzon (aleister crowley's drawing of coronzon at lunch) coronzon (more commonly, but perhaps less correctly, spelled choronzon) is an angelic being first named in the transcripts of the conversations that took place between the elizabethan mathematician and magician dr. john dee and the hierarchy of spiritual beings who identified themselves as the angels that had instructed the patriarch enoch in the holy magic

t of lightning from the heavens. in enochian it translates as abai-vovin. note the similarity between the endings of both titles. they are probably the same word- vovim or vovin is translated by laycock in his complete enochian dictionary as "dragon" the enochian word teloc means "death" therefore a more accurate meaning for teloc-vovim is the death dragon, or perhaps the slaying dragon. aleister crowley linked coronzon to the tenth aethyr of enochian magic. the aethyrs (or aethers or ethers or airs) are dimensions or worlds of spirit arranged in a series of concentric shells, like ukrainian nesting dolls. the outermost sphere is numbered 1, and the innermost that is next to the earthly sphere of the four elements is numbered 30. one call is used to invoke the spirits of all the aethyrs, b

pear within one of the four watchtowers on the quarters of the great table- the names linked with zax lie outside the watchtowers. they are lexarph, comanan and tabitom. it is interesting that this particular air rules over the nation of germany, in view of the attempt by the nazis to exterminate the jews during the second world war. in 1909, while on a walking tour of algeria in northern africa, crowley took up a project he had begun in 1900 in mexico- the invocation of the thirty enochian aethyrs. while in mexico he had procured through ritual means psychic visions of the last two aethyrs, numbers thirty and twenty-nine. now, nine years later, he took up where he had left off with an invocation to the twenty-eighth aethyr. israel regardie wrote concerning this inspiration of crowley's to

begin again this ambitious project "it is not at all clear how the idea came to him, but in 1909, during a walk through the desert with frater o. v (victor neuburg) a probationer of the a[rgenteum] a[strum, a hand suddenly smote its lightning into his heart at aumale, and he knew that now, that very day, he must take up "the vision and the voice" from the point where he had laid it down in 1900 (crowley, the vision and the voice, introduced and explained by israel regardie. dallas: sangreal foundation, 1972, page 5. this episode in crowley's life is described in many places, notably in chapter 66 of crowley's autobiography the confessions of aleister crowley (london: arkana, 1989, pages 611-24. aumale is a small town in algeria around 60 miles or so inland from algiers, in a mountainous d

lgeria around 60 miles or so inland from algiers, in a mountainous desert region- the elevation is between three thousand and six thousand feet above sea level in that part of the country. it must have been a physically demanding undertaking to go into the desert and invoke spirits, but the desert places of the world have always been the best places to communicate with spirits of dubious origins. crowley fancied himself a reincarnation of edward kelley, whom he idolized, insofar as crowley was capable of placing any historical figure on a pedestal. victor neuberg, a strange masochistic follower of crowley, was regarded by crowley as fulfilling the role of john dee, who wrote down the original enochian communications dictated by kelley. crowley never understood that the enochian communicati

DONALDTYSON NOMICON

aft's brief bogus history of the necronomicon. concerning the curious connnecting thread that links gnostic theology, the book of enoch, the new testament book of revelation, the elizabethan magician dr. john dee and his communications with the enochian angels, the victorian era secret society of practical magic known as the hermetic order of the golden dawn, the magician and great beast aleister crowley, the dreamer and writer h. p. lovecraft, and the writer and magician kenneth grant (and perhaps i should not exclude myself from this list) read the essay "dr. john dee, the necronomicon, and the cleansing of the world- a gnostic trail" by colin low, to be found at a miscellany of essays. return h ahome resources demons bios fiction tyson the truth about pentagrams (eliphas levi's interpre

DONALDTYSON SIGIL

, hanging it over rising incense smoke, binding it with cord, striking it with the flat of a sword blade, or subjecting it to the heat from open flame. often the mere threat to destroy the sigil caused the demon to comply. at the top of this page is the seal of the demon astaroth, as drawn by s. l. macgregor mathers for his manuscript copy of the goetia. mathers' manuscript was edited by aleister crowley, who made only minor changes, and published by crowley in 1903. the sigil of astaroth appears in the center of the seal. to evoke astaroth into the triangle, it is necessary to draw this seal on new paper or some other appropriate material at an astrologically auspicious time, and to ritually bind astaroth to the seal by means of his sigil, so that the seal becomes astaroth in a magic sens

EMPERORS NEW RELIGION CHURCH OF SATAN

of the church of satan is probably less than hinted by the organization itself and more than reported by its enemies (anti-cult fanatics excluded, the church of satan has established itself as the organization that is usually mentioned in books describing satanism regardless of opinion. anton lavey himself is usually mentioned in company with names such as eliphas l vi, abb boullard, and aleister crowley, all of whom are considered leading figures in so-called traditional (or religious, or mythical) and modern satanism. hagiographies such as the secret life of a satanist [3] and the church of satan [4, both by the church of satan s former high priestess and anton lavey s third wife, blanche barton (grand priestess of the temple, provide a col- 1966 coincided with year one declared in ira l

alize that the crowleyinspired parts were misdirection, while the redbeard and machiavelli musings were sincere or vice versa. each follower of the church of satan is left with the impression that he or she and a few others understand the true meaning of satanism, and everyone else does not. it is more plausible, however, that when anton lavey wrote the satanic bible, he decided to take a dash of crowley (whose interest in dee and kelley is well documented) from here, and a dash of machiavelli and nietzsche from there, and bake his satanic cake appealing to the widest audience possible. the church of satan states that the contradictions are only apparent: it is then up to the rank and file members, as well as anyone else who has an interest in this material, to analyze these ideas and synt

emon: christianity. if the church of satan does indeed unite its followers despite opposing interpretations, their unity is not about its ideology at all. 1.3 satanic rituals and magic the satanic bible formally defines magic as: the change in situations or events in accordance with one s will, which would, using normally accepted methods, be unchangeable [6, p. 110] the statement echoes aleister crowley s definition, and in admitting to a rather broad definition anton lavey refers to the equivalence between the perception of magic and science, possibly borrowing athur c. clarke s famous third law, which stipulates that [a]ny sufficiently advanced technology is indistinguishable from magic. most interpretations ranging from mysticism to die hard science are thereby covered. anton lavey ass

are their personal interests [26] neither specifically state how the alien elite is an elite, but only describes them as somehow in charge and in positions as independent de facto leaders. when the church of satan gives examples of members of the elite, recurring names include: sammy davis, jr, jayne mansfield, kenneth anger, marilyn manson, coop, timothy patrick butler, michael moynihan, vincent crowley, and boyd rice. occasionally the list is extended with a few other people. few people outside of the satanic scene know any but the first four people mentioned, and at least two of those four people received their membership in the church of satan only as honorary memberships. the remaining list of people have had moderate success in their specific fields, but would hardly qualify as an el

al or not, the selling of intangibles is also a classical example of fleecing people that will pay for a pat on their backs. it is not clear whether anyone has taken the offer, unless the title as grotto master qualifies (a grotto master is required to pay a yearly fee) 5. desire for a name patent the church of satan is the first organization in modern society to claim devotion to satan; aleister crowley s groups, its only arguable contesters to the title as satanic organizations, have been linked with occultism per se rather than satanism specifically, and the various religious satanists in the 1950es were clandestine and short-lived. the novelty granted the church of satan an implied patent on the name, and the church of satan has historically been rash to dismiss any group making claim

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

offer any additional information, corrections, or suggestions for new entries in future editions are encouraged to contact the editor. please address dr. melton either c/o gale group, 27500 drake rd, farmington hills, mi 48331-3535, or at his office: dr. j. gordon melton institute for the study of american religion box 90709 santa barbara, ca 93190.0709 a a a a secret society founded by aleister crowley (1875.1947) comprised of three orders: the silver star, the rosy cross, and the golden dawn. this society is also described as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic order of th

comprised of three orders: the silver star, the rosy cross, and the golden dawn. this society is also described as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver star and was thus a secret chief of the golden dawn. after 1906 crowley launched his own order of the silver star, or a a, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals of the outer order of the society in the

, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals of the outer order of the society in the second number. this alarmed members of the golden dawn, who wished their rituals to remain secret, and s. l. macgregor mathers, one of the golden dawn chiefs, took legal action to restrain crowley from continuing to publish the rituals. although a temporary injunction was granted, mathers did not have funds to contest an appeal setting this aside, and crowley continued to publish his own version of gd secret rituals. in addition to the publicity from this legal action, crowley also gained additional notice through public performance of the rites of eleusis at caxton hall, university

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

e, if bewildering to ordinary members of the public, who were charged a fee of five guineas a head. not surprisingly, in the prudish atmosphere of the time, there were sharp criticisms of such a daring presentation. a hostile review of the rites appeared in the journal the looking glass, mocking the lyrics as gibberish. in a further issue, the looking glass published sensational allegations about crowley and his associates allan bennett and george cecil jones. in response, jones sued the journal in 1911, and crowley obtained considerable publicity through the court hearing. although crowley must have reveled in such public attention, he lost several friends through it, in particular his disciple j. f. c. fuller, who had written the eulogy of crowley titled the star in the west (1907. meanw

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ble turning. symbolic of this magic revival was the founding of the famous hermetic order of the golden dawn, which numbered among its members such individuals as annie horniman (sponsor of the abbey theatre, dublin, florence farr (mistress of george bernard shaw, s. l. macgregor mathers, william butler yeats, arthur machen, and arthur edward waite. another famous member was the magician aleister crowley, who left the order to found his own organization, a a, and then become head of the german-based ordo templi orientis. crowley s more psychologically sophisticated presentation of magic came to dominate twentieth-century thought on magic, even among those who rejected various portions of it, such as its emphasis on sex, mind-altering drugs, and egocentricity. a more sinister aspect of magi

thought that flowed into and undergirded adolf hitler and nazism. during the 1930s there was an outbreak of public interest in the occult in britain and europe, and a number of significant books on magic were published. their influence was limited only by the relatively smaller influence of mass media at that time and by the conservatism of intellectual life. exceptional individuals like aleister crowley flourished in the 1920s and 1930s, but were deplored by polite society, which regarded such occultists as scandalous misfits. a second wave of popular occultism flared up in the 1950s in britain and north america, fueled largely by reprints of key books published during the 1930s. this modern interest in magic, however, had little in common with the outlook and ideals of medieval magicians

y the use of mindaltering drugs. during this modern period, one long-kept secret of occultism became generally discussed.that of the importance of sexual energy in dynamizing the processes of magic. although this factor was well known to some occultists in persia, china, and india, it was rediscovered in the early twentieth century and increasingly and openly discussed in the writings of aleister crowley and his disciples. throughout this century practitioners of magic have made some extraordinary claims about achieving desired ends. there are still two opinions among occultists as to how such feats are achieved. one is that desired effects in the physical world are produced through the operator s willpower, assisted by various ritual practices. the other opinion, still held by a minority

s done with meditation and concentration. in the left-hand path, the kundalini is awakened in part by sexual intercourse ending in coitus interruptus, with a cooperating female. there has also existed in the west since the late nineteenth century an occult system that includes sexual practices, its encyclopedia of occultism& parapsychology. 5th ed. maithuna 969 major exponent having been aleister crowley. this system is often seen as a derivative of tantra, but in fact has quite different origins. since the 1970s, western sex magick and tantra have been the subject of many books and articles, and sycretistic forms of sexually oriented practices have begun to emerge. maitland, edward (1824.1897) co-founder with anna bonus kingsford of esoteric christianity and the hermetic society. born oct

ns that plagued the order in the late 1890s, and was rewarded by losing some of her closest friends who broke with mathers. both were expelled from the hogd when the largely british membership rebelled in 1900. those members loyal to mathers reorganized. meanwhile in paris, the matherses formed the isis temple. at the time of revolt of the british members, mathers had selected a youthful aleister crowley as his agent. this alliance proved short-lived as crowley broke with the matherses in 1904. he would later publish hogd material in his magazine, equinox, leading mathers to sue him. following mathers death in 1918, moina moved back to london where she founded and led the alpha et omega lodge, though the days of its glory were already in the past. never possessing a large membership, the h

ESOTERISM AND THE LEFT HAND PATH

ain any influence were edward burnett taylor and james frazer. both writers viewed magic as a false and primitive science. frazer divided the so called sympathetic magic in two categories: the homeopathic which works through touch and the imitative which is based on the conception that like attracts like. in many magical environments aleister crowleys definition of magic is accepted. according to crowley: magic is the science and art of causing change to occur in accordance with will. this is a definition that is also used in dragon rouge. dragon rouge views magic as a practical philosophy of the will which enables the progression of the individual and a knowledge about the hidden. dragon rouge www.dragonrouge.ourosicrucian thoughts on the ever-burning lamps of the ancients. by w. wynn wes

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ttract followers today. the golden dawn was founded in the late nineteenth century in the heyday of the victorian period. the document reputed to be at the foundation of the golden dawn system was the cypher manuscript attributed to fraulein sprengel. the sacred magic of abramelin the mage was also an important document for the golden dawn and a significant influence on the controversial aleister crowley, who broke with the golden dawn and formed the order templis orientis. the o.t.o was founded primarily upon works of sexual mysteries and masonic charters, and incorporated the abramelin material at a later date. until very recently, almost all books in english on the subject of the qabalah, regardless of their title or professed subject, could be traced to members of these orders or to or

of sexual mysteries and masonic charters, and incorporated the abramelin material at a later date. until very recently, almost all books in english on the subject of the qabalah, regardless of their title or professed subject, could be traced to members of these orders or to orders that evolved from them. while these two orders (and their respective leading lights xmacgregor mathers and aleister crowley) gained the most notoriety and product packaging among recent practical qabalists, more powerful magical qabalists do exist, and have existed unknown to the world at large. 8- f e 0 '0* 3$ only a very small percentage of all jews study their own mystical tradition. the vast majority of people who do study the jewish kabbalah are mainstream orthodox and chasidic jews of european descent. it

i enoch was translated by r.h. charles in the late nineteenth century. in the qur an, metatron is referred to as al khidr. 13 s.l. macgregor mathers translated the sacred magic of abramelin the mage, the greater and lesser keys of solomon, and the grimoire of armadel. these books were drawn upon by both the golden dawn and ordo templis orientis for some of their rituals and experiments. aleister crowley incorporated material from them in his writings as well. mathers also brought attention to the sifra detzniyutha and the idra rabba with his english translation of knorr von rosenroth s latin translation of those texts. 14 rabbi israel ben eliezer is often referred to as the besht, which is an acronym formed from the first letter of each of the three words baal shem tov. he did not leave a

FRATER ELIJAH ANGELS OF CHAOS

36 (se278) teknoz- god of techno music, a gateway to babalon. the sigil of teknoz is the music of the same name, which can be triggered as a gateway. the number of teknoz is (156h (e87 (se91) tiyet- goddess of dreams and silence. the sigil of tiyet is in liber chrnzn (h28 (e111 (se62) there is something more viii bibliography bible- king james version. zondervan publishing house. book 4- aleister crowley. samuel weiser, inc. 1980. condensed chaos- phil hine. new falcon publications, inc. 1995. cults of shadows- kenneth grant. skoob publishing, 1975, 1994. demonology of elijah (aka the rite of suffering, 1999. echoes from the void- nevill drury. prism press, 1994. grendel- john gardner. vintage books, 1989. hecate s fountain- kenneth grant. skoob publishing, 1992. liber al vel legis (ccxx

densed chaos- phil hine. new falcon publications, inc. 1995. cults of shadows- kenneth grant. skoob publishing, 1975, 1994. demonology of elijah (aka the rite of suffering, 1999. echoes from the void- nevill drury. prism press, 1994. grendel- john gardner. vintage books, 1989. hecate s fountain- kenneth grant. skoob publishing, 1992. liber al vel legis (ccxx- the book of the law. aiwass/ aleister crowley. liber chaos- peter j. carroll. samuel weiser, inc. 1992. liber choronzon- frater elijah. self published, copyright pending 1999. liber nigris the story of frater nigris and i am i- frater nigris liber null& psychonaut- peter j. carroll. samuel weiser, inc. 1987. maat magick a guide to self initiation- nema. samuel weiser, 1995. magick without tears- aleister crowley. new falcon publicatio

oob publishing; 1977, 1994. outer gateways- kenneth grant. skoob publishing; 1994. prime chaos- phil hine. chaos international, new falcon publications, inc. 1993, 1999. prometheus rising- robert anton wilson. new falcon publications, 1983. rebels& devils the psychology of liberation- edited by christopher s. hyatt, ph.d. new falcon publications, 1996. revival of magick and other essays- aleister crowley. new falcon publications in association with oto, 1988. 777 and other qabalistic writings of aleister crowley. 1973 samuel weiser, inc. oto. the enochian world of aleister crowley. enochian sex magick- aleister crowley, lon milo duquette, christopher s. hyatt, ph.d. new falcon publications, 1991. the hermetic tradition symbols and teachings of the royal art- julius evola translated from it

enochian sex magick- aleister crowley, lon milo duquette, christopher s. hyatt, ph.d. new falcon publications, 1991. the hermetic tradition symbols and teachings of the royal art- julius evola translated from italian by e.e.rehmus. inner traditions international, 1971. the goetia the lesser key of solomon the king- translated by samuel l. macgregor mathers, edited with an introduction by aleister crowley. samuel weiser, inc. 1995. the holy books of thelema the equinox volume 3 number 9- aleister crowley. samuel weiser, inc. 1983. oto. the sacred magic of abramelin the mage- translated by s.l. macgregor mathers. dover publications, inc+ the magickal logs of frater elijah/ frater halucifuge i/ we stumbling into this blackest of all labyrinths. he entered by choice. we all do. t t whether we

FRATER TENEBROUS CULTS OF CTHULHU

them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom. 2 there is a marked similarity between this passage and the teachings of many actual secret societies of the past, including the assassins, the gnostics, and the templars, but in particular to the law of thelema, as expounded by lovecraft s contemporary, aleister crowley. the main distinction is one of moral interpretation whereas lovecraft regarded his ancient gods as essentially evil, crowley saw the return of such atavistic deities as being in full accord with the progression of the aeons. following the call of cthulhu, lovecraft produced a series of a dozen or more stories which contain the central core of the inter-related mythology which later became

kings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation of fire; magically, to active spirit, his cardinal station being the immediate south. reigning over the universe is azathoth, the blind idiot god. the lord of all things. encircled by his horde of mindless and

enteenth century tracts on witchcraft as a creature with ebony skin, the long black robe of a priest, and a conical hat a description substantiated by the testimonies of individuals in both europe and lovecraft s own new england. nyarlathotep s physical appearance also compares quite strikingly to that of the astral entity, aiwaz, who communicated the text known as the book of the law to aleister crowley in cairo, 1904, thus inaugurating the present aeon of horus. crowley describes aiwaz as, a tall dark man in his thirties, with the face of a savage king, and eyes veiled lest their gaze should destroy what they saw. according to grant, the cult of aiwaz can be traced to a period that inspired the age-long draconian tradition of egypt, which lingered on into the dark dynasties, the monument

eties of the ancient world, representing fertility and sexual energy. in greek mythology his archetype is pan, half-man and half-goat. as christianity began to replace paganism, the pan-image became the prototype for the christian devil, and was associated with the practise of satanism, though the worship of the horned god had pre-dated christianity by at least a thousand years. in 1919, aleister crowley published a poem entitled a hymn to pan, in which he evoked this current of sexual energy as it pertains to ceremonial magic, and which he often incorporated into his own magical workings. the exclamation, io pan, which concludes the poem, corresponds to the cry of ai! shub-niggurath, which occurs in several of lovecraft s stories in relation to the worship of the goat-god. this similarity

hich he evoked this current of sexual energy as it pertains to ceremonial magic, and which he often incorporated into his own magical workings. the exclamation, io pan, which concludes the poem, corresponds to the cry of ai! shub-niggurath, which occurs in several of lovecraft s stories in relation to the worship of the goat-god. this similarity raises the question of lovecraft s familiarity with crowley s work he could have seen a copy of the equinox, the volume of collected essays in which-the hymn to pan first appeared, in the widener library at harvard, which obtained a copy in december 1917. however, from passing references to crowley in one of lovecraft s letters, identifying him with a character in a story by h. r. wakefield6, it would appear unlikely that lovecraft knew much of the

FRATER U D PRACTICAL SIGIL MAGIC

rtists and the so-called gbohemians h became advocates of values critical of civilisation in general as can be seen in the literature of naturalism, in expressionist art and in the whole decadent movement, which was quite notorious at the time *reprint from unicorn, issue 1/82, pp. 34-38. 1 2/ practical sigil magic austin osman spare (1886-1956) was a typical child of this era and, after aleister crowley, he was definitely one of the most interesting occultists and practicing magicians of the english-speaking world. nowadays he is basically known only in this cultural context;1 internationally, he has received only some attention in literary circles at best.ironically, in a footnote! this footnote is found in mario praz's pioneering but, unfortunately, rather superficial work la carne, la

ays he is basically known only in this cultural context;1 internationally, he has received only some attention in literary circles at best.ironically, in a footnote! this footnote is found in mario praz's pioneering but, unfortunately, rather superficial work la carne, la morte e il diavolo della letteratura romantica (the romantic agony, florence, 1930) where he terms him, together with aleister crowley, a gsatanic occultist h2.and that is all. nevertheless, this important work has at least led many an occult researcher familiar with literature to spare. compared with aleister crowley's enigmatic and infamous life, austin osman spare's existence certainly seemed to befit only a footnote. despite his various publications after the turn of the century, he remained practically unnoticed unti

ns, and today one can acquire.at least in great britain.numerous, usually highly expensive reprints of his works. however, we are primarily interested in two volumes, namely his well-known book of pleasure (se1f-love: the psychology of ecstasy (london, 1913)3and kenneth grant's excellently researched book4 in which he, as leader of his own brand of o.t.o (ordo templi orientis) and as an expert on crowley, deals with the practical aspects of spare's system as well, spare's actual philosophy will not be analyzed in depth here because this is not really necessary for the practice of sigil theory and it would lead away from the subject of this study. before we begin with spare's theory of sigils, it is perhaps useful to write a few words about the part sigils play in a magical working. occiden

cted, nor were they received by grevelation, h but rather they are based on cabbalistic considerations.5 4/ practical sigil magic the hermetic order of the golden dawn also employed sigils as gimages of the souls' of magical entities, which enabled the magician to establish contact with them; nonetheless, the technique of their construction was not explained. the same may be said for o.t.o. under crowley's leadership and for the fraternitas saturni under gregorius. the name agrippa already hints at the fact that magical sigils have a long historical tradition, which we will not discuss here because then we would have to cover the whole complex of occult iconology as well. in general, people think of''correct' and gincorrect h sigils. the grimoires of the late middle ages were often little

cipe books (the frequently criticized sixth and seventh books of moses basically applies the same procedure of''select ingredients, pour in and stir h, and these practitioners believed in the following principle: to know the gtrue' name and the''true' sigil of a demon means to have power over it. pragmatic magic, which developed in the anglo-saxon realms, completely tidied up this concept.6 often crowley's revolt in the golden dawn.at first in favor of but soon against mathers.is seen as the actual beginning of modern magic. it would certainly not be wrong to say that crowley himself was an important supporter of pragmatic thought in modern magic. but in the end, the master therion preferred to remain within the hierarchical dogmatic system due to his aiwass-revelation in liber al vel legi

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

waite'stwomarriages and on his later life. for the story of waite's involvementwiththe goldendawnandwiththe fellowship of the rosy cross i am greatly indebtedtomrwarwick gould, the revddrroma king, mr.keithjackson.mr roger parisious, mrs francine prince,mrjohnsemken, mr andrew stephenson, and those anonymous survivors of the fellowship of the rosy crosswhowish forever to remain unknown. aleister crowley's referencesto waite were found for mebymrclive harper and mr martin starr,while i could not havecharted waite's masonic career without the constant help and encouragement of mrjohnhamill, the librarian of the united grand lodge of england.ihave been similarly helped by the staff of the british library (referencedivision) and of the library of the warburg institute. i must also thanktheman

speaking,ishould ever havegotin touchwiththe great order' inevitably he prefixed this praisewithabuse 'waite certainly did start a revival of interest in alchemy, magic, mysticism, and all the rest.thathis scholarship was so contemptible, his style so over-loaded, and his egomania so outrageous does not kill to the point of extinction, theworthof his contribution' even this is muted criticism for crowley; more often he heaped abuse on waitewithgusto, tingeing itwithvenomous personal attacks that were as unjustified as were his assaults on waite's writing. his characterization of waite (in his novelmoonchild)as 'edwin arthwait 'a dull and inaccurate pedant without imagination or real magical perception, is more a reflectionofhis self-perception. butwhyshould crowley, flamboyant, indifferent

s, be so exercisedwiththe need to condemn a man he perceived as a fellow occultist?throughoutthe ten issues of his periodicaltheequinoxcrowley maintained a stream of invective and abuse against a. e. waite, condemning the man, his works, his friends and all that he stood for. as there was virtually no public circulation oftheequinoxthese attacks seem futile, and can only be explained by a wish on crowley's part tojustify hisownactions.hehadwrittento waite in1898,after readingthebookofblackmagic,and received in reply the advice to go away and read eckartshausen'stheclouduponthesanctuary.having read thebookcrowley realized that there is a hidden, interior church behind the outer institutions;butwhenhe subsequently joined the hermeticorderof the goldendawnhe failed to find the interiorchurch

ed to find the interiorchurch-forthe simple reason that it was never there. such achurch-theholyassembly-would,inevitably, have required from crowleywhathe didnotwish to give: the renunciation of his self-centred nature. this he could only preserve by the practiceofmagic anditwas waite's measured analysisofthe futility and wickedness of magic that so enraged him in later years.13__introduction_ 12crowley's hostility centred on his awareness that waite had perceived the true nature of magic and pointed to anotherway-thatofthe mystic. unwilling to acceptwhathe knewinwardly to be true; crowley turned to verbiage and venom, at the same time belittling himself and ensuring that future generationsofoccultists should knowofwaite and be curious.andwhowaswaite?arthuredward waite, the child of anglo

waite recognized the spirituality of certainofthe alchemists. waite himself looked upon his studiesof the occult (or of'thesecret tradition, as he preferred to call it) as of subsidiaryimportance-froma literary pointofview-tohis poetry. he was, after all,'theexponent in poetical and prose writings of sacramental religion and the higher mysticism (his depiction of himself inwho'swho).even aleister crowley admired waite's poetry 'as a poet, crowley reluctantly admitted 'his genius was undeniable (incampaignagainst uizite, an unpublished part of theconfessions).others, more favourably disposed to waite,mighthesitate to endorse that judgement,butthey admired his verse for its own sake 'poetry of great beauty, katherine tynan called it; while algernon blackwood saw waite's flaming language of g

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ed by the headofthe lower triadofdemonsin the drawing was altered completely in the pencil sketches, and that by no mortal hand.>11noabra-melin demons came to bother the order,butoneoftheir disciples did.on18 november 1898 a neophyte was initiated into theouterorderatmarkmasons' hall, where the meetings were regularly held, who took the nameoffrater perdurabo. in the outside world he was aleister crowley and was soon to be athornin the fleshofmathers, whom he was to rival, and eventually to surpass, in magical prowess. by 1900, as theirchiefsautocratic behaviour steadily grew more intolerable, the members inlondondecided that closing down isis-urania was the only course to follow. mathers was furiousandrefused to consider closure, suggesting in a letter toaaion4.iflorence f arr that the ex

e with a series of singularly uninspiring illustrations for his journaltheunknownworld,compensating for them by her translation of eckart255 shausen'sclouduponthesanauary,which was published in1896with a preface by j. w. brodie-innes. unknown to herself, translating eckartshausen was the single most significant act of her occult life, for this was the book used by a. e. waite to persuade aleister crowley to take the path that led to the golden dawn. in due course mme. de steigerjoinedthe rebellion against mathers, and thus against crowley, and in1903sided with waite's mystical party. she did not, however, pass on into the fellowship of the rosy cross, for she was lured away by the glamour of rudolfsteiner-afate to be suffered in time by other and more important members.thepresident of the

tainlynonewho entered the second order, werenotfully convinced that what they learned there concerned a reality: beyond nature,buta reality nonetheless.theirprogress in occultism and magic depended on such a belief. in the firstorderthat progress was by meansofexaminations into the student's divinatory ability and knowledgeofthe kabba255 lah,butthey didnotrequire much intellectual power. aleister crowley was disappointed when he received his first knowledge lecture:'andnow i was entrusted with someofthese devastating though priceless secrets.theyconsisted of thehebrewalphabet, the names of the planets with their attribution to the daysofthe week, and the ten sephirothofthe cabbala. i had known it all for months; and, obviously, any schoolboy in the lower fourth could memorize the whole lec

arot divination, and was required to construct the badge of admission-heavy with sym255bolism-foreach grade as he entered it. on a more practical level the student learned the pentagram ritual. this was used both for invokingelemental spirits and for banishing them; it was also the nearest thing to a purely magical ritual found within the first order curriculum. published ritualsofthe order, both crowley's and regardie's, give technically accurate versions of the ritual, but a more general description ofit was made public (without acknowledging its source)bydion fortune:in dealing with elementals or non-human entities the pentagram, or pentalpha, is the best weapon.thisis a five-pointed star drawn in a particular way. pointing the first and second fingers of the right hand, and folding the

m was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'itis to be made by himself unassisted, and to be consecrated by himself alone.itis to be untouched by any other person, and kept wrapped in white silk or linen, free from external influences other than his own on the human plane' touching a magical wand could be perilous. crowley refers in hisconfessionsto an incident involving allan bennett; the wand concerned was unusual but the principle was the same:'heused to carry a"lustre"-along glass prism with a neck and pointed knob such as adorned old-fashioned chandeliers. he used this as a wand. one day, a party of theosophists were chatting sceptically about the power of the "blastingrod..allan promptly produced his a

GILBERT THE SORCERER AND HIS APPRENTICE

ieved at mathers' death, five years before his own in 1923. unsure of his own occult connections, he wasyetunwavering in his belief inthereality of an occult world and was an enthusiastic proselytizer; issuing fictional and factualaccounts.of scottish witchcraft, justifications for the magical aims of the golden dawn, and the introduction to eckartshausen'scloud upon the sanctuarythatset aleister crowley upon his magical career. but, as with mathers, his contributions to the occult journals of his day remain virtually unknown. it is both their fugitive nature and their inherent fascination that justifies this anthology of those writings. mathers published comparatively little, apart from his books, and muchintroduction11of what did appear. was ephemeraloccasional letters and brief pieces i

GNOSTIC HANDBOOK

e that pisces, which is assigned the egyptian god horus, has taken in this last age. while pisces is water, aries is fire and hence we have the interaction of will and emotion, while pisces distributes power, aries generates it and hence the combination of these powers brings great changes. the attribution of horus to pisces is controversial and will raise the hackles of the disciples of aliester crowley who believe the aeon of horus began with his revelation in 1904.i do not aim to debate the gnostic versus thelemite position here, the linked document will cover that in some detail if you want further information. the classic gnostic position is to align isis with taurus, taurus being the earth goddess, osiris is assigned to aries and it the imagery of the sacrifice of rams to the father

the second coming of jesus. this theology while in a language different from the egyptian heraldic cycle is basically identical. the energy of christ can be related to the solar force which meditates the astrological cycles and hence we can easily relate the quasi- christian imagery to the esoteric tradition. 1904 as the transmission period of the heraldic cycle certainly is expressive. aliester crowley declared that in 1904 aiwass, a being he claimed was a secret chief or master, revealed that a new age was dawning. the matter is made more complex as crowley interpreted this to mean that the aeon of horus had began in 1904. however, from a gnostic perspective this is unlikely. the aeon of horus was the age of pisces and crowley had experienced a further transmission of the energy which w

eon of horus had began in 1904. however, from a gnostic perspective this is unlikely. the aeon of horus was the age of pisces and crowley had experienced a further transmission of the energy which was becoming aquarius. at the same time this energy restated much of the teachings of the solar tradition since it had become garbled through the ages. however, since this knowledge was filtered through crowley s unconscious, difficulties arise. the current of 93 he outlined is the piscean current, agape (love, thelema (will) and logos (word) all are aspects of it and 93 reduces to 12- the zodiac and of course the twelve disciples, twelve being the sacred number of completion within biblical numerology. there are many difficulties as crowley disciples transformed his gnostic vision into a counter

arise. the current of 93 he outlined is the piscean current, agape (love, thelema (will) and logos (word) all are aspects of it and 93 reduces to 12- the zodiac and of course the twelve disciples, twelve being the sacred number of completion within biblical numerology. there are many difficulties as crowley disciples transformed his gnostic vision into a counter culture cult. the relevance is in crowley declaration of the revelation. further activity of this period include jehovah s witnesses who still believe jesus returned (in spirit) during this period (1914 in some groups but the dates vary. many other denominations also follow this revelation, so the acceleration of the current certainly has resonance among many traditions. the world wars that occurred during this period could also b

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rath. yesod. moon (levanah. gabriel. malkah be schad barschemoth ha-shartathan tarshisim ve-ad ruachoth schechalim. malkuth. earth. fig 25 gnostic theurgy page 99 to conclude to conclude this introduction to kabbalah, i wish to share with you a more poetic outline of the tree of life. this was originally published in the book of lies, a paradoxical outline of mystical doctrine written by aleister crowley in 1913. it offers a contemplative guide to the cosmic tree. 0 the ante-primal triad which is not god nothing is nothing becomes nothing is not the first triad which is god i am i utter the word i hear the word the abyss the word is broken up there is knowledge knowledge is relation. these fragments are creation. the broken manifest's light. the second triad which is god. god the father an

nt a swift and violent creative energy, following this will be a calmer and more reflective but even more powerful flow of will, the irresistible force of a mighty river (he. this will be followed by an expansion of the consciousness, it will penetrate all space (vau) and this will finally undergo a crystallisation resplendent with interior light (he final. magick in theory and practise, aleister crowley. this formula can literally be applied to any esoteric activity from magical evocation to meditation and liturgy. in ritual activity, for example, we may create the associations as seen in fig 31. from this admittedly brief examination of the kabbalah of number you should have some idea of its practical use. however, it is important not to think that these number systems are isolated to he

system of elemental squares, calls and aires associated with terrifying visions and prophecies. these were refined and adapted by such later esoteric orders as the hermetic order of the golden dawn and the aurum solis (order of the sacred word. probably one of the most vivid accounts of the visions and experiences that can be triggered by its use are found in the vision and the voice by aleister crowley. he will see the beautiful colours within these enochian names, feel the forces that emanates from them and be transported to a strange world long since passed from this earth. he will walk the great plains and mountains of a strange, ancient kingdom across which pass red-eyed horses bearing strange gods in glowing robes of pure colour. he will see the sun rise from dark mountains into a s

e direction, he decides therefore to perform a ritual focused on geburah in yetzirah. he has chosen geburah as it represents mars- the force of action and has chosen yetzirah as it represents the world of the unconscious. he starts to collect background information on mars. he started by examining basic books of kabbalistic lore. some of these include 777 and other qabalistic writings of aleister crowley (samuel weiser, various editions, sepher sephiroth, godwin s cabalistic encyclopaedia (llewellyn) and the magicians companion, bill whitcomb (llewellyn 1993. he finds the following correspondences of interest. geburah is attributed to mars. it is related to the four fives in the tarot- wands, cups, swords and discs. the yetzirah card is five of swords. it is connected to four other centres

e situation where an observer of a historical and spiritual event is transformed into the prophet or herald of a religious movement. for the gnostic, while each of these observers are of value and have important things to say, we do not assign religious significance to them individually. some are certainly more admirable than others, a number are very difficult to take and in the case of aleister crowley, many would seem him as a malefic rather than inspirational figure. the fact however is that morality is somewhat irrelevant, what we want are perceptions and records of the transition that occurred at the equinox of the gods. while psychological makeup certainly needs to be considered in evaluating the information we receive, it is the information that is important, not the behavior and p

GOETIA LUCIFERIAN

u l a s a l o m o n i s r e g i s reworked, written and inspired from the original manuscript by michael w. ford illustrated by elda isela ford the luciferian edition, houston, tx 2003 2 t h e g o e t i a written and presented anew by michael w. ford akhtya seker arimanius to restore the sorcerous path and the art of luciferian ascension illustrations also by original manuscript sigils, aleister crowley reworked sigils from the 1904-1976 equinox edition with new drawings. inspired from the original manuscript edition, also the irreplaceable goetia translated by samuel liddell macgragor mathers edited, annotated and introduced by aleister crowley re-print issued by equinox publishing, london, 1976. illustration listing at end of book. also inspired by the meticulous and scholarly illustrat

nox edition with new drawings. inspired from the original manuscript edition, also the irreplaceable goetia translated by samuel liddell macgragor mathers edited, annotated and introduced by aleister crowley re-print issued by equinox publishing, london, 1976. illustration listing at end of book. also inspired by the meticulous and scholarly illustrated second edition with annotations by aleister crowley and edited by hymenaeus beta (weiser 1995) the edition is intended as a personal grimoire working. my original focus was to rework the goetia in a modern luciferian form, which focused on the development of the will and the self through antinomian left hand path techniques. the author and publisher accept no responsibility for the misuse of this edition. the author wishes to thank- jack eh

tegrate and cause numerous problems. stay focused and resilient to the purpose of the work yet do not allow spirits to control or alter your thoughts. the challenge is great, few will be able to pass beyond the testing grounds of this grimoire, nor understand the translation therein. please understand that this grimoire was not created because i felt i could produce something better than aleister crowley, nor a sign of disrespect for the original work. on the contrary, it is a love of the original that this edition was created. it is a partial map and record of my personal work as one of the luciferian path, and something which i felt should have a new approach presented. the new presentation of this work will no doubt open some gates which should not have been opened, or rather needed to

high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the emerald crowned initiator of magick. theurgy would be the path of invoking the genius or guardian angel of the self. this operation has been dealt with in length in the works of abramelin, aleister crowley s liber samekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin and published in 1852. it was indeed aleister crowley who asserted correctly so that the supreme ritual was t

ess light from which azazel lucifer sought to be independent from. the goetia is indeed a tough, powerful and to some a dreadful real grimoire. those who have hissed and vibrated the sacred names and candle lit summons of the demons of this book have empowered it to heights which revival the legends of faust and even horror fiction author h.p. lovecraft and his tales of the macabre. with aleister crowley, whom, in his youth brought forth the shades of the goetia into boleskine and other homes, he did so in an experiment of will. while on the surface, he had appeared to consciously evoke the goetic spirits to appease his carnal desires, and other material quests; subconsciously he was breaking ground for the development of the will. the lemegethon or goetia as it is called is indeed a forbi

GOLDEN DAWN RITUALS ZAM8

r of the macrocosm. it is the sign of the macrocosm, the greater or outer world. the six angles easily represent the six-day period of creation as depicted in genesis, while its synthesis can be akin to the seventh day, a period of rest. this is summed up by its hexagonal center. 10 let us divert a moment to the subject of the unicursal hexagram. for years, it was thought by followers of aleister crowley that he had invented this particular hexagram. after studies of early order documents, it was determined that the unicursal hexagram was used by early member of our order of the r.r. et a.c. it is believed that the mathematician, pascal, invented the unicursal hexagram. he lived about the time of john dee. there are some specific workings where john dee and kelly were commanded by angelic

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ngdom, thames& hudson, london, 1988. ancient america, time-life international, 1970. ancient egyptian book of the dead (trans. r. o. faulkner, british museum publications, 1989. ancient egyptian pyramid texts (trans. r. o. faulkner wrevised edition secret cipher of the ufonauts allen h. greenfield purveyors of the authentic tradition [seated, from left to right: meade layne, jacob frank, aleister crowley, mark probert, max theon [allen greenfield, standing] detail from an art piece by jonathan sellers. secret cipher of the ufonauts allen h. greenfield 2005 first digital edition copyright 1994, 2005 by allen h. greenfield all rights reserved. no part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or

working with the secret cipher 80 bibliography 83 about the cover painting 85 afterword cipher as art: art as code language 86 about the author 93 xiii introductory remarks by jonathan sellers an unusual book on the early occult origins of ufos and a secret cipher-code used by occultists. veteran ufologist greenfield takes his study down an interesting turn by looking into the ciphers of aleister crowley and other early occultists such as meade layne who founded borderland sciences. an interesting study of numerology, ufo contact, men in black, the golden dawn, the shaver mystery, l. ron hubbard, jpl founder jack parsons, and other material. greenfield delves deep into his thesis that certain aspects of the ufo enigma are connected to a cosmic battle between ancient black and white brother

rather interesting junk. i only wish i still had access to that old catalog, for i would have quoted the blurb written in it. that entire catalog was really written after the style of the famous incunabula catalog, which first circulated in the early 1990s. i had come to some conclusions of my own, as a result of study and practice of the body of works that have been written by and about aleister crowley, the book of the law, thelema, and other related paradigms. these conclusions had a lot to do with the idea of contact or rather communication: not only with the very same types of entities encountered by crowley and others, but contact with what i came to regard as the authentic tradition. when i first started writing the material that became known as the brethren of the gift, from 1996 t

iginal hand-written manuscript form, i had no access to a computer, or the internet. in fact, i had no access to the majority of my library. much later, i gained access to the internet. i started publishing antiquities of the illuminati, and, one day, found allen greenfield s website. from the first, i felt an affinity with allen and with his words, which went beyond the standard familiarity with crowley, gnosticism, the authentic tradition. an examination of chapter 2, a most unusual cast of characters, will bring together many different strands of the authentic tradition, thus tying up some loose ends. in fact, allen and i share a lot of interests. i first became aware of the new aeon english qabalah, by way of my involvement with t. o. p. y.1, in the late 1980s, when the equinox, volume

in the world of the profanes is not an idea that is new or shocking, certainly, to those of us who have experienced such contacts and/or researched and studied the histories of those who have. yet, there are those who find this sort of material to be disturbing to them. they find that even though they might fancy themselves to be followers of the law of thelema, proclaimed by its prophet aleister crowley, who contacted pr terhuman intelligences such as lam, or aiwass- an early prototype of the now familiar grey alien or e. t. anybody who holds to the very well-founded idea that contact is a key ingredient in the recipe is regarded as some sort of mountebank or charlatan. people like that write about little green men (why not little green women too) and are crazy. really? then is it better

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

vidual but evolved gradually over time which is now lost in history. the enochian alphabet and language may in fact be nearly as old as man, at least in this hemisphere. certainly they bear striking similarities with the necronomicon and with names used by lovecraft and others, whose origins are now lost in our early history. at the turn of this century, one of the golden dawn's members, aleister crowley, published some of the order's magical papers dealing with enochian magick as well as some original work. crowley acting as kelly (a skryer, together with his associate, victor neuburg, who acted as dee (a scribe, traveled through the sahara desert visiting one aethyr each day (except the first two which crowley had visited earlier when in mexico. crowley wrote of 3 these visions in the vi

burg, who acted as dee (a scribe, traveled through the sahara desert visiting one aethyr each day (except the first two which crowley had visited earlier when in mexico. crowley wrote of 3 these visions in the vision and the voice, a remarkable work, although somewhat obscure and difficult to read, owing to the poetic and highly symbolic language used. using the works of dee, the golden dawn, and crowley, i attempted to gather together the quintessence of this magick. i presented the basics of it in the book, enochian magic: a practical manual. this new manual is intended as a companion to that first book (hereafter referred to as enochian magic) by llewel lyn publ ications. i have assumed that the reader has studied enochian magic or at least is familiar with the basic concepts of enochia

ed enochian magic or at least is familiar with the basic concepts of enochian magick. enochian magic contains the theory of how and why the magick works. this manual, an advanced guide to enochian magick (wi th a final k, explores the many uses and applications of those basic principies. the magical system described here and in enochian magic borrows heavily from both the golden dawn and aleister crowley. students of this magical system are referred to the golden dawn by israel regardie and crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewellyn publications. in my opinion, enochian magick ranks as one of the most powerful branches of western magick

tem of enochian magick for those who wish to practice it if enochian magick becomes better understood and more safely practiced as a result of this book, then its purpose will have been achieved. 5 magic vs magick "the whole question has been threshed out and organized by wise men of old; they have made a sci nce of life complete and perfect; and they have given to it the name of magick" aleister crowley, book 4 enochian magic uses the more general and familiar term magic you should note that this magican's manual uses the spelling of magick with a final' k' this is in keeping with crowley's use of a final''k' for reasons of gematria as well as to distinguish his more specific system from magic in general. crowley defined magick as "the science and art of causing change to occur in conform

manual. magic is both a science and an art. like music, only so much can be communicated in words. its study demands practice. you will not become a magician simply by reading this or any other book you must put what you read hito practical application. enochian magick is a very special category of magick. after learning of the watchtowers and aethyrs, for example, you must then experience them. crowley's magick is also associated in various degrees with a sexual element, which fact alone usually distinguishes it from most other magical systems. this sexual element is not considered in enochian magic. however, certain forces and atmospheres encountered in the enochian system are decidedly sexual in nature. these forces constitute an essential difference between the more general enochian m

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

es of its guilt-instilled and greedy practitioners.6 1 herewith is revealed a profound magical secret, although "neither torches nor glasses shall aid those without eyes to see" 2 clavicula solomonis, the key of solomon the king [1456, trans. and ed. s.l. macgregor mathers, 1st paper ed (york beach: weiser, 1989. 3 goetia, the lesser key of solomon, trans. s. l. macgregor mathers and ed. aleister crowley (chicago: the occult publishing house, 1903. 4 the grimoire of armadel [17th century, trans. s.l. macgregor mathers, new ed (york beach: weiser, 1995. 5 the book of the sacred magic of abra melin the mage [1458, trans. and intro. s.l. macgregor mathers (chicago: de laurence, 1932. 6 norman cohn, europe's inner demons, the demonization of christians in medieval christendom (pimlico: london

HANDBOOK OF EGYPTIAN MYTHOLOGY

which were forerunners of the modern horror genre. most major egyptian religious and literary texts were translated into western languages during the second half of the nineteenth century ce. some of these sources, particularly e. a. wallis budge s translation of the book of the dead, were drawn on by occult writers such as the theosophist madam blavatsky and the self-styled great beast, aleister crowley. sigmund freud, the founder of psychoanalysis, was attracted by the symbolic qualities of ancient egyptian art, and his colleague carl jung was fascinated by egyptian solar mythology.112 sir james frazer, the father of anthropology, devoted several chapters of his influential book the golden bough to the myths of osiris and isis, which he interpreted as primarily relating to the annual gro

well over a thousand years, but he was still treated as a historical figure in literature. this suggests that the egyptians were not prone to confuse historical and mythical characters. 105. for a summary of this important text, see r. jasnow and k. t. zauzich, a book of thoth? in eyre, proceedings of the seventh international congress of egyptologists, 607 618. it has no connection with aleister crowley s the book of thoth, which is about tarot cards. introduction 55 106. such magical initiation rites are described in how to become a magician: the rites of initiation, in f. graf, magic in the ancient world (cambridge, ma, and london, 1997, 89 117. for translations of the setna stories, see setna cycle in appendix: primary sources. 107. one of the four papyri also contains the most complet

HINE PHIL ASPECTS OF EVOCATION

ches, for the reasons given below, i preferred to develop a purely personal approach. i give this account not to foist this particular approach onto others, but in the hope that it will assist those who are experimenting with different techniques. nor do i wish to invalidate the traditional systems of goetic magic, merely to say that while some may be satisfied to follow the maps of abra-melin or crowley, this is not the case for me. this work began fairly innocuously, with the compilation of a .black book- a dissection of self, in terms of habits, shortcomings, faults, hopes, ideals, all that i was, that i wished to be, or rejected. likes, dislikes, attractions and revulsions. then on to self-portraits; written in the third person- positive, negative, neutral portrayals, a curriculum vita

a factor, in terms of both the psycho-physical effects upon the participants, and the effect upon external energy sources. as to the entity yog-sothoth, who.s appearance in the mythos triggered this lengthy chain of synthesis; some modern magicians, notably those drawing heavily upon the ideas of kenneth grant, have drawn a parallel between yog-sothoth and the demon choronzon, evoked by aleister crowley and victor neuburg in the gobi desert. again, the dunwich horror provides us with a key passage: 39 .the old ones were, the old ones are, and the old ones shall be, not in the spaces we know, but between them. they walk serene and primal, undimensioned, and to us unseen. yog sothoth knows the gate. yog-sothoth is the gate. yog-sothoth is the key and guardian of the gate. past, present, fut

HINE P OVEN READY CHAOS

so be useful. to do this, take a book which expounds an idea that you find totally crap (every magician has their favourite crap author) and try to see the writers message without your inner voice hurling abuse at the page. one of the most difficult suspensions for fledgling magicians is overcoming the nagging doubt that all this stuff doesn t work. despite hours of talk and reading vast tomes by crowley and his cohorts, that nagging disbelief can still be heard, and can only be really dispelled by experience- one act that shows you that magick works is worth a thousand arguments. so my conclusion is that intensity of belief is the key which allows magical systems to work, whether they be related to historical traditions (which are, let s face it, very often rewritten anyway, esoteric trad

tend to say that they are mad compared to the rest of them (likewise, most people will affirm that they are stupid. few will admit to being crap at sex though- why. chaos magick allows you to send your mad thoughts out for a night out occasionally. contrary to what comes over in books, magick is a street-level activity (gutter-level, even. look at the zig-zag path of the trickster as expressed by crowley, cagliostro, simon magus, and the rest. learn to juggle, mime, pull rabbits out of hats. pass the top hat and get a laugh or two. in space, no one can 43 oven-ready chaos hear you giggle, but chaos is nothing less than laughing matter. if you want to see true magick in action, watch a marx brothers movie. harpo could blow up a glove and milk it. how the hell could he do that? 8. chaotic at

ed. thus, despite the glamour, chaos magicians are rarely completely amoral. one of the basic axioms of magical philosophy is that morality grows from within, once you have begun to know the difference between what you have learned to believe, and what you will to believe. some excellent pointers towards the process of deconditioning can be found in: liber null by pete carroll, magick by aleister crowley, and tantra magick, the collected grade papers of the east-west tantrik order, amookos. 10. keeping a diary despite the glamour of chaos magic as being spontaenous, do-what-you-like, smash-the-sephiroth and loose your demons git ard magic, it s generally considered that keeping a diary of experiences& magical experiments is essential. a magical record charters your progress, failures, expe

s, for example, the number of acid casualties who end up as born-again christians. lsd was, after all, investigated by the cia in the 50s as a possible brainwashing agent. if you want to look at some of the modern research into illumination with psychotropics, check out the work of stanislav grof. 67 oven-ready chaos further reading thundersqueak- angerford& lea magick, the book of lies- aleister crowley liber null& psychonaut, liber kaos- pete carroll the book of results- ray sherwin cosmic trigger- robert anton wilson illuminatus- robert anton wilson& robert shea principia discordia- malaclypse the younger the hunting of the snark- lewis carroll the book of pleasure- austin osman spare liber cyber- charlie brewster metamagical themas- d. r. hofstadter tantra magick- mandrake of oxford im

HOMSI

wynn westcott, florence farr and other members of the original hermetic order of the golden dawn founded by mssrs. westcott, woodman, and mathers in london in 1888. these materials passed into the public domain, if they ever were protected, approximately 100 years ago. in support thereof, i mention that a lawsuit brought by s.l.m. mathers in the second decade of the 20th-century against aleister crowley for publishing substantially these same materials in various volumes of "the equinox" was found by the king s bench of the high court of justice to be without merit; and the said tribunal found in favor of mr. crowley. moreover, it is my considered opinion that any claims by the homsi/hogdi, whether implicit or explicit, that they have any connection to the london 0rder founded in 1888 are

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

1962 but speedily made my escape when he 18 the alchemist of the golden dawn broached the subject of an investment in an inevitably risky alchemical publishing venture. after all, alchemists should know how to make their own gold. the curious are referred to his articles in ambix (journal for the study of alchemy and early chemistry, i,i, 1937. i was delighted when i discovered a copy of aleister crowley's equinox (j.i) with an inscription in heym's handwriting to the effect that he was '10= 1. supreme magus of the r+ c. paris, 193 i. the late gerard heym was the supreme magus of precisely nothing. however, we owe it to him that the ayton papers eventually reached the irascible mr houghton and proceeded thence to gerald yorke. i have preferred to omit any annotation for the many old alchem

e any active part in what is going on in our order, and, in fact, have not learned enough about it to know the merits of the case. your part in it quite bewilders me, and i know not what to say about it. i do not think i know bennett. i there is not much chance ofmy coming to london as it is so near winter, but ifi do i will try to see you. 1 alan bennett (1872-1923. he first encountered aleister crowley in the spring of 1899. according to the latter 'we worked together at ceremonial magick; evoking spirits, consecrating talismans and so on (conftssions, 1969, p. 181. bennett went to ceylon early in 19. by then he was a self-converted buddhist. in 1907, now named ananda mettaya, he entered the burmese branch of the buddhist sangha order. briefly in england in 1908 he formed the english bra

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

meanings of the planets, signs and houses, the mechanisms of geomancy become relatively easier to apply and understand. the rationale of divination is admittedly obscure. a large tome could readily be written describing some of the ancient theories. this is not the place however to embark upon so ambitious an undertaking. a few lines of simple interpretation selected from the writings of aleister crowley and carl g.jung would not be amiss. with these basic ideas, the enterprising student can then propound his own theory to suit the psychological framework with which he is working. in psychopathology it has already been securely established that unconscious psychic patterns influence and govern all conscious behaviour. the latter is motivated by what one psychological school has come to cal

decay' it is from this basis that the dogmatic statement can be made that through the use of geomantic divination, this 'incomparable prognosticator' is permitted to operate and provide the answers to specific questions. various aspects of this 'age-old dreamer of dreams' are invoked, as it were, by the geomantic technique, depending upon the type and nature of the matter enquired about. some of crowley's thinking relative to divination is 10 a practical guide to geomantic divination also particularly apt to our enquiry, and is therefore worth quoting 'the theory of any process of divination may be stated in a few simple terms '1. we postulate the existence of intelligences, either wi t h i n or without the diviner, of which he is not immediately conscious (it does not matter to the theor

er the results down in the space provided. continue this process with all sixteen rows of dots. in this way, four basic or primary geomantic figures of four lines each will be produced. these four figures are called the mothers. remember and i must repeat this with emphasis these sixteen lines of dots resulting in the first the question 37 chapter four the question it was once written by alcistcr crowley in his book magick that the intelligences used in gcomancy the earth elcmentals or gnomes are not too reliable, or that their type of intelligence is not of the highest. therefore great care has to be exercised lest they be given an opportunity to deceive, or lest confusion and misunderstanding arise because the wording of the question has been carelessly considered. whether or not one agr

K AMBER THE BASICS OF MAGICK

people are deluded frauds, some are very powerful occultists indeed. of course, everything i have said here is a generalization. magick, witchcraft, alchemy, or any occult field are complex subjects. suffice it to say that magick the basics of magick get any book for free on: www.abika.com 7 includes them all (it is eclectic. for magick is undoubtedly a philosophy which has, as the late aleister crowley wrote "the method of science- the aim of religion" review questions 1) define magick. 2) define esp and pk. give examples. 3) what is the subconsicous? book list hal n. banks, an introduction to psychic studies. annie besant, thought power. michael h. brown, pk, a report on the power of psychokinesis. richard cavendish, the black arts. alexandira david-neel, magic and mystery in tibet. ray

y within each of us which is often ignored unless we seek it. this inner self is in magick called the 'true will. the true will is the center of consciousness and identity. it is the 'real you. everything else is an interface or link to it from the outer (illusory) world. since that interface is based upon our model, it is conditoned and may sometimes produce false information 'do what thou wilt (crowley) is an axiom of magick; for the true will expresses our exact desires. and what we truly want('down deep) we tend to automatically get. this isn't always in our best interests, since the true will can be conditioned (tricked) by the illusion; and then we might desire and obtain that which is not ultimately good for us (karma strikes again) the task of the magician therefor is to awaken his

uses different symbols and colors. the elements are often used in magick ritual. magick sees relationships between things. these relationships are called 'correspondences. although magical correspondences are not literally equal to one another, you can think of them that way (such as gold equals sun. tables of these relationships, called 'correspondence tables, are available (an important one is crowley's '777. thus one thing or symbol can be used to suggest another. this is important in magick, for the magician may surround himself with as many appropriate correspondences as he can to vividly affect the senses; thus making his magical contact with the inner planes more lucid. the magical elements have correspondences with the tarrot cards as the four suits. the four quarters (directions

which has been detached from you. invocation formal ritual usually involves the invocation (ritually calling up) of a god or goddess, spirit, or other entity. in this sense, magick is somewhat similar to pagan religion and witchcraft. however, we consider magick ritual a technique, not a religion. worship need not be involved. sometimes the invocation of an entity creates an artificial elemental. crowley says there are three different kinds of the basics of magick get any book for free on: www.abika.com 26 invocation- 1) devotion to the entity (as in the bhakti yoga of the hare krishna sect; the faustian devil pact. 2) ceremonial invocation- usual method of the middle ages. 3) drama- usually needs more than one person (as in a mass>>cautions< 1. often as not a ritual may produce side-effec

xperiences. review questions 1) what is creative visualization? 2) list the basic parts of a ritual. 3) what is invocation? research topics (for independent study) 1) examine the differences between western magick and oriental magick. 2) how do medieval grimoirs follow the basic ritual pattern? book list p.e.i. bonewitz, real magic. david conway, magic: an occult primer (or ritual magic. aleister crowley, magick in theory and practice. denning and phillips, creative visualization. ophiel, creative visualization. a.e. powell, the astral body, the mental body. joseph weed, wisdom of the ancient masters. julian wilde, grimoire of chaos magick* magick 8- healing and banishing* psychic or spiritual healing is a human potential we all possess. some people are especially good at this. it is proba

LEFT HAND PATH AND RIGHT HAND PATH

the two, not suitable for all practicioners. this usage of the terms is still current in modern tantra. adoption by western occultism the prevalence of these terms within the new age movement, particularly occultism and satanism, is often attributed to the influence of helena blavatsky, who first used the term left-hand path to describe "immoral" religions. this usage was popularized by aleister crowley, who maintained that his religion, thelema, was, despite appearances, not of the left-hand path. it is not known whether she borrowed these terms from tantra or from a different source; some have suggested that she, or perhaps crowley, borrowed the terms from the kabbalah, which speaks of the left hand pillar of serverity, the middle pillar of balance, and the right hand pillar of mercy. w

LETTER FROM A LUCIFEREAN

haken- the firm foundations of my world crumbled in that instant, and i was lost, as it were. some months later, i fell into a conversation with a chap i met in the central library. i expounded my somewhat idealistic conviction that science would usher in an age of rationality, and that the age of christianity s grip upon the world was passing away. he asked me if i had heard of the evil aleister crowley, who had declared that "there is no god but man" i had heard of crowley- indeed my father had once burnt a copy of the news of the world which had somehow found its way into the house which made much of his death and the devilworshippers who attended his funeral in hastings. my new friend was instrumental in feeding my passion for knowledge- he introduced me to the writings of schopenhauer

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

sis. especially important were: 1. traditional folklore about the devil and various adversarial figures in world mythology. 2. certain romantic poets who, as a literary device, created a noble, promethean satan at odds with the dehumanizing aspects of modern society and traditional religiosity. 3. the ritual magic tradition, particularly as that tradition was interpreted by the occultist aleister crowley. 4. and a wide variety of popular culture sources literature, film and music about the devil. despite the fact that religious satanism has always been a tiny movement, a significant number of entries provide information about this phenomenon and its background traditions because of the disproportionate public interest in real satanism. during the course of compiling this encyclopedia, i al

onary of angels including the fallen angels. new york: the free press, 1967. strayer, joseph r. dictionary of the middle ages. vol. 1. new york: charles scribner s sons, 1982. the abbey of thelema the abbey of thelema is an independent initiatory magical group patterned after the argenteum astrum (aa, order of the silver star) and following the magical practices developed by its founder, aleister crowley. the leader of the abbey is gregory von seewald (b. 1955, who serves as praemonstrator of the aa and outer head of the order for its inner circle, which is called the sovereign penetralia of the gnosis. he was initiated into the magical work in 1975, and after nine years established the abbey. von seewald established links in 1991 to an aa group through a lineage that ran from crowley to k

mutually acknowledged, and is not the result of regular nomenclature, but constitutes the cooperation of my branch with another. the abbey of thelema is also a subdivision of the order of thelema, and works closely and in cooperation with the holy order of rahoorkhuit and in association with the holy gnostic catholic church. it has also established the headland press a 1 2 abraxas as conceived by crowley in 1919 (though never carried out by him, in order to publish thelemic and related works. the once secret practices of the magical order ordo templi orientis (oto) revolved around sex magic, which was taught in stages as the students attained the eighth and ninth degrees of the eleven-degree system. however, in the system taught by the abbey, a student who has reached the zelator grade is

h constitute the essence of the next ring within the abbey, known as the sovereign penetralia of the gnosis. zelators are also invited to join the order of thelemites. because the abbey is a secret order,much of its teachings and practices are not revealed to nonmembers. the abbey has about a hundred members, scattered throughout the united states, canada, greece, england, and australia. see also crowley, aleister;magic and magical groups for further reading: melton, j. gordon. encyclopedia of american religion. 5th ed. detroit, mi: gale research, 1996. abraxas abraxas is a term associated with gnosticism, an ancient religious movement influencing judaism, christianity, and contemporaneous paganism that was prominent during the first few centuries of the common era. its central teaching wa

a box, the clockwork. centuries later, it opens in the home of a college student. her christian buddies get together to put the fallen angel back in his box. chaos magic when anton lavey founded the church of satan in the 1960s, he adapted his ritual material from literary accounts of satanic rituals and from the ceremonial magic tradition as embodied in the order of the golden dawn and aleister crowley. lavey s approach was eclectic and his attitude pragmatic if it works, use it. although very different, contemporary chaos magic developed from the same roots as lavey s magical practices and it shares lavey s pragmatic attitude. this similarity of spirit may be one of the reasons why many contemporary satanists are attracted to chaos magic. austin osman spare (1886 1956, the person regard

LIBER 777

lation salamanders 32 excretory system ghuls, larv, corpse candles 32 bis excretory organs, skeleton the dweller of the threshold, gnomes 31 bis organs of intelligence [socratic genius] editorial note: the atus of thoth liber al, cap. i, v. 57 includes the statement: all these old letters of my book are aright: but x is not the star. this also is secret: my prophet shall reveal it to the wise. in crowley s new comment on this verse, he observes: i see no harm in revealing the mystery of tzaddi to the wise; others will hardly understand my explanations. tzaddi is the letter of the emperor, the trump iv, and h is the star, the trump xvii. aquarius and aries are therefore counterchanged, revolving on the pivot of pisces, just as, in the trumps viii and xi, leo and libra do about virgo. this l

rently incomplete: owing to my complete ignorance of arabic, one column (the princes of the jinn) and some endnote material (the 99 names of god) in that language have not been entered. further proof reading is probably required] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were (with minor exceptions) in their turn straight facsimiles from the original 1909 edition of 777. in preparing the

ifically referred to the column of magical weapons; these have been placed immediately after the appropriate column. the others have been appended to the end of the appropriate table. while they are hence out of sequence i feel this is unlikely to cause confusion as these additional columns are rarely if ever directly referenced by number in other works* additional correspondences as mentioned in crowley s remarks on the various columns. they are inserted into the appropriate columns in double square brackets[[like this. also added are* numeration of coptic* transliterations of most hebrew names. the more obscure of these are taken from godwin s cabalistic encyclopedia (3rd edition, llewellyn, 1994, henceforth godwin. in order to keep the present document at a manageable size, it omits* yo

a series of remarks, some developing almost into essays, on columns i-iii, v-viii, x, xi, xiii-xxii, xxxiv, xxxv, xxxviii-xliii, xlv, lvi-lxviii, lxxviilxxxvi, and xcvii* what is qabalah* what is a number or a symbol (an extract from the new comment on al i.4) this additional material is available in html format. i have not preserved the original pagination of the tables of correspondence. while crowley occasionally referenced 777 by page number, such references are usually coupled with reference to the column. for ease of reading, columns are arranged from left to right across a single page. obvious typos have been corrected; other questionable readings are noted below. last revised and checked 08.12.2003; fixed a couple of errors in the column numeration of coptic alphabet; added refere

left to right across a single page. obvious typos have been corrected; other questionable readings are noted below. last revised and checked 08.12.2003; fixed a couple of errors in the column numeration of coptic alphabet; added reference to the canon re: attribution of apostles to zodiac; a few minor corrections and clarifications in the endnotes; still not done the arabic. 51 endnotes notes to crowley s preface 1 s.l. macgregor mathers. 2 the reference is probably to the heptameron seu elementa magica, a 16th-century grimoire of planetary magick (published with the fourth book of pseudo-agrippa) deriving in part from the solomonic cycle and in part from the liber juratus or sworn book of honorius, a medieval work on magick (not to be confused with the early modern grimoire of honorius f

LIBER ALEPH

hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty s sliber a vel cxi l i b e r a l e p h v e l c x i the book of wisdom or folly in the form of an epistle of 666 the great wild beast to his son 777 being the equinox volume iii no. vi. by the master therion (aleister crowley) an lvii sol in 0 0. 0. libra september 23, 1961 e.v. 6.19 a.m. celepha s press ulthar- sarkomand- inquanok- leeds first published king.s beach, california: thelema publishing, 1962 e.v. corrected edition, york beach, maine: samuel weiser, 1991. this electronic edition (based on the 1991 printing) issued by celepha s press, somewhere beyond the tanarian hills, 2004 e.v. last revised and co

aking a point of dealing thoroughly with a given subject in a single page. it was an acute agony, similar to that of asana, to write, and the effort removed me so far from normal human consciousness that there was something indicibly ghastly in its unnaturalness when i got into bed in full daylight in the hope of acquring a particle of warmth from the complacent camel. the confessions of aleister crowley. liber aleph vel cxi the book of wisdom or folly v a.a. publication in class b 1 a apologia (prologue) have begotten thee, o my son, and that strangely, as thou knowest, upon the scarlet woman called hilarion, as it was mysteriously foretold unto me in the book of the law. now therefore that thou art come to the age of understanding, do hou give ear unto my wisdom, for that therein lieth a

r the winter 1917-18 and first advertised for publication in the .pr monstrance of a.a. in equinox iii (1. it is addressed to charles stansfeld jones, frater achad (o.i.v, parzival, o.i.v.v.i.o, arct on &c, who had not long previously taken the oath of the abyss and declared himself 8 =38 (without bothering to go through the grades zelator to adeptus exemptus inclusive first, and whom at the time crowley believed to be his .magical son. an abortive edition was advertised around 1938 as equinox iii (4; it was finally published posthumously as equinox iii (6) in 1962, edited by karl germer and his brazilian disciple marcelo motta. a corrected edition edited by .hymen us beta. was published by samuel weiser in 1991. this e-text of liber aleph was based on one in internet circulation, key-ente

LIBER ASTARTE

hrine of his temple. it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be protected from the profane. 4. concerning the image of the deity. let there be an image of the deity;3 first, because in meditation there is mindfulness induced thereby; and second, because a certain power enters and 1 the yoni [marginal note added by crowley in a copy of equinox i (7, trasncribed by yorke] 2 its clitoris [marginal note added by crowley, as above] 3 the [marginal note added by crowley, as above] astarte vel liber berylli 2 inhabits it by virtue of the ceremonies; or so it is said, and we deny it not. let this image be the most beautiful and perfect which the devotee is able to procure; or if he be able to paint or to carve the

s devotion, and that his lord hath appeared to him, and that they converse as may be fitting. 23. concerning the mysterious triangle. now then as three cords separately may be broken by a child, while those same cords duly twisted may bind a giant, let the philosophus learn to entwine these three methods of magic into a spell. to this end let him understand that as they are one, because 1 [one of crowley.s pseudonyms, a fictitious persian islamic mystic to whom was attributed a curious work known as the scented garden of abdullah the satirist, or the bagh-i-muattar. t.s] astarte vel liber berylli 8 the end is one, so are they one because the method is one, even the method of turning the mind toward the particular deity by love in every act. and lest thy twine slip, here is a little cord th

ow a little part thereof. 1 [fallacy of failing to distinguish between different senses of .to be. coupled with non distributio medii. t.s] 2 [this is the concluding line of the famous passage in cap. 42 of the egyptian book of coming forth by day (book of the dead) where various parts of the body of the deceased are identified with the corresponding members of various gods. the version quoted by crowley here matches word-for-word budge.s translation from the papyrus of nu as printed in the 1899 kegan paul, trench, trubner& co. edition of the book of the dead. t.s] 3 [this quote has been conformed to the text of liber 61 (as printed in equinox iii (9. in the equinox publication of liber 175 crowley misquoted it .so therefore perfection abideth not in the pinnacles or in the foundation, but

nd minds through and through to babalon of the city of pyramids, and through astarte the starry one green-girdled in the name ararita. amn[.liber astarte. was first published in equinox i (7) in class b. in the 1913 .syllabus. it was declared to be class d. footnotes in square brackets are by the present editor; all others, and notes signed .ed. are from the equinox printing and are presumably by crowley (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.200wlliber azazel the book of azazel dedicated to diane vera 1. azazel! the boundless flame of lilith. 2. my word is to be feared and respected for it consumes all and purifies all; i am the unconquered master of this earth. 3. no god who meets my gaze can withstand my truth or

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

nerodha- samapatti. 19. and woe, woe, woe, yea, woe, and again woe, woe, woe, unto seven times be his that preacheth not his law to men! 20. and woe also be unto him that refuseth the curse of the grade of a magus, and the burden of the attainment thereof. 21. and in the word chaos let the book be sealed; yea, let the book be sealedliber batrachophrenoboocosmomachia sub figura dxxxvi by aleister crowley a. a. publication in class b imprimatur: n. fra. a. a. within his skull exist daily thirteen thousand myriads of worlds, which draw their existence from him, and by him are upheld. i.r.q. iii. 43. 0. let the practicus study the textbooks of astronomy, travel, if need be, to a land where the sun and stars are visible, and observe the heavens with the best telescopes to which he may have acc

LIBER CCC KHABS AM PEKHT

this place indicated. from this seed armed men sprung to life; but instead of attacking him .mutual madness strikes the warriors witless, and fierce wrath invades their hearts of fury, and with arms engaged, they fell upon each other silently, and slew, and slew. now then, the dragon being asleep, we may step 1 [this epistle was addressed to charles stansfeld jones (frater achad, who at the time crowley believed to be his magical son. t.s] liber ccc 2 quietly past him, and .rending the branches of that wizard oak, with a strong grasp tear down the fleece of gold..1 let us only remember not to repeat the error of jason, and defy ares, who is horus in his warrior mood, that guardeth it, lest he strike us also with madness. nay! but to the glory of ra-hoor-khuit and the establishment of his

ich we may proceed .they shall gather my children into their fold; they shall bring the glory of the stars into the hearts of men..4 they .shall; there is no doubt. therefore doubt not, but strike with all thy strength. note also, pray thee, this word .the law is for all..5 do not therefore .select suitable persons. in thy worldly wisdom; preach openly the 1 [quotations in this paragraph are from crowley.s poem argonauts. t.s] 2 [al i. 5] 3 [this may mean more than that the addressee was incarnate upon this planet. crowley.s doctrine of the master of the temple, based on passages in .the vision and the voice. includes the idea that after crossing the abyss, the magister templi is .cast forth. or manifests in one of the sephiroth below the abyss in particular; and that in the case of achad

LIBER CCCXXXV ADONIS

libra, from the house of the juggler, that is by lake pasquaney in the state of new hampshire [this .class e. tract was written in july 1916 and first published in equinox iii (1) in 1919 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 25.06.200 tliber cccxxxv adonis an allegory a a publication in class c. 1 adonis an allegory by alesiter crowley inscribed to adonis. argument esarhaddon is man ignorant of his high destiny, lost in love of the body (astarte) whose 5 handmaidens are the 5 senses. the soul (psyche) appeals to him in vain, but awakes his dread of the king of babylon (the material plane) who is death.but also subject to the king of greece, who is the one lord. hermes, the wisdom of god, leads the man to recollection of

LIBER CCXLII AHA

nd judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignatio

LIBER CHANOKH

representation of the universe derived by doctor john dee through the skrying of sir edward kelly first published in the equinox, vol. i, nos. 7& 8 (1912) this electronic edition prepared by celepha s press, somewhere beyond the tanarian hills: first issued september 2002; last revised 16.06.2004. no copyright is claimed on key entry, formatting, or transcriber.s endotes. all material by aleister crowley is (c) ordo templi orientis, jaf box 7666, new york, ny 10116, usa [prefatory note by the editor we omit in this preliminary sketch any account of the tables of soyga, the heptarchia mystica, the book of enoch, or liber logaeth. we hope to be able to deal with these adequately in a subsequent article] the holy table plate i. 1 part i the symbolic representation of the universe i the skryer

tch-towers of the universe. a complete treatise, fully illustrated, upon the spirits of the elements, their names and offices, with the method of calling them forth and controlling them. with an account of the heptarchicall mystery. it was originally intended to publish this together with the vision and the voice which appeared in equinox i (5. to adequately deal with all the matters mentioned in crowley.s .prefatory note. would probably take a few books. at the time crowley was writing, the tables of soyga were mostly lost (eight of the tables had been copied into sloane ms 3189) and known mainly by passing references in the dee diaries and papers by elias ashmole. the .book of soyga. was rediscovered by dee scholar deborah harkness in 1994; copies exist in the british library (sloane ms

te some of the material in the .angelic language. contained in the book; he did not give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windram, crowley.s south african lieutenant; and that crowley later attempted to palm off the work of writing the continuation onto him, but without result. correspondence relating to this was recently (2003) published in the o.t.o. internal magazine the magical link. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both publis

lation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie.s interpolation of .the symbolic representation of the universe. as a subtitle for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe.s enochian magic reference and clay holden.s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table

ol. i (lyons, n.d (ca. 1600; english translation as heptameron, or elements of magick by robert turner in henry cornelius agrippa s fourth book of occult philosophy and of geomancy &c &c &c, london, 1655. agrippa von nettesheim, heinrich cornelius (1992: three books of occult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia libri tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as .the vision and the voice. or .liber 418. in equinox vol. i no. 5 (1911, special supplement; in crowley (ed. regardie, gems from the equinox (st. paul, mn: llewellyn, 1974; scottsdale, az: new falcon, 1988; with crowley.s commentary in equinox vol. iv no. 2

LIBER CLXV A MASTER OF THE TEMPLE

s the following entry shows, yet at the same time his one thought seems to have been to find a means of helping others to find that light which had so transformed his whole being. sept. 24th, 1910. driad hotel. victoria, b. c. i sit here with the idea of attempting to classify the results lately obtained (since l.v.x. entry) i may mention that during the interval i have carefully read and studied crowley s tannh user, the sword of song, excluded middle, time, berashith, science and buddhism, three characteristics, etc. in the light of understanding, all these works have taken on a very different aspect to when i read them previously. also the purpose of liber lxv is clear. the result of all this gives me a feeling that i have arrived at the end and also at the beginning at the same time. t

nd and therefore the simplest and best course of action, and a feeling of absolute mental torture caused by the necessity of existing at all. the first appears to give the chance of continually enlarging until one becomes that which i can consciously be for a short period at a time, and the other seems to lead to annihilation. probably the multiplication of one state by the other is the solution (crowley s 0) the equinox 146 sat, april 8th. during the last three days have gradually been nearing another climax which reached, shall i say, its height on saturday, when i arrived at a state of illumination which was, as it were added to my previous state. i seized a scrap of paper and wrote amid all the complications and perplexity there remains, back of all, the will. the will to be. the will

LIBER COLLEGII SANCTI

ublished as an appendix to gems from the equinox (llewellyn, 1974; falcon press, 1982; new falcon, 1988, a collection of writings from the equinox and the appendices to magick in theory and practice, edited by f.i. regardie (in the 1988 edition, some amendations were made by an anonymous later editor to the last paragraph of section 8 of the tasks of a zelator and philosophus, apparently based on crowley notes, but still failing to completely resolve an anomaly noted below. liber clxxxv was printed again in equinox iv (1, commentaries on the holy books, with one further correction made as against the 1988 edition of gems. the present electronic copy is based on both these publications, with some amendments as noted below, and on page scans of the first printing of the probationer oath only

emporary photographs and descriptions, the robe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; on the back a hexgram consisting of an ascending red triangle and a descending blue triangle, with a golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in s

: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white hood, with the gthree neteru h (the triple egyptian gaxe h hieroglpyh signfying gthe gods h) below the eye-holes. this account been disputed; a different account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james eschelman fs book the magical and mystical system of the a a according to this the neophyte robe was plain black with a hood and the symbols added were as follows: zelator: silver eye in a triangle on the forehead; practicus: hexagram of 48 rays

practicus: hexagram of 48 rays (silver) around the triangle; philosophus: calvary cross of six squares (in various colours) on the breast; dominus liminis: rose emblem at the centre of this cross. contra this, it has been suggested that the dark-coloured hooded robes with a rose cross on the breast and the eye in a triangle surrounded by a 48-rayed hexagram on the forehead of the hood, as worn by crowley and leila waddell in a number of contemporary photographs, were in fact one or another of the second order robes; specifically, that in the photograph gthe silent watcher h in equinox i (1) is believed to be crowley fs red adeptus major robe, which is still extant; it is likely that the adeptus within and adeptus exemptus robes were of a similar design, but different colour. the robe of an

if the relevant records are still extant. the book. the first edition of qelhma (sometimes, following yorke, cited as gthe holy books h, privately published ca. 1909, was bound in three volumes; the first contained liber lxi, gthe preliminary lection including the history lection h and liber lxv; the second consisted of liber vii, and the third contained libri ccxx, xxvii and dcccxiii. initially crowley appears to have applied a measure of secrecy to some of these texts; for example in parts i and ii of book 4 (1912/1913, liber lxv is referred to as a gsecret holy book h as is liber vii; in equinox i (1, crowley as geditor h vetoed his own stated intention in gjohn st. john h to pubish gthe book ararita h (liber dcccxiii) as an appendix to the record, saying gthis has not been permitted

LIBER CXCVII STORY OF SIR PALAMEDES

k of the stars from her paps; yea, the milk of the stars from her paarliber cxcvii the high history of g o o d s i r palamedes the saracen knight and his following of the questing beast a a publication in class c to allan bennett .bhikkhu ananda metteyya. my good knight comrade in the quest, i dedicate this imperfect account of it, in some small recognition of his suggestion of its form. aleister crowley mandalay, november 1905. sir palamdes, the saracen knight v argument i. sir palamede, the saracen knight, riding on the shore of syria, findeth his father.s corpse, around which an albatross circleth. he approveth the vengeance of his peers. ii. on the shore of arabia he findeth his mother in the embrace of a loathly negro beneath blue pavilions. her he slayeth, and burneth all that encamp

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

as having destroyed our knowledge root and branch.is there no limit to its action? does it not in a sense stultify itself? having destroyed logic by logic.if satan cast out satan, how shall his kingdom stand? let us stand on the mount, saviours of the world that we are, and answer gget thee behind me, satan! h though refraining from quoting texts or giving reasons. oho! says somebody; is aleister crowley here?.samson blinded and bound, grinding corn for the philistines? not at all, dear boy! 8 liber cxlviii we shall put all the questions that we can put.but we may find a tower built upon a rock, against which the winds beat in vain. not what christians call faith, be sure! but what (possibly) the forgers of the epistles.those eminent mystics!.meant by faith. what i call samadhi!.and as gfa

y of the starry abodes; the body fs electric flesh stilled by 1 [hebrews, xii, 6] the soldier and the hunchback 19 sheer might to a movement closed upon itself in the controlled fury of her love.nay, beyond all these images art thou (little brother) who art passed from i and thou, and he unto that which hath no name, no image. little brother, give me thy hand; for the first step is hard. aleister crowley (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20lethe ritual of passing through the tuat liber cxx &odvv' introduction this rite, taken from materials in crowley s diary has the same numeration as liber cxx, samekh. in the matter of the directions, there are several markouts that make unclear whether he intends to use the o

LIBER CXX

s) or even the directions in liber reguli: n. air, s. fire, e. earth, w.water. the only set of directions that agree with the order of the spell itself (ignoring markouts on the directions) and go in order of the verse to be said, is that of the elemental directions, which i have used. there are a couple of other lacunae that i have not attempted to fill in, though it is obvious what is intended. crowley sent this ritual to frater semper peratus as part of the material involved in an order called "the order of thelemites. in the order of thelemites (as also given in liber al vel legis) there are but three grades: the hermit, the lover, and the man of earth. in all official documents of the order (of thelemites) they are referred to as magister, adeptus, and zelator. the requirements to pas

LIBER DCCCLX JOHN ST

y.ma. 13 cycles. very tiring; i began to sweat. a mediocre performance. 8.00-8.20. breakfast. hatha-yog..a pear and two gaufrettes. 8.53. have been meditating in hanged man position. thought dull and wandering; yet once .the conception of the glowing fire. seen as a planet (perhaps mars. just enough to destroy the concentration; then it went out, dammit! 1 [see the edition of the goetia edited by crowley and mathers. t.s] liber dccclx 16 10.40. have attended to correspondence and other business and drunk a citron presse. the voice of the n.di began to resound. 10.50. have done .bornless one. in .sana. good; yet i am filled with utter despair at the hopelessness of the task. especially do i get the buddhist feeling, not only that .sana is intensely painful, but that all conceivable position

tual 671;1 since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for the proper adaptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self-initiation that he prepared during this magical retirement. one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .liber dclxxi vel aort. but is unpublished. t.s] john st. john 31 oh, how soft is t

ormed it none too well (failing, e.g, to make use of the geometric progression on the maha-lingam formula in the ieou section [we cannot understand this passage.1 it presumably refers to the .preliminary invocation. in the goetia of king solomon, published s.p.r.t, boleskine foyers, n.b, 1904..ed, and not troubling even to formulate carefully the elemental hosts, or to 1 [since .ed. is presumably crowley acting as his own editor, this may just be a piece of deliberate obtuseness. see .the temple of solomon the king. in equinox i (8) and .liber samekh. for the technique alluded to. t.s] liber dccclx 46 marshal them about the circle) i yet, by the favour of iao, obtained a really good effect, losing all sense of personality and being exalted in the pillar. peace and ecstasy enfolded me. it i

se the pigs, the visconti will cheer me up in the evening; and i shall get a good day in to-morrow. 1 [a quote from the entered apprentice ritual of freemasonry. t.s] 2[.liber cmlxiii (the treasure house of images) by j.f.c. fuller. a series of .litanies. for the signs of the zodiac, it was published in equinox i (3, and formed the bulk of a volume questionably titled the pathworkings of aleister crowley (new falcon. t.s] john st. john 49 6.35. still at liber 963. i should like to write mantrams for each chapter. 7.20. still at liber 963. i need hardly say that i am perfectly aware that in one sense all this working and ritual making and copying and illuminating is but a crowd of dog-faced demons, since the one thought of unity with adonai is absent. but i do it on purpose, making each thi

never tried to stick it through; i wish i had. anyhow, i have to stick this through! o lord of the eye, let thine eye be ever open upon me! for he that watcheth israel doth not slumber nor sleep! lord s.iva, open thou the eye upon me, and consume me altogether in its brilliance! 1 [this is obscure: saturn in libra suggests the three of swords (sorrow) and the goetic demons purson and gremory, but crowley.s reference is perhaps better explained by the entry for the second decan of libra in the golden dawn paper on the magical images of the decans (in regardie, complete g.d; abbreviated in 777 cols. cxlix-cli .a man dark and of unpleasant face. a .face. of ill-deeds yet of singing and mirth, gluttony, sodomy and following of evil pleasures. cf. the long note on the formula of alim at the end

LIBER DCCCXI ENERGIZED ENTHUSIASM

. but its results, if used in this way, 1 anhalonium lewinnii. the physiologically standardised preparation (parke, davies and co) of cannabis indica is also excellent if the admin-istration be in expert hands [note added by ac in his copy of equinox i (9. anhalonium lewinnii was the then botanical name for lophophora williamsi, the peyote cactus. around the time energized enthusiasm was written, crowley conducted a number of experiments on himself and various volunteers with this drug, intending to write up and publish the results as liber cmxxxiv, the cactus in equinox volume iii. the writeup was never finished and the notes were destroyed by h.m. customs as part of a batch of seized crowley material. mescaline is hard to get hold of nowadays: psilocybin or lysergide in carefully regulat

ee of masonry under proper charter from the genuine authorities (for there are spurious masons working under a forged charter) the address of a person willing to consider their fitness to affiliate to a chapter practicing similar rites. xvi i consider it supererogatory to continue my essay on the mysteries and my analysis of energized enthusiasm. energized enthusiasm 23 [the following appeared in crowley fs editorial to equinox i (10; the bulk of it is crowley quoting g.r.s. mead quoting from de vita contemplativa by philo of alexandria, a hellenized jewish writer of the first century e.v. t.s] with regard to the article in no. 9, genergized enthusiasm, h a circumstance of exceptional interest has arisen. the author was not acquainted at that time with the literature of those gnostics who

and goodness, outstripping every gift of fortune and the first comer in the race to the very goal of blessedness. h the striking identity of this with the account of the ritual derived from a priori considerations will at once be manifest. transcriber fs note this work was first published in equinox i (9) without a number or author credit, though internal evidence clearly identified the author as crowley. it was subsequently declared to be liber dcccxi= iaw) a a, class c (it is not listed in the 1913 gsyllabus h but this may have been an editorial error since no other liber 811 is listed there, and 811 appears in the list explaining why numbers have been given to works; the classification is mentioned in crowley fs correspondence with c.s. jones, and the work is cited as liber 811 in the b

spiration from the nine muses) are discussed in plato's phaedrus and treated of by renaissance writers such as ficino in his commentary on the symposium, agrippa in de occulta philosophia lib. iii cap. 45-49, and giordano bruno in de gli eroici furori (for which see yates, giordano bruno and the hermetic tradition. in connection with the three genthusiasms h mentioned here, there is evidence that crowley referred the letters of iao to iacchus, asi (isis) or aphrodite and `orus (permissible since h is not a letter in greek, the latter as a cognate of apollo. the reference to gspurious masons working under a forged charter h at the end of section xv probably denotes the ancient and accepted scottish rite, so called because it originated in france, claimed an authorisation from a prussian pri

riginated in france, claimed an authorisation from a prussian prince, and had its greatest initial success in the southern u.s.a. aasr, despite being founded on a questionable warrant, is the most numerous and wellestablished masonic ghigh grade h system, and since masonic gregularity h is largely a matter of mutual recognition it was rather workings like memphis, misraim, and cerneau, with which crowley was affiliated through his contact with the english masonic enthusiast john yarker, which were regarded as gspurious h by most masonic writers (c) ordo templi orientis. key-entry &c, by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a ritual of self-initiation based upon the formula of the neophyte v a a publication in class d 1 00

LIBER DCLXXI VEL PYRAMIDOS

7.2004. transcriber.s notes. this text of liber pyramidos is composited from the two main published versions (typeset with no source stated in sothis magazine, st. albans, 1976, and facsimile of illuminated ms (presumably that referred to in .john st. john) in equinox iv (1, commentaries on the holy books, york beach, maine, 1996, and from a typescript which is believed to have been prepared from crowley.s first draft manuscript. it makes no pretence at being a critical text; in any case the nearest thing i have to a primary source is the facsimile in the equinox (one page of what appears to be the first draft ms. was irrelevantly included in the compilation o.t.o. rituals and sex magick edited by p.r. konig and a.r. naylor (thame, oxon: i-h-o, 1999. the one variant i will note here is tha

LIBER E

ond these elementary trifles, however, we should mention that an intelligent person may gather more than a hint of its nature from the following books, which are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon. gthe yi king h [s.b.e. series, oxford university press. gthe tao teh king h [s.b.e. series. gtannhauser h by a. crowley. gthe upanishads. h gthe bhagavad-gita. h gthe voice of the silence. h graja yoga h by swami vivekananda. gthe shiva sanhita. h gthe aphorisms of patanjali. h gthe sword of song. h svb figvra ix 9 gthe book of the dead. h grituel et dogme de la haute magie. h gthe book of the sacred magic of abramelin the mage. h gthe goetia. h gthe hathayoga pradipika. h erdmann's ghistory of philosophy

stures in liber e too difficult, the pitiful heart of the pramonstrator of a a has been moved to authorise the publication of additional postures, which will be found facing this page. an elderly, corpulent gentleman of sedentary habit has been good enough to pose, so that none need feel debarred from devoting himself to the great work on the ground of physical infirmity* all material by aleister crowley (c) ordo templi orientis jaf box 7666 new york ny 11016 u.s.a. no copyright is claimed on key entry, formatting, or editorial notes. typed and edited by frater t.s. for celephais press, somewhere beyond the tanarian hills. last revised 09.06.2004 e.v. liber e. supplementary instruction in asana 1. the dying buddha. 2. the hanged man. 3. the corpse. these three recumbant positions are more

LIBER GRADUUM MONTIS ABIEGNI

er are extant. gliber dclxxi vel oart, h a scripted ritual with two officers and a candidate survives in a typescript with some ms amendations, dated 1908. it is unpublished. gliber pyramidos: a ritual of self-initiation based on the formula of the neophyte, h a versified adaptation of the above for solo use written in october 1908 (see gjohn st. john h) is extant in various ts. and ms. versions; crowley fs illuminated ms as prepared during the gjohn st. john h magical retirement was published in colour facsimile in equinox iv (1. the statement in liber 185 that the probationer shall keep himself free from all other engagements for one whole week at the end of the year fs probation is consistent with the former ritual. 4 comparing this with liber 185 suggests that gfour tests are set h ref

formalised practical examination: some hint as to what might have been intended may be found in letter 74 of magick without tears, although there the four tests are glyphed using the tarot suits. 5 instructions.though not always clear and helpful or indeed useable.for construction of the magical weapons of the grades from neophyte to dominus liminis are in gliber a vel armorum h (412. 6 in one of crowley fs notebooks preserved in the warburg institute (ms notebook 26, yorke collection) is found gritual cxx, called of passing gradvvm montis abiegni 7 through the tuat. h it was published as poor quality photocopies in how to make your own mcoto and transcripts (mostly based on a typescript with a number of lacuna prepared by richard kaczynski) have been posted on web sites. while the seal of

ion (i.e. one which does not need a temple the size of a small sports hall containing a ten and a half foot long green porcelain boat on wheels or runners) survives in another ms. notebook but is unpublished. 7 the reference is to sections aaa and mmm of gliber hhh h (341. 8 see gliber gaias, a handbook of geomancy h (96. 9 there was no official instruction in astrology at this period. about 1915 crowley collaborated with the new york astrologer evangeline adams on a comprehensive astrological textbook, designated by crowley liber 536, ga complete treatise on astrology. h crowley and adams fell out in a row over money after the bulk of the work had been written but before it could be published. much of the surviving material was published by adams under her name alone in the 1920s in two v

l out in a row over money after the bulk of the work had been written but before it could be published. much of the surviving material was published by adams under her name alone in the 1920s in two volumes, astrology: your place in the sun and astrology: your place among the stars. a smaller part of the work (an introductory chapter and chapters on uranus and neptune) was published in 1972 under crowley fs name as the complete [sic] astrological writings, edited by john symonds and kenneth grant. the entire work, bound up with some shorter writings on astrology by crowley, was printed in 2003 as the general principles of astrology, edited by william breeze. 10 see gliber lxxviii, a description of the cards of the taro h (in equinox i (8) and reprinted as tarot divination with a largely sp

omplete [sic] astrological writings, edited by john symonds and kenneth grant. the entire work, bound up with some shorter writings on astrology by crowley, was printed in 2003 as the general principles of astrology, edited by william breeze. 10 see gliber lxxviii, a description of the cards of the taro h (in equinox i (8) and reprinted as tarot divination with a largely spurious author credit to crowley.it is a very slight adaptation of a golden dawn instruction, and equinox iii (5, the book of thoth, a largely original work of crowley fs (sometimes also designated liber 78. 11 liber 536, gbatracoboofrenokosmomacia. h 12 gliber turris vel domus dei h (xvi. 13 see gliber iii vel jugorum, h i. 14 see gliber astarte vel berylii h (175) 15 no published a a instruction treats directly of talis

LIBER HHH

os (671. 4 grk .phallus. the reference is to cap. iii, sss. 5 the four kinds of .enthusiasm. or .divine madness (the first being poetic inspiration from the nine muses) are discussed in plato.s phaedrus and treated of by renaissance writers such as ficino in his commentary on the symposium, agrippa in de occulta philosophia lib. iii cap. 45-49, and giordano bruno in de gli eroici furori. see also crowley.s essay .energised enthusiasm (liber 811. it is believed that .liber iao. if it was ever written, described meditation or magick practices based on these three .enthusiasms. 6 to explain this piece of qabalistic analogic: the divine names hyha and hwhy, having as they do the letter-pair hy in common, may be combined to give a single six-letter name hwhyha, which is said to unite microproso

nt (e.g. in gen. iii, and jycm, messiach, the anointed one. the three mother letters are referred to the three chapters of liber hhh as indicated, and svb figvra cccxli 9 its number, 341, is the sum of these letters. the other three letters, aleph, yod and vau, re-arranged, give way, a hebrew spelling of iao, which adds to 17. even leaving aside the purported liber iao, there is evidence in other crowley mss. that he referred the letters of iao to the .three enthusiasms. as i= iacchus (dionysus, a= aphrodite, o `orus (as a cognate of apollo: a permissable fudge since the aspirate is not a letter in greek. 7 this whole section parallels .liber pyramidos. fairly closely and is the .meditation practice corresponding to ritual dclxxi. mentioned in liber xiii. the versified solo version of libe

underworld. see for example budge, the egyptian heaven and hell. 12 i am not entirely sure what alice is talking about here, but can take a guess. 13 apocalypse xiii. 14. 14 h.b. in an editorial note to the .blue brick. demonstrates that this is one of the .methods of sabhapaty swami. referred to in .liber o. being derived from a r.jayoga practice described in a book by said author; a summary by crowley survives in his diariicliber iii vel jvgorvm v a a publication in class d 1 o 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy but joineth together them that are separate.glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him th

LIBER ISRAFEL

hee, thee i invoke. thou, whose skin is of flaming orange as though it burned in a furnace! thee, thee i invoke. 6. behold! i am yesterday, to-day, and the brother of to- morrow! i am born again and again. mine is the unseen force, whereof the gods are sprung! which is as life unto the dwellers in the watch-towers of the universe. 1 [more usually known as gjudgement h or gthe last judgement. h in crowley fs thoth deck it is called gthe aon. h. t.s] 2 liber israfel i am the charioteer of the east, lord of the past and of the future. i see by mine own inward light: lord of resurrection; who cometh forth from the dusk, and my birth is from the house of death. 7. o ye two divine hawks upon your pinnacles! who keep watch over the universe! ye who company the bier to the house of rest! who pilot

ight!5 18 (follows the lection) 19. there is an end of the speech; let the silence of darkness be broken; let it return into the silence of light. 20. the speaker silently departs; the listeners disperse unto their homes; yea, they disperse unto their homes. 5 [this section is a slight adaptation of the ggeneral exordium h which opens the golden dawn z1 paper. t.s [this ritual is an adaptation by crowley of an invocation of thoth put together by allan bennett from golden dawn material, egyptian texts and miscellaneous sources, a few only of which are noted. the earlier version (corresponding to points 5-13 only of the present text) was published in equinox i (3) as part of bennett fs ritual for the evocation to visible appearance of taphthartharath the spirit of mercury. text (c) ordo temp

LIBER LIBRAE

e strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed that thou blaspheme not the name by which another knoweth his god; for if thou do this thing in jupiter thou wilt blaspheme hwhy and in osiris hwchy. ask and ye shall have! seek, and ye shall find! knock, and it shall be opened unto you [this text is a slight adaptation by crowley of an instruction originally circulated in the practicus grade of the hermetic order of the golden dawn, titled gon the general guidance and purification of the soul. h the g.d. version may be studied in regardie (ed, the golden dawn and the complete golden dawn system of magick. gliber libra h was first published in equinox i (1) and reprinted in gems from the equinox and equinox iii (10

LIBER LVII

id as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. 1 [an archaic norweigian term, loosely .shining ghost. crowley borrowed it from a bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the .astral body. t.s] 2 [the previous installment of temple of solomon the king, in equinox i (4. t.s] on the qabalah 5 need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, sp

oriental theory that pythagoras derived his numerical symbolic ideas.12 among these sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some are female. now, for some reason or other best known to themselves, the translators of the bible have crowded out of existence and smothered up every 11 [in passages mercifully omitted by crowley from the present article. t.s] 12 [yeah, right. pythagoras: fl. 6th century b.c.e. estimated date of earliest known qabalistic texts (ignoring mythology: 4th or 5th century c.e. who derived from whom, mr. mathers. t.s] on the qabalah 11 reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word

s alone and unrivalled. the graphic qabalah has already been fully illustrated in this treatise. see illustrations 2, 12, 16, 17, 18, 19, 21, 22, 24, 27, 28, 29, 33, 34, 35, 38, 39, 40, 41, 43, 45, 46, 47, 48, 50, 51, 61, 63, 64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 82.27 by far the best and most concise account of the method of the qabalah is that by an unknown author,28 which mr aleister crowley has printed at the end of the first volume of his collected works, and which we here reprint in full. qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text and stul

a, i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely 26 [reprinted heidelberg: georg olms, 1974; it may be found in academic libraries. t.s] 27 [figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn. t.s] 28 [i.e, crowley. t.s] 18 liber lviii great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher.s thesis) to be light, rwa. this word rwa is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. a is the egg of ma

only valid for adepts of the highest grades, and then under quite exceptional and rare conditions (f) the method of transpositions and transmutations of the letters, which suggest analogies, even when they fail to explain in direct fashion. all these and their varieties and combinations, with some other more abstruse or less important methods, may be used to unlock the secret of a word. 29 [i.e, crowley.s essay berashith. t.s] on the qabalah 19 of course with powers so wide it is easy for the partisan to find his favourite meaning in any word. even the formal proof 0= 1= 2= 3= 4= 5= n is possible. but the adept who worked out this theorem, with the very intent to discredit the qabalistc mode of research, was suddenly dumbfounded by the fact that he had actually stumbled upon the qabalisti

LIBER LXVII THE SWORD OF SONG

they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with armthe sword of song [liber lxvii] first published society for the propagation of religious truth .benares [i.e. boleskine, foyers, inverness] 1904 e.v. reprinted in vol ii. of crowley.s collected works society for the propagation of religious truth 1906 e.v. this electronic edition (layout &c. based on the collected works printing) first hastily prepared by frater t.s. for sunwheel oasis, o.t.o. 2001 e.v. re-proofed and corrected edition issued by celepha s press august 2003 e.v. last revised june-july 2004 (c) ordo templi orientis jaf box 7666 new york ny 10116 u.s.a

nd a courtesan .truth, that.s the gold.12 but don.t worry about it! i, you, or simpkin13 can get on without it! if life.s task be work and love.s (the soft-lipp d) ease, death be god.s glory? discuss with euripides* the numbered notes are given at p. 48. bacon .essay on truth. line 1 .childe roland to the dark tower came..browning. curious position of poet. what is truth? said jesting pilate: but crowley waits for an answer. alternative theories of greek authors. browning.s summary. 5 10 15 20 25 30 ascension day 3 or, cradle be hardship, and finally coffin, ease, love being filth? let us ask aristophanes! or, heaven.s sun bake us, while earth.s bugs and fleas kill us, love the god.s scourge? i refer you to aeschylus (nay! that.s a slip! say we .earth.s grim device, cool loss. better the o

eace, while their buddha i attack.30 yet by-and-by i hope to weave a song of anti-christmas eve and first- and second- beast-er day. there.s one*31 who loves me dearly (vrai) who yet believes me sprung from tophet, either the beast or the false prophet; and by all sorts of monkey tricks adds up my name to six six six. retire, good gallup !32 in such strife her superior skill makes you a cipher! 1 crowley.s mother. 70 75 80 85 90 95 100 105 his achievement. plan of poem .connspuez dieu. apology for manner of poem. a chance for tibet. hopes. identity of poet. attention drawn to my highly decorative cover. ascension day 5 ho! i adopt the number. look at the quaint wrapper of this book* i will deserve it if i can: it is the number of a man.33 so since in england christ still stands with iron n

accept my law and still use hatred, the sole means of ill, in truth.s defence? in praise of light. well! well! i guess brer buddha.s right! i am no brutal cain37 to smash an abel: i hear that blasphemy.s unfashionable: so in the quietest way we.ll chat about it; no need to show teeth, claws of cat about it! with gentle words.fiat exordium; exeat dolor, intret gaudium! 1 it had a design of 666 and crowley.s name in hebrew (which, like most names, adds up to that figure) on the reverse. 110 115 120 125 130 135 140 necessity of poem. mysticism v. literal interpre tation. former excused. buddha rebukes poet. detailed scheme of modified poem. 6 the sword of song we.ll have the ham to logic.s sandwich of indignation: last bread bland, which after our scorn of god.s lust, terror, hate, prometheus

e; soft breezes stir the lyre aeolian, no more the equinoctial gales; the patient reefs his mental sails; his panic din that shocked the tmolian48 admits a softer run of scales. seems no more god, but mere napoleon or possibly the prince of wales. concluding such a half-cured case with the remark .where bromide fails. but bromide people did not know those 1900 years ago. i think we may concede to crowley an impartial attitude. and so i scorn the thousand subtle points wherein a man might find a fulcrum (ex utero matris ad sepulcrum* vide infra .science and buddhism, and the writings of immanuel kant and his successors. 260 265 270 275 280 285 290 295 basis of poem to be that of the compromise of 1870. non-medical nature of poem. crowley j. no mention will be made of the figs and the pigs 1

LIBER LXXVIII

. the writing in theban script at the top reads hru not hua and should be read left to right (the theban script corresponds to the latin alphabet, not the hebrew. the bulk of this text is either quoted verbatim or abstracted from mss. gn, h gq h and gr h of the r.r. et a.c, probably compiled or written by s.l. gmacgregor h mathers. remarks in square brackets embedded in the text are presumably by crowley. the tarot papers go h and gp, h a rather abstruse astrologico-qabalistic treatise concerning the projection of the tree of life into a solid sphere and the mapping of the 78 cards to the celestial heavens, are omitted. versions may be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic. the most significant change in the divination method is that in the g

LIBER MMCMXI NOTE ON GENESIS

ssay, carried on by myself, and now about to be published as soon as the ms. can be prepared [he emigrated to ceylon and became a buddhist monk. t.s [a conventional idiom for a collection of kabbalistic writings. t.s [it was published as a supplement to equinox i (8; reprinted as an appendix to the third edition of godwin fs cabalistic encyclopedia; a slight abridgement in the qabalah of aleister crowley (later 777 and other qabalistic writings. t.s] liber mmcmxi 2 2 the reader who is at all familiar with the sublime computations of the qabalah will find no difficulty in appreciating this essay to the full; but all will gain benefit form the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study i

e sublime computations of the qabalah will find no difficulty in appreciating this essay to the full; but all will gain benefit form the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study is truly a royal magistry, an easy and sure means of exciting the consciousness from ruach to neschamah. aleister crowley. 3 part i in the first verse of the first chapter of the first five books of the holy law: it is written:.b.rashith bara alohim ath hashamaim vaath haaretz, or in aramaic script rah taw \ymch ta \yhla arb tycarb such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface me

he initial beth writ large and thus counted as 2000).the present electronic edition was prepared primarily from a key-entry made by w.e. heidrick, treasurer general of o.t.o, as presented at www.theequinox. org. figures have all been redrawn, and the text has been reproofed against a facsimile of the equinox. footnotes are presumably by bennett, with the exception of those signed .p. which are by crowley, and any others in square brackets, which are by the present editor. issues which cannot be dealt with in a brief footnote are discussed below. the text and footnotes contain a number of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equinox i (2. they may also be studied in regardie (ed) the golden dawn and the complete golden dawn syste

of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equinox i (2. they may also be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic .daughter of the firmament .child of the sons of the mighty .spirit of the primal fire &c. are g.d. titles of the various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his associates .zoroaster. is here the author of the chaldaan oracles. most quotations are from an edition prepared by w. wynn westcott and published in the theosophical society.s collecteana hermetica series, subsequently reprinted in various editions. westcott.s arrangement of the fragments follows that in i.p. cory.s ancient fragments (second edition, which was probably also his sou

h the human will become the receptacle liber mmcmxi 20 of the higher will and the action of neshamah is the link therewith. the lower will is the human jehovah, an angry and jealous god, the shaker of the elements, the manifestor in th elife of the body. but illuminated by the higher will, he becometh hwchy, no longer angry and jealous, but the self-sacrificer and the atoning and reconciling one. crowley.s remark in the footnote on p. 16 concerning the counting of final forms of letters as higher values is largely mystification: as a general rule, higher values for final forms of letters are used when to do so would give a more interesting or useful result, e.g. ma, amen= 741 counting= 700= tcma, the letters referred to the 4 elements; or when it was desired to concoct names adding to 3321

LIBER O

a to saturn, r to jupiter, a to mars, etc) and the particular letter was to be vibrated along with the other names. 14 the print editions read. as in plate on preceding page. the hexagram of sol is formed by tracing the hexagrams of the other six planets in order, thus twelve triangles in total. in the diagram, numbers are placed by the starting point of the first stroke* all material by aleister crowley (c) ordo templi orientis jaf box 7666 new york ny 11016 u.s.a. no copyright is claimed on key entry, formatting, or editorial notes. typed and edited by frater t.s. for celephais press, somewhere beyond the tanarian hills. last revised 01.07.2004 eorliber os abysmi vel daath svb figvra cdlxxiv v a a publication in class c g i (motto, titles, etc, a member of the body of god, hereby bind my

LIBER OS ABYSMI VEL DAATH

. 1 1. this book is the gate of the secret of the universe.1 2. let the exempt adept procure the prolegomena of kant,2 and study it, paying special attention to the antinomies. 3. also hume fs doctrine of causality in his genquiry. h3 4. also herbert spencer fs discussion of the three theories of the universe in his first principles, part i. 5. also huxley fs essays on hume and berkeley.4 6. also crowley fs essays: gberashith, h5 gtime, h6 gthe soldier and the hunchback, h7 et cetera. 7. also the glogik h8 of hegel. 1 [a qabalistic pun on tod] 2 [immanuel kant, prolegomena to any future metaphysics that may come forward as a science. a summary of the arguments and conclusions of kant fs critique of pure reason; a variety of english translations are now available] 3 [the reference is of cou

n ceremonial magic. h first published in 1902, a revised version bound up in the sword of song, reprinted in collected works ii, 233-243] 6 [crowley, gtime: a dialogue between a british sceptic and an indian mystic. h in ac fs collected works, ii, 267-282] 7 [crowley, gthe soldier and the hunchback! and? h (later declared to be liber cxlviii in class c. in equinox i (1] 8 [it is not clear whether crowley refers to the science of logic or the glesser logic h (encyclopedia of the philosophical sciences: part i. logic, so-called because it is shorter than the science of logic and thus more widely read. modern english translations of both works exist (e.g. of the enclopedia logic by w. wallace, oxford university press, 1977, and of the science of logic by a.v. miller, oxford university press

LIBER RESH VEL HELIOS

of morning! 3. also, at sunset, let him greet the sun, facing west, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art tum in thy setting, even unto thee who art tum in thy joy, who travellest over the heavens in thy bark at the down-going of the sun. 1 [for those with no a a grade, a sign suited to the quarter may be substituted. in a ms. note to equinox i (6) crowley suggests: dawn: l.v.x; noon: thoum-aesh-neith (fire; sunset: shu (air; midnight: auramoth (water. see gliber o h for these. the rationale is that you are symbolically standing at the intersection of the paths of pe and samekh, with tiphareth in the east, hence you make the sign of the sphere you are facing. t.s] 2 liber resh vel helios svb figvra cc tahuti standeth in his splendour at the

to perform, and thus shalt thou be strengthened to pursue it unto the attainment of the stone of the wise, the summum bonum, true wisdom and perfect happiness. 1 [for those not in communication with the a a, the adorations from liber legis, ch. iii, from gunity uttermost showed h to gabide with me, ra- hoor-khuit h may be substituted. this is not necessarily the adoration taught in the a a under crowley, or by modern groups claiming to represent the a a. t.s] 2 [this may be read as an instruction to assume the god-form of ra, hathor, tum or khephera as appropriate. see gliber o h for the practices and gods of the egyptians or other works on the subject for the traditional images of these deities. but the instruction can be interpreted in other ways, and is by some. t.s (c) ordo templi ori

LIBER RV VEL SPIRITUS

h in .sana and pr.n.y.ma, let him still further increase the period. thus let him investigate these statements which follow: 1 [despite the ingenious explanations which have been advanced in some quarters, i am not convinced that this refers to the star ruby; if nothing else the dates involved are problematic. in any case the buddhist meditation technique known as mah.satipatth.na is described in crowley.s essay .science and buddhism. t.s] liber r v vel spritvs 2 (a) if pr.n.y.ma be properly performed, the body will first of all become covered with sweat. this sweat is different in character from that customarily induced by exertion. if the practitioner rub this sweat thoroughly into his body, he will greatly strengthen it (b) the tendency to perspiration will stop as the practice is conti

LIBER SAMEKH

k: book 4 parts i-iv york beach, maine: samuel weiser, 1994 gliber viii h first published as part of gliber xxx arum vel saculi, the vision and the voice h in equinox i (5) london 1911 this electronic editon prepared by frater t.s. and issued by celephais press (somewhere beyond the tanarian hills) 2003 last revised and correct 07.07.2004. please report errors to dancingstar93@hotmail.com text of crowley material c ordo templi orientis jaf box 7666 new york ny 10116 u.s.a. liber samekh thevrgia g o e t i a s v m m a (congressvs cvm damone) svb figvra dccc official publication of a a class d for the grade of adeptus minor 3 point i evangelii textus redactus. the invocation magically restored, with the significance of the barbarous names etymologically or qabalistically determined and paraph

ing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow-shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion. h this passage.combined with several others.is paraphrased in poetry by aleister crowley in his tannhauser:32 and when, invoking often, thou shalt see that formless fire; when all the earth is shaken, the stars abide not, and the moon is gone, all time crushed back into eternity, the universe by earthquake overtaken; light is not, and the thunders roll, the world is done: when in the darkness chaos rolls again in the excited brain: then, o then call not to thy view that visibl

essary to say, for his angel shall have entreated him kindly, and showed him in what manner he may be most perfectly invoked. and unto him that hath this master there is nothing else that he needeth, so long as he continue in the knowledge and conversation of the angel, so that he shall come at last into the city of the pyramids* 44 transcriber fs notes liber dccc liber samekh is an adaptation by crowley of a graco-egyptian ritual of exorcism which survives in a papyrus in the british museum (p. lond. 46, a.k.a. pgm v. the original is titled gstele of jeu the hieroglyphist (or gpainter h) h (sthlh tou fieou tou zwgrafou; it is also popularly known as the gheadless one h or gbornless one h ritual, although the headless one or headless daimon (d kefaloj daimon) is also invoked in a number of

can be found in betz (ed, the greek magical papyri in translation. an intermediate version of the ritual was worked up by someone, possibly allan bennett, perhaps based on godwin fs publication, and published under the title gpreliminary invocation h at the start of an edition of the goetia (a 17thcentury english ritual of evocation, composited from various renaissance works on magick) issued by crowley in 1904. from this publication the ritual is cited as the gpreliminary invocation of the goetia h although its only connection with the goetia derives from that publication (and possibly from private magical work by crowley, bennett and others in which the two were combined. there is no evidence that the gbornless one h ritual in itself was an official g.d. paper; it may have been, but the

crowley, bennett and others in which the two were combined. there is no evidence that the gbornless one h ritual in itself was an official g.d. paper; it may have been, but the evidence normally adduced for this, the gbornless ritual for the invocation of the higher genius h printed by israel regardie in vol. iii of the golden dawn, was compiled by regardie himself from the versions published by crowley, incorporating elements of other g.d. rituals, as regardie himself clearly stated in his ceremonial magic. according to his diaries published in equinox vol. i, crowley used this ritual for various purposes in private magical work between 1901 and 1906, most notably the extended series of gaugoeides invocations h of 1906 (see gthe temple of solomon the king h in equinox i (8, by which poin

LIBER SEPTEM REGUM SANCTORUM

. the hoodwink would be lifted briefly at each of the seven planetary stations. 7 the text i was sent had posers but this was probably an ocr error; other such errors, e.g. 0 for o have been silently corrected. 8 this statement may seem strange given the whole big deal made of horus replacing osiris, etc, but a few things are perhaps worthy of mention here. firstly, in the early years of the a\a, crowley may have considered this a mystery pertaining to a higher degree than probationer; e.g, only giving liber legis to zelators, and believed that even in the on of horus, the formula of osiris still needed to be assimilated before it could be transcended; further, note that in this ritual it is the hiereus who represents osiris, wheras in the g.d. the hiereus was horus in the avenger of the g

LIBER THISHARB

rds (c) let him constantly watch, if convenient, cinematograph films, and listen to phonograph records, reversed, and let him so accustom himself to these that they appear natural, and appreciable as a whole (d) let him practice speaking backwards; thus, for gi am he h let him say, geh ma i. h 1 [chaldaan oracles, fragment 172 in westcott and cory editions; westcott fs translation with glosses by crowley. t.s] 2 the formula of the great work gsolve et coagula, h may be thus interpreted. solve, the dissolution of the self in the infinite; coagula, the presentation of the infinite in a concrete form to the outer. both are necessary to the task of a master of the temple. 3 [liber 418, 14th athyr, slightly paraphrased] 4 liber bracyt vel via memoria (e) let him learn to read backwards. in this

all things: 6. that i will continue in the knowledge and conversation of my holy guardian angel: 7. that i will work without attachment: 8. that i will work in truth: 9. that i will rely only on myself 10. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! this was probably devised by crowley, patterned after the adeptus minor obligation of the r.r. et a.c. the points are of course keyed to the sephiroth. t.s* text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 07.07.20raliber t r i g- ramma t o n svb figvra xxvii being the book of the trigrams of the mutations of the tao with the yin and the yang v a a publication in

LIBER TURRIS

aven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus (c) ordo templi orientis. this e-text last revised 11.06.2004. key entry, formatting &c. by frater t.s. for celephais press/ nu isis working group. notes signed ged h are believed to be by crowley acting as his own editctliber tzaddi vel hamvs hermeticvs svb figvra xc v a a publication in class a 1 0. in the name of the lord of initiation, amen. 1. i fly and i alight as an hawk: of mother-of-emerald are my mighty-sweeping wings. 2. i swoop down upon the black earth; and it gladdens into green at my coming. 3. children of earth! rejoice! rejoice exceedingly; for your salvation is at

LIBER V VEL REGULI

uding essay/ rant. a corrected text with the omissions restored (from a typescript in the collection of the university of syracuse) was published in magick: book 4 parts iiv (weiser, 1994, second edition 1997; hereafter cited as .blue brick, and in the magick of thelema by l.m. duquette. the 1994 blue brick printing was used as the basis for the present key entry. footnotes indicated by *s are by crowley and appear in the mtp publication; all numbered endnotes are by the present editor. 1 fiaof or viaov (hebrew woayw= 93) is a modification by crowley of the formula of iao, discussed in detailed in chapter v of mtp (grk .will) is declared to be .the word of the law. in liber al vel legis and is analysed as a formula in the .old comment. thereon, as well as in mtp ch. vii iii (grk .love. in

discussed in chapter vii v of mtp. 2 it is not clear from this description whether the right hand should be open or closed, not that it matters that much. if one is going on depictions of egyptian deities an argument could be made for either: compare for example the statue of anhur and the carving of min as shown in the new larousse encylopedia of mythology. 3 the reference is to a photograph of crowley titled .the student. which appears at the start of .aha. and not as the frontispiece to the volume as a whole. 4 there is some uncertainty about this sign. the .lesser man of vitruvius. is depicted (e.g. in the illustrations from caersarino.s edition, reproduced in the canon) as a male human figure framed by a square, the legs spread, feet turned out, and arms raised so the hands and toes

of vitruvius. is depicted (e.g. in the illustrations from caersarino.s edition, reproduced in the canon) as a male human figure framed by a square, the legs spread, feet turned out, and arms raised so the hands and toes mark the corners of the square, whose centre is at the figure.s navel; this is approximately how the sign mulier is interpreted in the blue brick, apparently based on a sketch by crowley in a letter to achad (holding the exact stance of the vitruvian man would require advanced hatha yoga training to avoid falling over or incurring a groin strain; the fact that this sign is referred to the x in nox (again, see endnotes to the blue brick) might also be taken as an argument for it being this .x. posture. however the figure in book 4 part ii apparently referred to (cap. iii, a

oria and shows a different posture; the feet, hands, and top of the head mark the points of an upright pentagram centred at the groin (the pentagram being the star of the microcosm; the total design is intended to illustrate the harmony of microcosm and macrocosm; it is not captioned as the microcosm of vitruvius but the text might lead the casual reader to infer that it is that figure. in one of crowley.s ms. notebooks in the warburg, a copy of the fludd figure has been pasted in with the words .ego sum quoque. written around it, which argues for the identification of this figure as the attitude of baphomet. both these postures appear in agrippa.s de occulta philosophia, lib. ii cap. xxvii. 22 liber v vel reguli 5 the figure shown as the .mark of the beast (the .sun and moon conjoined wit

argues for the identification of this figure as the attitude of baphomet. both these postures appear in agrippa.s de occulta philosophia, lib. ii cap. xxvii. 22 liber v vel reguli 5 the figure shown as the .mark of the beast (the .sun and moon conjoined with two witnesses. is as given in the syracuse ts. from which the .blue brick. publication was taken. another .mark of the beast. design used by crowley as a personal seal superimposed this figure on a point down heptagram, thus: z an editorial note to the blue brick states that crowley privately taught this form to at least one student, the first stroke of the heptagram made from bottom to top left. 6 the hexagram version shown is as given in the syracuse ts. from which the .blue brick. publication was taken. an editorial note to the blue

LIBER XLI THIEN TAO

y daimio, with a taste for observation, took it into his head to inquire of kwaw for what purpose he had entered the country in so strange a manner. it will simplify matters if i reproduce in extenso the correspondence, which was carried on by telegram (1) who is your honourable self, and why has your excellency paid us cattle the distinguished compliment of a visit. 4 [this poem was reprinted in crowley fs final anothology, olla, where it was stated to be from a series entitled gmusa medici, h several mss. of which were lost. t.s] 8 liber xli (2) this disgusting worm is great tao. i humbly beg of your sublime radiance to trample his slave (3) regret great toe unintelligible (4) great tao.t. a. o..tao (5) what is the great tao (6) the result of subtracting the universe from itself (7) good

LIBER XLIV THE MASS OF THE PHOENIX

this oath i swear as i enflame myself with prayer .there is no grace: there is no guilt: this is the law: do what thou wilt. he strikes eleven times upon the bell, and cries abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living. he goeth forth. 1 [this is generally taken to refer to the four stanzas of crowley.s paraphrase from the st l in cap. iii. vv. 37-38 .unity uttermost showed. to .abide with me, ra-hoor-khuit. t.s] 2 [what exactly constitutes .the proper sign. was either privately communicated to a.a. aspirants by their superivisors, or left to the ingenium of the magician. t.s] the mass of the ph.nix 3* this is the special number of horus; it is the hebrew blood3 and the multiplication o

ach, with a string of 44 pearl beads to be told.the string broke after the first performance; the suggestion perhaps is that 44 had been communicated by rose as a particular number of horus prior to the ritual, though there is no clear statement to that effect in the account of the cairo working (then again, the cairo working is generally very poorly documented and it has even been suggested that crowley was booked on a ship back to england before april 8th. t.s] 5 [commentary by crowley on this chapter as printed in the second edition of the book of lie aliber lv the chymical j o u s t i n g o f brother perardua with the seven lances that he brake v a a publication in class c the regimen of the seven 1 the chymical jousting of brother perardua with the seven lances that he brake he slayet

LIBER XV CHYMICAL JOUSTING OF PERARDUA

nox i (10) it was declared to be liber lv in class c (on the grounds that 55 is the .mystic number. of malkuth (i.e (1.10) as well as hn .an ornament. the illustration .the regimen of the seven. is by j.f.c. fuller, whose a a mottoes were per ardua (lat .through hardship) and non sine fulmine (lat .not without the thunderbolt. the index to equinox vol. i gave the author of the body of the work as crowley; it is not clear what grounds, if any, f.i. regardie in the introduction to gems from the equinox (from which compilation he omitted the present document on the grounds that it .said nothing) had for attributing the text to fuller. text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. last revised 13.06.200orliber xxv the star ruby v a a publication in clas

LIBER XXV THE STAR RUBY

h the order in which they are given is left to the ingenium of the aspirant. t.s] 12 [grk, gbefore me the iunges, behind me the teletarchs, at my right the sunoches, at my left the daimons; for about me flames the star of five and in the column the star of six is fixed. h for the iunges, teletarchs and sunoches see the chaldaan oracles and the secondary literature thereon. t.s] 13 [commentary by crowley on this chapter as printed in the second edition of the book of lie o liber xxxiii an account of a a first written in the language of his period by the councillor von eckhartshausen and now revised and rewritten in the universal cipher v a a publication in class c issued by order: d.d.s. 7= 4 o.s.v. 6= 5 n.s.f. 5= 6 the silent watcher. 1 [the revisers wish to acknowledge gratefully the tra

LIBER XXXIII AN ACCOUNT OF AA

ich knows the centre and source of all nature. it is a society which unites superior strength to its own, and counts its members from more than one world. it is the society whose members form the republic of genius, the regent mother of the whole world [this work was first published in equinox i (1. the designation liber xxxiii was given in the gsyllabus h in equinox i (10. it is an adaptation by crowley (deleting or amending all specifically christian references) of letter ii of the cloud upon the sanctuary, a late 18th-century german work of christian mysticism, translated into french by persons unknown, and from french into english by one isabel de steiger (late 19th century (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 13

LIBER XXXVI THE STAR SAPPHIRE

would be improper to comment further upon an official ritual of the a a .10 [this ritual formed chapter (36) of the book of lies. it appeared in appendix vi of magick in theory and practice with no substantial changes (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 02.07.2004] 8 [the sign of set triumphant is nowhere clearly identified by crowley. it has various been suggested to be the n.o.x. sign mater triumphans, the l.v.x. sign of apophis and typhon (v) or the earth sign of set fighting. the sign of baphomet is probably the n.o.x. sign mulier, on the basis that in .liber v vel reguli. the latter sign is identified with the .attitude of baphomet. t.s] 9 [lat .all in two; two in one; one in none; these are neither all nor two nor

of baphomet. t.s] 9 [lat .all in two; two in one; one in none; these are neither all nor two nor one nor none. glory to the father and to the mother and to the son and to the daughter and to the holy spirit within and to the holy spirit without, as was and is and it to come, for ever and ever [lit .in generations of generations, six in one through the name seven in one ararita] 10 [commentary by crowley on this chapter as printed in the second edition of the book of lie cdivert from the aim of the work, namely, to let the texts speak for themselves and to give the reader an idea of the main issues in the study of scandinavian mythology. xv a note on orthography this page intentionally left blank 1 introduction when most of us use the word gmyth h in conversation, we refer to something tha

LUCIFERIAN SORCERY

the head of an ass, blood and the vibration of the names of power. the history of this important ritual is found within the headless one article by jake stratton-kent and is highly suggested to anyone interested in magick and witchcraft. use the headless one ritual before any working, and be able to vibrate and allow the words of power to roll of the tongue, but also recite mentally. as aleister crowley suggested, invoke often! an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! 30 spirit of which the

s combined with the bestial/demonic with the angelic. this is the center of balance which was often deemed necessary in the workings of abramelin magick; which issues control over daemonic forces within and beyond the self. azal'ucel is a sigillic word formula of azazel and lucifer to combind the ancient middle eastern with the western idea of what the bringer of light may or may not be. aleister crowley s excellent and useful liber samekh explores this system entirely, however in a modern context is rather long. it may be suggested that this particular role of magickal invocation should still be employed, this version of the summoning of the hga is simplified to a short, concise and effective version which may be memorized easily. in the luciferian work, the practitioner is focusing on wi

ind. the guardian of flaming sword and corpse-king of the scepter is in reference to the illustration by elda isela ford, based on passing through the as above, so below forces of the sethanic path unto the 8-pointed witches sabbat/luciferian star sometimes 33 called algol. this ritual was a sethian development of the headless one ritual or bornless one ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. glossary of termsakhu the ka and ba in union, the holy guardian angel and evil genius joined. this is the great work defined, the union of opposites. in thelemic view

LUCIFERIAN SORCERY AND SET TYPHON

ground, rather than a dogmatic and unchallenging religious doctrine "necrominion" and "the book of tahuti" were two manuscripts which survived pace, authored in the late 1960's and early 70's 'necrominion' was based around the sethanic cult of masks, an ornate sexual magick rite known as "ankh-ka, the five fold kiss and material on the hermetic tarot which lists different attributes than aleister crowley's own coherent thoth deck `the book of tahuti' was dedicated to `austin ozman spare' is based upon the hermetic tarot, many of the plates are beautiful and impressionistic. included in the manuscript was hamar'at's triple hermetic circle, which was incorporated in coven nachttoter and my own magickal work. it presents ankh ka djed meaning a triple form and self-invigoration, presenting a s

MASTERING WITCHCRAFT

tly preoccupied with the rediscovery of the old gods, as will be readily discerned if one acquaints oneself with their writings. a later, christianized development of the original order of the golden dawn was the "stella matutina" this offshoot attracted such minds as a. e. waite, evelyn underhill, and charles williams to its ranks. however, in magical circles, it is chiefly the names of aleister crowley and dion fortune that are best remembered as members of these mysterious schools, both, like yeats before them, deeply involved with the reconstruction of the old mysteries, and the return to the elder gods. the researches of freud, but especially jung, had provided part of a link with the past via the image-magic of trithemius and bruno. the rest of the link was supplied by the magical di

f the dun cow, the yellow book of lecan, and the book of leinster; and, finally, the matter of britain as presented in such works of the arthurian cycle as the high history of the holy grail, and the like (see the bibliography at the end of the book for more suggestions on this point) for those that would follow a more cabalistic path, works dealing with "magical correspondences" such as aleister crowley's 777 and dion fortune's mystical qabalah, are very handy. classics-minded witches would do well to consult such books as robert graves's work on the classical myths, those of c. kerenyi; and of course godfrey leland's aradia and etruscan magic and occult remedies, among others. should you, on the other hand, wish to give your coven a more african flavour, then the myths of ancient egypt a

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

itor s note. the pentacle is composed of mystical characters of the moon, surrounded by a versicle from genesis vii. 11, 12 "all the fountains of the great deep were broken up. and the rain was upon the earth" figures 51 and 52. the holy pentacles page 79 figures 53 and up7kh /hvvhu .h\ 2i 6rorprq goetia compiled and translated by s.l. macgregor mathers editing and additional material by aleister crowley 3uhidfh this translation of the first book of the lemegeton which is now for the first time made accessible to students of talismanic magic was done, after careful collation and edition, from numerous ancient manuscripts in hebrew, latin, and french, by g. h. fra. d.d.c.f, by the order of the secret chief of the rosicrucian order.1 the g. h. fra, having succumbed unhappily to the assaults

of our unhappy fra, confirmed this divination; neither our fra. nor his hermetic mul. were there seen; but only the terrible shapes of the evil adepts s.v.a.2 and h, whose original bodies having been sequestered by justice, were no longer of use to them. on this we stayed no longer our hand; but withdrawing ourselves, and consulting the rota, and the books m. and q. did decide to ask mr. aleister crowley, a poet, and skilled student of magical lore, and an expert kabbalist, to complete openly that which had been begun in secret.3 this is that which is written: his bishoprick let another take. and again: oculi tetragammaton. this is also that which is said: nomen secundum refertur ad gebhurah; qui est rex bittul atque corruptio achurajim patris et matris hoc indigitatur. and so saying we wi

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

ith those words excised: it is a prayer to god to confine evil and aerial spirits in a brass urn. this immediately brings to mind the brass vessel of solomon, shown in the goetia. possibly this is a prayer to be said while consecrating or preparing such a vessel. however, the divine names in this prayer are not those shown on the vessel in my copy of the manuscript, nor those on the vessel in the crowley/mathers edition of the goetia. possibly this section is a borrowing from some document outside the lemegeton tradition; the extreme corruption of the divine names would suggest it. with the order of the pages reversed, the final section is the mighty oration. nelson white puzzles over this invocation, wondering whether the magician is suplemegeton: clavicula salomonis 2 posed to address th

MICHAEL FORD A RITE OF THE WEREWOLF

he abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast11, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the h

MICHAEL FORD WITCHMOON

ith which we desire connection. the path of evil in an initiatory context is not in reference to moral or ethical pursuits or aberrations, rather one of adversarial focus by such god forms of antinomianian or sethanic (set) assumption separation from the natural order. to learn magick one must have begun to understand the self and individual strengths and weaknesses. magick is defined by aleister crowley as "the science and art of causing change to occur in conformity with will (6) the process of belief is based on the already constructed reality of each individual. each person is a collection from different sources, mixed together to form one "group mind. this is the picture that emerges when individuals seek to embrace change while strengthening the self. in the dissolution of what seems

es the recycling for an amount of time. many memories of a previous life are lost in the traumatic act of death; only the strong willed even emerge with some essence of their power source intact. it is often when the greatest shocks and traumas are inflicted, when the exterior and ego built selves are stripped away that the true power source, the core of life is revealed as it really is. aleister crowley often changed his image, assuming different appearances, guises and so on. there is a reason and purpose for such actions, for how can one understand the various avenues and different paths of life if one stays trapped inside one particular ego? the sorcerer who is able to uphold the strength and character of self through will is able to master his or her own universe. he or she can live a

teries of babalon do hold a significant modern point within some witchcraft covens or groups. we must first discover what babalon was, is and is moving towards to recognize this brilliant feminine flame within each man and woman. babalon is the qabalistically restored spelling of the biblical babylon, the great whore. this goddess is in union with the beast 666 in the book of revelation. aleister crowley restored the goddess to her aspect of holding the cup of her fornications, from which the blood of the saints dwelled. those who transverse and persevered through the path of thelema or holy magick might offer their blood to the great cup, opening themselves to the glory of babalon. babalon is the beautiful goddess of an opened spirit, the luciferian mind. she is the exact opposite of mary

rning star of wisdom and light! unto lilith of night black, i invoke the power of shadow and light of which all that passes from each fountain shall know the balance of life, come forth, the wheel spins and many are born, death is null and life is ecstasy. let thy star guide us in passion and focus, let that which should harm be cast away! so mote it be" such recitals of "hymn to pan" by aleister crowley is suggested, the beauty and power associated with this invocation/poem is legendary. an associated coven maleficia /coven nachttoter chant is as following "pan, io pan! god of forest and god of life, shadowy and bestial, flesh in fire, flesh in earth, to the field and forest! cast thy ecstasy into our presence, dwell within our veins and heart, spirit and flesh! let us know your beauty! p

etics. in the final analysis either kind can be defined as totems by shamans. lycanthropy is nothing more than rites of atavistic resurgence, either on a dream level, in which the egyptians were so skilled; or upon the waking level: as when strength or stealth are obtained or invoked during moments of dire need. austin osman spare's image of "nu moon rite (illustrated in kenneth grant's "aleister crowley and the hidden god, published by skoob) holds significant keys to atavistic resurgence. it is often the case with the paintings of aos, as his true hidden genius was his art, that many keys of magickal study can be obtained through meditating upon them. the drawing presents several faces, some animal, some human and others a combination of both. the many keys which exist in the art and wri

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ttp//www.jimfitzpatrick.ie/intro.html a c k n o w l e d g e m e n t sthe author is most grateful to amergin, nuada, paolo uccello, albrecht durer, renemagritte, salvador dali, william blake, william wordsworth, c. s. lewis, j. r. r.tolkien, george macdonald, roger lancelyn green, jim fitzpatrick, ursula le guin,robert holdstock, madame helena blavatsky, samuel liddell (macgregor mathers),aleister crowley, terry nation, rod serling, patrick mcgoohan, ian anderson, edgarfroese, pieter baumann, christopher frank, johannes schmolleng, antonio vivaldi,george fredrick handel, gerald massey, alvin boyd kuhn, comyns beaumont, jordanmaxwell, john boorman, werner herzog, rev. paul solomon, l. a. waddell, and camillepaglia. special thanksmy heartfelt gratitude to joan mitromaras for her initial promi

es a letter on august 15, 1871 (untilrecently on display in the british museum) to mazzini detailing the luciferian plan for world conquest,outlining plans for three world wars, and detailing the destruction of both christianity and atheism. 1871 bulwer-lytton writes vril: the power of the coming race, containing racial theory that wouldlater figure in nazi germany. protege of lytton was aleister crowley, of englands equivalent to thethule group, tutor to aldous huxley, future prophet of mind control, who would later introduce hal-lucinogens into american culture. 1871 select committee of the privy council convened to inquire into the v accination act of 1867(england, as 97.5% of the people who died from smallpox were vaccinated for it. 1872 mazzini dies. 1872 japan institutes compulsory s

l security to prevent congressfrom forming opinions about the matter. the term national security is a catch-all cover to permitnazification of the united states. over the years the cia would run an estimated 3,000 major and10,000 minor operations that would result in the death of over 6 million people in the third world,according to john stockwell, an ex-cia agent (silent holocaust. 1947 aleister crowley dies. 1947 lord russell advocates that the u.s. order russia to surrender to a one world government thatwould enjoy a restrictive monopoly on nuclear weapons. 1947 central intelligence agency created from oss. 1947 52% of korean war draftees rejected because of handicaps. 1947 institute for pacific relations forced to leave the u.s. after a scandal. 1947 charles posner of the harvard medic

ral chronology of events included the concepts of dionysian children of the sun and an illuminist-osiris-isis orientation.aldous was also tutored by h.g. wells, who was also in charge of british foreign intelligence in 1916.one of the curious books written by wells was the open conspiracy: blue prints for a world revolu-tion. huxley's initiation into psychedelic substance was provided by aleister crowley. it is thought bysome that the british push of psychedelic chemicals on the united states is reminiscent of the paradigmof opium in china. 1953 tavistock institute, connected to the psychological warfare division of british intelligence andfunded by the ford foundation, british defense ministry, and harvard university, sponsors conferenceson such subjects as the dialectics of liberation, h

MICHAEL WYNN THE SOUL TRAVELERS

hexagrams are drawn at the 4 edges of the ritual space; the symbols the magician draws in the air are of coarse invisible and imaginary. although just a rule of thumb, the banishing pentagram/hexagram is drawn counter-clockwise, while it s opposite, the invoking pentagram/hexagram, is drawn clockwise (today, the most commonly used invoking and banishing pentagrams were those designed by aleister crowley. why he decided on certain pentagram arrangements is truly baffling, as they are without the elegance of pattern. i despised having to memorize them, and i personally think that modern magicians should give those pentagram arrangements revision. a banishing symbol dispels a certain type of energy, while an invoking symbol activates a certain kind of energy. it may be thought of as an on an

eries -manly palmer hall (33rd degree freemason "the secret teachings of all ages" it should never be forgotten for a moment that the central and essential work of the magicians is the attainment of knowledge and conversation with the holy guardian angel anything apart from this course is a side issue and unless so regarded may lead to the complete ruin of the whole work of the magician -aleister crowley "magic without tears--michael wynn's "the soul travelers" 62 i can t believe it s not fiction: the jedi warlock 2 chapter 4- the others the others among us [4.1] the others among us have existed since the beginning, and have constructed a culture just beneath the surface of our own. some of these people remain as potentials their entire life, and never come into awareness of their vampiric

our towards him, and of this ritual that i bestow upon men my fellows, and most of his great love that he beareth to me, yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover- aleister crowley magic in theory and practice the sabbat [4.3] the sabbat is a gathering of witches, warlocks, demons, and, in the earthly sabbat, even humans. there are generally 2 types of gatherings that are called sabbats; the celestial sabbat, and the infernal sabbat. even though sorcerers are always congregating in their astral bodies, there are 4 major meetings a year, and these meeting are called t

rd kelly referred to this being as choronzon. they claimed that out of the 30 aethyrs (30 dimensions, the domain of choronzon was to be found in the tenth aethyr, and dimension dubbed zax. they also titled him he that is fallen, and even associated him with the leader of the serpent from the garden of eden, who equates to the fallen angel azazel/semyaza from the apocryphal book of enoch. aleister crowley, who thought of himself as a reincarnation of sir edward kelly, once attended an invocation of choronzon. crowley described the being as extremely deceitful and manipulative. he found choronzon to be extremely unstable, and incapable of concentrating his thoughts. choronzon, who was said to be tortured by silence, would sometimes begin to argue and test the will of crowley s partner. choro

deceitful and manipulative. he found choronzon to be extremely unstable, and incapable of concentrating his thoughts. choronzon, who was said to be tortured by silence, would sometimes begin to argue and test the will of crowley s partner. chorozon claimed to have a million voices in his head, which is why the demon is reported to be extremely talkative and moves from thought to thought quickly. crowley was told by choronzon that if the names of god not bound him, he would leap out of the evocation triangle and slay all of those present. this mad god is said to laugh loudly and often, such as a madman. in his equinox vol.1 part 5 crowley recounts a first-person narrative of choronzon, where the demon states ah! i will reach up to the knees of the most high, and tear his phallus with my te

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. all material copyright (c) michael w. ford 2003 http//algol.chaosmagic.com [1] the book of thoth, aleister crowley, the thoth tarot [2] fire and ice by stephen e. flowers [3] the throne of twilight is the awakening undertaken by the initiate, by he and she whom invokes and envisions the luciferian light. that lucifer is iblis, the imagination and the very foundation of free thought that defines the propagation of the will. from sethanic witchcraft& the left hand path, the introduction to azothoz by the

MOTTA MARCELO THE COMMENTARIES OF AL

-m. aaron restored the worship of apis when he made the golden calf, 369-m. aaron's golden calf was one of the oxen under the laver of bronze, 818-l. ab, father, as well as athah, the name of the ancient in microprosopos, 794-u. aba and imma, father and mother, 757-u. abacus, the table of pythagorair the commentaries of al marcelo motta's comment on liber al vel legis (along with some of aleister crowley's) this work extracted from equinox vol. v #1, by marcelo motta introduction as all those interested in the a. a. must know, the order alternates five years of speech with five years of silence. the last published number of the equinox was vol. iii, no. vi. lay bibliophiles must not waste time seeking for vol. iv, which was a volume of silence. readers must not, under any circumstances, ta

al followers, a thing which, unless we mistake, has happened all too often in the past) class b: these are utterances of high initiates of the a. a, or of people recognized as high initiates by the a. a, considered of sufficient value to be published under the aegis of the order. publications in class b are recommended for serious study by brethren and aspirants. only the commentaries by aleister crowley himself are here in this class. they are in standard type (readers may well ask why even the utterances of past magi are, when published under the imprimatur of the a. a, classified only up to b. is it because the a. a. considers all past initiates, or initiates of other orders, inferior to those who underwent its discipline? certainly not. such terms as "inferior" or "superior" have littl

rial patient, but 'evil' for the germ of the disease. heat is 'bad' for ice-cream and 'good' for coffee. the indivisible essence of things, their 'souls, are indifferent to all conditions soever, for none can in any way affect them. although this last sentence is grammatically wrong, we left it as written as proof of how hard it is to discuss certain truths on the plane of the intellect. aleister crowley was a master of the english language;yet, in trying to express something that transcends reason, he committed an error of syntax that any modern secretary would avoid! the problem was that he was caught in the quandary that the "indivisible essence" is simultaneously one and many! hence the 'error' lay readers should understand that when a.c. writes "here nuit appeals "what he actually mea

e "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence. in short, in order to do the job for which he was chosen nuit's helpmeet he must reach the highest initiations possible to man. which, of course, he did. 7. behol

ppetites such as preaching and saving souls. the formidable nature of the book of the law becomes apparent when we see that this "dark mystery" is the first and simplest of its revelations. no wonder organized religions everywhere fought it! no wonder "initiatic orders" which had only this "awful truth "os iris is a black god" to mask their financial and political maneuvers clamored that aleister crowley was a very wicked man. 9. worship then the khabs, and behold my light shed over you! we are to pay attention to this inmost light; then comes the answering light of infinite space. note that the light of space is what men call darkness; its nature is utterly incomprehensible to our uninitiated minds. it is the 'veils' mentioned previously in this comment that obstruct the relation between

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ered in the small room that fateful day. after leaving the society, i read as many books as i could on the subject of mind power, magic, witchcraft and the occult. i learnt a lot from those books on the basics of how rituals are formed and the format for applying one's mental abilities. however, they were not of the type you would normally associate with magical practice. i tried to read aleister crowley s magick in theory and practice; but it was written in such a convoluted manner that it was, to me, almost like trying to read latin without ever having learned the language. as a consequence, i began forming my own spells and rituals based on occult tradition. black magic, sex magic, mind power and, of course, witchcraft. what witches do the cornerstone of witchcraft is the coven. a coven

coven) is elected to satisfy the sexual demands of the coven master. she is carried to the altar, laid down and surrounded by black candles, and worshipped by the more virile men of the coven. she is stroked, kissed and otherwise stimulated until her passions are aroused. only then is she brought before the coven master who copulates with her, until he is exhausted. the mark of the beast aleister crowley, an infamous black magician of the 1920s, was< dubbed by the daily express the wickedest man who ever lived and came to believe that he was the biblical beast of the revelations. he was, for a short time, a member of the hermetic order of the golden dawn, but his true interest lie in the oto (ordo templis orientis, a german order involved in sexual magic. he took this and adapted it into a

mber of the hermetic order of the golden dawn, but his true interest lie in the oto (ordo templis orientis, a german order involved in sexual magic. he took this and adapted it into a new religion, thelema. a magical system dedicated to the enlightenment of one s soul via sex rituals held in honor of pan, the god of earthly existence and often portrayed as the carnal side of man s nature. in 1920 crowley established his abbey of thelema on a small island off the coast of sicily, the walls of which were covered with an incredible collection of crowley s artistic expertise. frescoes and paintings depicting every conceivable form of sexual deviation adorned the walls. the temple of the abbey (the central hall) contained an altar at the center of a magic circle, a throne upon which crowley wou

rtistic expertise. frescoes and paintings depicting every conceivable form of sexual deviation adorned the walls. the temple of the abbey (the central hall) contained an altar at the center of a magic circle, a throne upon which crowley would sit during the rituals dedicated to magic and sexuality, and various other occult paraphernalia such as an artificial phallus and a whip. from time to time, crowley would nominate a willing female disciple to be his idea of the scarlet woman, a particularly wanton prostitute. and subject her to every form of humiliation and degradation his fertile mind could come up with including branding between the breasts! after his death at hastings, england in 1947, his erotic poem hymn to pan, was recited during the funeral services by his remaining few discipl

ONYX TABLET OF SET

e priesthood that may have to deal with substance abuse in either themselves or others. let's begin by killing afew myths, shall we? the popular figure of the drug or alcohol addict is a guy lying in the gutter clutching a paper-covered bag containing a bottle of thunderbird. here's a better picture: intern of the year, a successful lawyer, priest curt rowlett, magus don webb, ipsissimus aleister crowley. addicts make good sorcerers. they can put on any number of masks. they can lie to anyone--especially themselves. they generally do a good deal more in the world than their non-addicted fellows (try having a $300.00 a day habit, it does great things to your earning power. drugs, alas, do open the magical link. they blur subjective and objective realities, n o doubt about that. but they end

s me four advantages. firstly since there is no local pylon, it lets me see how group magic might work. secondly there is a lot of sex magic around the camp, which is something i'm interested in (and can explore better with partners than with correspondence. third, it gives me connections around the world, which can help with my long-term goal of traveling. fourth, it shows me the operant side of crowley's teachings. i feel that first and third reason will directly aid my xeper, the second is good fun- and the fourth might be useful in helping critique the methods of the temple. 2. thelema is based on finding one's "true will" the metaphor given is inherently natural. one becomes a star with a fixed orbit. whereas this may be a leap for most of humanity, i see xeper as totally replacing th

gives me. 4. in the long-run i hope to make a great deal of use of my oto affiliation to enhance my plans for world-travel. i also know that there are several presses that are oto friendly that i might use to write the book on the tarot i've been thinking about for several years. here is a bad example. 1. the oto is much bigger then the temple and i want to be part of something that is powerful. crowley was the greatest teacher of magick this century, and i can't learn about him without this affiliation. 2. the temple and the oto both teach that we are gods. the oto has more practical methods for exploring this. 3. i have told the people in the oto about my membership. i want to get them to join because we have set and they don't. 4. in the long-run i wish to combine both bodies into a si

ion they work in. understanding this is a key to setian politics and to understand why we choose to people of such differing backgrounds, levels of education and life experience. civilization arises as an epiphenomena of the stages of initiation. if you really want to change the world, change the number and type of people obtaining magical development. in this i would be in perfect agreement with crowley. my model of initiation consists of seven stages. each has its rules. this is a simplified version of life; real life is sometimes harder to divide into acts than a play. the first stage is that of wandering. the initiate-to-be moves around the world according to the circumstances of their birth and guided by the intervention of their daemonic self. he or she will see many things, meet man

experience love at the sight of another's xeper, you are experiencing what set feels on a cosmic level. it is not love for the individual. set no more wants to draw individuals to him, than you or i do- he wants only those who both show and make the way open for xeper. this is not a human feeling, but one that we too acquire in our own process. you might consider why i changed the "love" part of crowley's law in this matter: do what thou wilt shall be the whole of the law. great is the might of set, greater still he through us my impressions of the priesthood per the high priest's request and magister kelly's example, i thought i would throw in my two cents worth on the subject of priesthood. i will keep this article brief, focusing on what i feel are the essential distinctions that we as

PHOSPHORUS

horned piper by nigel aldcroft jackson masks of misrule by nigel aldcroft jackson the complete vampyre by nigel aldcroft jackson flowers from hell the satanic reader edited by nikolas schreck liber null& psychonaut by peter j. carroll chaos& sorcery by nick hall stealing the fire from heaven by stephen mace the prince of darkness by jeffery burton russell magick in theory and practice by aleister crowley the book of thoth by aleister crowley the black arts by richard cavendish images and oracles of austin osman spare ecstasies: deciphering the witches' sabbath by carlo ginzburg the night battles by carlo ginzburg 9 i the blackened forge of cain title-praecantrix the darkness of the earth color black symbol the sigil of infernal union -study of cain as the offspring of lucifer and lilith. t

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

d works in this capacity with regards to such. the spirit through the death posture will re align it's self and the powers shall become at his or her demand to practice. the many spirits of the ascension of the fallen operate in a similar manner except this is far more dangerous. many other spirits are invoked and many are demonic energies which must be absorbed through will and control. aleister crowley gave us the modern synthesis and foundation of luciferian thought "do what thou wilt shall be the whole of the law" and "love is the law, love under will. two statements which clearly set in motion the ascension of the seeking individual towards godhead. in his poem "hymn to lucifer" crowley presents the bringer of light in a thelemic aspect. no longer shall man be subservient to a religio

of discipline which often ignored by many modern sorcerers. ascend through stamina and willful direction, not mere impulse and unevaluated circumstance. egotism however is a possible flaw and over estimation of self. as the luciferian is evolved and continues growing one must be in check with the ego. it should be understood that often the most humble will comprehend a greater knowledge of self. crowley often defined "black brothers" as those who shut themselves off from the universe and the cup of babalon, which is evolution. the sorcerer must realize that he or she is not necessarily more important than anything else, while at the same time be in full balance with the natural order and the survival of the psyche. a black magician is by no means what crowley defined as "black brothers. t

evil" and "good" are excuses to not deal with the core of the individual. it is locking away the most dangerous, most powerful and most exciting part of the self. once the shadow is brought into light shall a god or goddess begin to emerge. lucifer stands for the balance of flesh and spirit. the ego or "i, constantly changing must continue to consciously manifest in a positive manner. as aleister crowley pointed out in the article entitled "the initiated interpretation of ceremonial magic (published in the goetia "the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer's projected cube) method of stimulating or regulating those particular spots (through the eye (a) the names of god are vibrations calculated to establish control over the human

hed. lucifer as being the prince of the powers of air establishes this god form as the fountainhead of astral magick. the varcolaci sigil or devilcosm is the mirror of lucifer, the bringer of light through astral projection and search of balance of knowledge. the applications of such magick can be used in every facet of ones' life. it is only limited by the imagination "ain soph" indeed! aleister crowley's patterns and formation of "thelema" is based within the luciferian principle. the bringing of light towards the individual, from which the star may find it's one unique path "do what thou wilt shall be the whole of the law" from which none may deny thee. such a brilliant system can be found in further developments of such tomes as "magick in theory and practice "the book of the law "thot

PRELUDE TO THE BLACK ARTS

nt to command demons by some talisman or trick as that sort of thing only angers them and makes them resent you. it's better to work in partnership with your demons than to force them to do your bidding by some sort of magical chicanery. all you would have to do under those circumstances is drop a "p" or "q" in the script, and the demons would be on your face. revenge is sweet. it is said that a. crowley picked up a demon under such adverse circumstances and never did shake it. the grimories are full of crap. so, if you can't favorably command demons by hook and crook, what do you have that could persuade a demon to help you by choice? why should they be attracted to you? what could you tempt them with? the simple answer is energy. humans can generate appreciable quantities of the type of

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

g to history and "myth) dr. william westcott discovered a cipher manuscript that led to the founding of an english branch of die goldene dammerung in 1888. it was this golden dawn that attractedsome of the most talented personalities of the time- including w. 8. yeats, algernon blackwood, arthur machen, florence farr, annie horniman, a. e. waite, s. l. macgregor mathers, dion fortune and aleister crowley. and it was this golden dawn that itself provided a new dawn for "occultism" in the early 20th century. in the early 1900s, the original order began to fragment. first crowley published many of the g.d. rituals in the equinox and left to form his own order, the a.a, in 1905. the original isis-urania temple expelled mathers, and then- as the stella matutina- under the direction of waite, pu

ave three sons and plan to emigrate to new zealand as soon as possible where they will continue personal magickal work, writing, and teaching yoga. carl l weschcke, born september 10, 1930, b.s. in business administration, work toward doctorate in philosophy, d. ph. mag (honorary, certificate in clinical hypnosis. lifelong student of the occult, starting with theosophy, several years of work with crowley materials and as a correspondence student with the society of the inner light, study of jungian psychology and yoga. high priest in wicca, and administrator general aurum solis. president of llewellyn publications since 1960. david godwin, born in 1939 in dallas, texas, is a long-time student of esoteric lore. learned and knowledgeable about cabalistic practices, he has successfully master

an "occult"force, and indeed to primitive man (as it manifested as an electrical storm) who partook of the mysterious since this was beyond the bounds of the ordinary. but electricity is no longer a "magical" force, for modern man has understood and harnessed it. so too, there are other forces beyond electricity and even nuclear power awaiting their further discovery and definition by man. and as crowley articulated "magic"means creating change through consciousness at will. the alchemist preceded the chemist, the astrologer the astronomer. and the magician is a threshold to an inner frontier which encompasses the limitless possibilities of the manifested and unknown universe as being contained, dormant, but inevitably actualized "within" the psyche. there is no better explanation of the s

r in this introduction i will offer suggestions for the individual to plan a safe and successful approach to this work overall) this light knows no moral or conscionable dictate (fire can bum your hand as surely as cook your favorite recipe) but this is the "holy and formless fire" which either manifests in our external environment through the screen of our disciplined and conscious image making (crowley gave great emphasis to developing the concentrated image making aspect of consciousness) as well as through the automatic unconscious complexes of our personalities. and hence regardie insisted upon some form of psychotherapeutic work once the unconscious had been activated by the ritual work since it was unlikely that the neophyte had yet even knowledge of the possibility of control of im

ease of libido. but the magician calls with proper training and dedication, the aid of an outside person regardie had a phenomenal ability efficiently. however, once in 1982 middle pillar technique twice daily result would eventually occur. if this and prolonged rhythmic deep "hierophant"and trust that one's personal intention of sincere effort. several months into my therapeutic placed a copy of crowley's the holy crowley at that time. he asked me to doing so, i mught have a more conscious to the path of tav, the path of saturn, my "dance" with the inner blessedly unfolded ever since! my therapy with regardie ended occasionally in contact with each other. we maintained a correspondence for to be reticent regarding any discussion experiencing anxiety and an acute banishing ritual of the pe

REGARDIE TALISMANS

l express and formalize my basic intention. instead of selecting a verse from the bible as previously might have been the case, i am reminded of two separate verses which would be considered appropriate. the first one is adapted from one of the golden dawn rituals reading: blessed be thou, father, of the undying, for thy glory flows out rejoicing, even to the ends of the earth! the second is from crowley s book of the law: but ecstasy be thine and joy of earth. both verses are excellent. after due reflection, however, i decide in favour of that from the book of the law, as being more apt to my purpose. so then, with great and loving care, using a fine brush or a special lettering pen, i print the ecstasy versicle on the second side of the talisman in such a way as to create for me the most

inert material. it may well be compared with the candidate for initiation. of himself, he can do nothing. he has tried to lift himself up by his own bootstraps, but to no avail. now the process of initiation, takes over with a view to opening the candidate to higher forces. much the same viewpoint is adopted relative to the talisman. it requires to be activated by the forces of higher planes. as crowley once put it extremely well: it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. it is the formula of the neophyte ceremony of the g.d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. there are at least two distin

RUBY TABLET OF SET

ion) as a more practical measure of goodness than plato's agathon. power, he accordingly suggests, should be vested in the middle class in order to moderate the extremism of the high and low classes. the doctrine of the golden mean is thus one of relativism rather than one of the absolutism of the egyptian, pythagorean, and platonic philosophical systems. in his magick without tears(#9d) aleister crowley mounts a tongue-in-cheek attack on the concept of the golden mean, based on his objection to compromise as a device for seeking answers or virtues "there is great danger in this golden mean, one of whose main objects is to steer clear of shipwreck, scylla being as fatal as charybdis. no, this lofty and equable attitude is worse than wrong unless it derives from striking the balance between

ate interested in studying symbolism as a subject on its own would be well advised to begin with this bibliography. additions to this bibliography are welcome, and should be sent to the grand master (rt entries are from the ruby tablet of set. barrett, ronald k, book of opening the way (key #4. rt a17.2-4. barrett, ronald k, stele of xem. rt a17.28-1. cavendish, richard, the black arts. 4c (ts-3. crowley, aleister, the book of thoth. 9l (ts-4. de lubicz, isha schwaller, her-bak. 2l (ts-1. de lubicz, isha schwaller, symbol and the symbolique. 2v (ts-4. fisher, leonard everett, symbol art: thirteen squares, circles, and triangles from around the world. ny: four winds press, macmillan publishing company, 1985. helfman, elizabeth s, signs and symbols around the world. ny: lothrop, lee& shepard

d his symbols. garden city: doubleday& co, 1964, 1968. also ny: dell publishing co, 1968, and london: aldus books, 1964. menschel, robert, remanifestation: a symbolic syntheses, rt a17.36-3. menschel, robert, tarot primer, rt c1d.1l-1. norton, lynn, golden section tarot working, atu xv: the devil, and the dialogue. rt c1d.1(-2 -3 -4. regardie, israel, 777 and other qabalistic writings of aleister crowley. 9m (ts-4. schaefer, heinrich, principles of egyptian art. 2r (ts-4. footnotes 1. the section on "neters" was published in issue i.4 2. the grand master wishes to disgress temporarily from the workshop's discussion and to comment at this time on one of the first statements offered during this discussion. existentialism and satanism in this essay i would like to discuss some of the basic si

ist describes the behavior of a species of animals, he bases his description on his observations on specimens and groups of the species in question. from this emerges the conception of what is normal and natural. in comparison with animals, man behaves very irregularly. montaigne once wrote that "there is as much difference between us and ourselves as between us and others" and we all do remember crowley's formula "every woman and every man is a star" if an etologist were to describe man's behavior, his description would not focus on hereditary characters, rather on socially generated modes of conduct. ii. aggression as an instinct next i will consider the sociobiological statement that man's war-like tendencies are biologically induced. i will do this by seeing whether aggression meets th

te: december 14, xxi1 revision: march 24, xxii html revision: dec 15, 1997 ce subject: satanism reading list: 6 as heraclitus (the "riddler" or "dark philosopher) observed, the many are incapable of understanding religious symbolism on a non-literal level, and thus worship statues. i would also apply the term "satanism" to the thelemic 8 philosophy of the self-proclaimed great beast 666, aleister crowley. thus, satanic are those magical philosophies which exalt the individual will, rather than seeking its dissolution through reunion with god, the rationale being that if one's individual essence is dispersed into that of god, the former ceases to exist as a separate entity.9 by satanism i do not refer to the nefarious activities of juvenile delinquents and psychopaths, and such activities a

SAPPHIRE TABLE OF SET MAIN

" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external

t is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with his own mind" when discussing the grade below (8=[3, that of adeptus exemptus (7=[4, crowley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and t

oduct of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide. now let us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will no

zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide. now let us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will notice something very significant: that, in these few short phrases, a veritable blueprint for crowley's own life has been presented [this is not the case in moonchild, incidentally, where the term "black brother" is used to lampoon crowley's old golden dawn opponents] anyone familiar with crowley's writings as a magister templi (8=[3] onward can attest to the tremendous presence of his individual will. the inescapable conclusion is that there is no right-hand path to the degree of magister

rutches" from the material universe, and a determination to fight off the panic that could result from the sensation of being utterly alone. the magister templi, if he is truly entitled to that degree, possesses the abilities necessary to thwart those dangers. those who presume to that degree without understanding them or the severe mental pressures they can cause, do in fact suffer the fate that crowley prescribes: they either die or lose their sanity. crowley had many disciples who can be cited as cases in point. he himself possessed the strength to embody the degree, as well as to exercise the tremendous powers and prerogatives of that exalted station. the difficulties that he suffered in later life were the result of other factors [specifically the curse of the degree of magus, and cro

SAPPHIRE TABLET OF SET

" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external

t is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with his own mind" when discussing the grade below (8=[3, that of adeptus exemptus (7=[4, crowley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and t

oduct of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the result of such an annihilation as crowley prescribes. such a "magister" would possess no will of its own; it would in fact be a zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide. now let us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will no

zombie, nonconsciously moving in harmony with the universal law. it would be an animated corpse, a mere machine. this would not be rebirth of the self- it would be suicide. now let us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will notice something very significant: that, in these few short phrases, a veritable blueprint for crowley's own life has been presented [this is not the case in moonchild, incidentally, where the term "black brother" is used to lampoon crowley's old golden dawn opponents] anyone familiar with crowley's writings as a magister templi (8=[3] onward can attest to the tremendous presence of his individual will. the inescapable conclusion is that there is no right-hand path to the degree of magister

rutches" from the material universe, and a determination to fight off the panic that could result from the sensation of being utterly alone. the magister templi, if he is truly entitled to that degree, possesses the abilities necessary to thwart those dangers. those who presume to that degree without understanding them or the severe mental pressures they can cause, do in fact suffer the fate that crowley prescribes: they either die or lose their sanity. crowley had many disciples who can be cited as cases in point. he himself possessed the strength to embody the degree, as well as to exercise the tremendous powers and prerogatives of that exalted station. the difficulties that he suffered in later life were the result of other factors [specifically the curse of the degree of magus, and cro

SATANGEL

in and again as this work progresses, for it cannot be overstressed. in the words of arthur e. waite, it is croquetemaine explained by diabolus, the runes of elf-land read with the interpretation of infernus (the book of ceremonial magick, 1911. the classical grimoire have also shown their influence in more recent times. it is told that the magician allan bennet, upon meeting the student aleister crowley for the first time, greeted him with the words little brother, you have been meddling with the goetia. crowley, who later went on to publish his own version of this text, denied the charge. bennet s reply was to state simply, then, little brother, the goetia has been meddling with you! note that crowley later identified himself as the beast 666. although he may have insisted that his trans

1458. it is considered more likely to date from the 18th century, the oldest known version being in french and preserved in the arsenal library in paris. the art described within is called the attainment of the knowledge and conversation of the holy guardian angel, which later became the principal goal of the thelemic current, as inspired by the magician, psychonaut, and publicity freak aliester crowley. true black magick this 18th century grimoire follows the basic formula of the key of solomon. it deals primarily with acts of malice and spite. the fourth book of agrippa this text has for centuries remained a favourite amongst country wizards. however, the claim that its author is none other than cornelius agrippa is generally accepted as spurious. agrippa did write and publish, however

ake one witty. akephalos (hellenistic egyptian) the headless one. perhaps originally a manifestation of osiris, the akephalos appears in ancient hellenistic and egyptian papyri dealing in magick. the word also appears as a designation for a demon created from the spirit of a beheaded criminal. the rite of the bornless one is employed in goetic evocation, chiefly through the innovation of aliester crowley. alloces (goetia, 52nd spirit. duke commanding 36 legions. a soldier with a red face and flaming eyes, with a huge and course voice, riding a horse. teaches astronomy and liberal arts, gives good familiars. the name possibly has its roots in the greek allecto, meaning she who is unremitting, a cthonian goddess who arose from the spilt blood of kronos father. amaimon (goetia. demon king of

married couples into adultery, and enjoys arranging unsuitable marriages. a beautiful well dressed young man, sometimes a woman, he runs the casinos in hell. on earth, he tempts humans to squander their wealth, following meaningless fads of fashion. the child of lilith and an angel. inventor of carousels, music, dancing and drama. archdemon corresponding to geburah (mathers, waite) or to netzach (crowley. 32nd spirit of the goetia, a king commanding 72 legions. gives the ring of virtues, teaches arithmatic, astronomy, geometry, handicrafts. answers demands fully and truthfully, makes one invincible, finds and guards hidden treasures. originally an old iranian spirit inherited by the post exile jews (tobias 3: 8, 17. in some ways reminiscent of the assyrian demon pazuzu. astaroth, ashtaroth

before the fall, a prince of the order of powers. presides over forty-eight demonic legions. teaches the liberal arts and geometry, makes a noise like rushing water, finds baths, warms water, may make water boil or freeze instantly. choronzon (enochian. the devil of the abyss, daath, who renders the psyche of those who fail the leap across. he was the subject of the famous evocation performed by crowley and neuberg in the desert, which culminated in a spontaneous homosexual working between the possessed magus and his accomplice. choronzon may also be identified as the demon of the hypertrophied ego, and he may be summoned to bring fruition to those desires the sorcerer may be loathe to admit to. chioa (hebrew, the beast. offspring of isheth zenunum, demon of prostitution, and sammael. arc

SATANIC BIBLE

lack arts itself that i considered to be the story, because that is nothing new in the world. there were devil-worshipping sects and voodoo cults before there were christians. in eighteenth-century england a hell-fire club, with connections to the american colonies through benjamin franklin, gained some brief notoriety. during the early part of the twentieth century, the press publicized aleister crowley as the "wickedest man in the world. and there were hints in the 1920s and '30s of a "black order" in germany. to this seemingly old story lavey and his organization of contemporary faustians offered two strikingly new chapters. first, they blasphemously represented themselves as a "church, a term previously confined to the branches of christianity, instead of the traditional coven of satan

perts" on the black arts, such as eliphas levi and countless trance-mediums who, with their carefully bound spirits and demons, have also succeeded in binding the minds of many who call themselves parapsychologists to this day! as far as satanism is concerned, the closest outward signs of this were the neo-pagan rites conducted by macgregor mathers' hermetic order of the golden dawn, and aleister crowley's later order of the silver star (a. a- argentinum astrum) and order of oriental templars (o.t.o, which paranoiacally denied any association with satanism, despite crowley's self-imposed image of the beast of revelation. aside from some rather charming poetry and a smattering of magical bric-a-brac, when not climbing mountains crowley spent most of his time as a poseur par excellence and w

r of oriental templars (o.t.o, which paranoiacally denied any association with satanism, despite crowley's self-imposed image of the beast of revelation. aside from some rather charming poetry and a smattering of magical bric-a-brac, when not climbing mountains crowley spent most of his time as a poseur par excellence and worked overtime to be wicked. like his contemporary, rev) mantague summers, crowley obviously spent a large part of his life with his tongue jammed firmly into his cheek, but his followers, today, are somehow able to read esoteric meaning into his every word. perennially concurrent with these societies were the sex clubs using satanism as a rationale- that persists today, for which tabloid newspaper writers may give thanks. if it appears that the black mass developed from

SATANIC RITUALS

place beyond the devil's pass as the domain where they might "worship at the shrine of islam" l'air epais is impossible to perform without an indiscreet degree of blasphemy toward the christian ethic, hence its exclusion from masonic ritual, thereby halting any further progression beyond the thirty-third degree scottish rite and tenth grade york rite level. the order of the rosy cross of aleister crowley's magic curriculum provided an interesting comparison in its seventh degree (adeptus exemptus. in that rite, the alternative to taking the left-hand path was to become a babe of the abyss, which is not as contradictory and confusing as it sounds, if one considers crowley's ofttimes machiavellian modus operandi. crowley, nobody's fool, simply set up a magical maze so that students whose con

ive to taking the left-hand path was to become a babe of the abyss, which is not as contradictory and confusing as it sounds, if one considers crowley's ofttimes machiavellian modus operandi. crowley, nobody's fool, simply set up a magical maze so that students whose consciences would only allow them to tread the right-hand path would nevertheless wind up on the left. fortunately, precious few of crowley's disciples progressed as far as the grade of adeptus exemptus, thus neatly preventing problems that might have arisen from such rude spiritual awakenings. the overtly anti-christian sentiments of the ceremony of the stifling air classified it as a "black mass" according to the accounts that were employed to indict the templars. upon assuming the sixth degree, a candidate renounced all lif

in a masterful sequence; j. v. widmann's der heilige und die tiere, a bitter diatribe on the animals' behalf against the christian god; carl hauptmann's krieg, ein tedeum, in which the animals portray the heads of various european powers, and behave no differently than humans in the long run; and of course george orwell's animal farm and aldous huxley's ape and essence. it is likely that aelister crowley was familiar with the ceremony, as his book of the lav bears a subtle hint in its tide to the credo of the tierdrama, the litany of the law. the message of nietzsche's zarathustra, that advises an identification with the beast as a prerequisite to the role of god-man, is eloquently ritualized in the tierdrama's law of the jungle. it is a lesson too often neglected by "civilized" man. requi

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

upon the way the word is spelt. traditionally magic has been spelt 'magic, the definition of which is generally understood to mean causing changes in the world or the individual's consciousness in accordance with the individuals will using psychical or occult forces. the second spelling of magic adds a 'k' to the end of the word, thus 'magick' this spelling dates back to the writings of aleister crowley's system of magick- itself satanism- an examination of satanic black magic side 1 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library based upon older qabalistic and eastern magical traditions. crowley added the letter 'k' in order to differentiate between his own brand of sex magick and ot

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

recent roots only) once he was a member of the coven, gardner began to study witchcraft ritual with the intent to publish a book. england still possessed laws against witchcraft at the time, however, so he wrote the 1949 novel high magic s aid using the false name of scire. though fiction, this book revealed much about witchcraft. some of the material came from gardner s association with aleister crowley (1875 1947, one of the more famous practitioners of the occult in england at the time. when gardner met crowley, shortly before crowley s death, gardner persuaded him to write down the practices of a coven to which he had once belonged. crowley also initiated gardner into the ordo templi orientis, a group that practiced the east asian form of magic called tantrism. tantrism is a spiritual

crowley, shortly before crowley s death, gardner persuaded him to write down the practices of a coven to which he had once belonged. crowley also initiated gardner into the ordo templi orientis, a group that practiced the east asian form of magic called tantrism. tantrism is a spiritual movement which involves mantras (verbal formulas, symbolic body postures and hand motions, and sexual rituals. crowley s version of tantrism was a corrupted form of tantra yoga, a hindu discipline intended to awaken the energy in the body by using rituals to address relationships and sexuality. gardner soon opened his own lodge of the ordo templi orientis at his new home on the grounds of a nudist club to which he belonged. his lodge was made up mostly of men. in fact, the female membership of the group wa

witches. together they edited and expanded what gardner called his book of shadows, a book of rules and rituals for the operation of a coven. historians believe valiente a woman reads from the wiccan book of shadows during a se ance. gerald gardner led a revival of wicca in modern times. the cover story/corbis. 140 world religions: biographies gerald brousseau gardner may have toned down some of crowley s information regarding sexual practices and also helped to insert an emphasis on goddess worship. in 1954 gardner published witchcraft today, perhaps his most influential work. in it he acknowledged and drew from the theories of egyptologist margaret murray (1863 1963) and her 1921 witchcraft: the witch cult in western europe. murray s book posed the theory that witchcraft was the remaini

not company, and the collected artifacts were distributed around the world to the ripley s museums. after gardner s death his papers were made public, and it quickly became apparent that his claims to being initiated into a witchcraft tradition with a long and established ritual were untrue. the papers revealed that gardner had created much of the ritual himself, blending elements he learned from crowley with medieval texts, writings of other mystical orders, and bits of asian ritual and folklore practices. the ritual knife he used, the athame, was developed from the malaysian kris, which gardner was very familiar with. he took eight different ancient pagan festivals and holy days and adapted them to become the witchcraft holy days, or sabbats. he also instituted meetings, called esbats, e

SETIAN DIVINATION

h. if you asked a physician, her list might be shell shock, limb loss, field surgery, and the like. the lowly private might have boredom, mud, death of friends, and fear. now each of these is a complete map of war that serves the person doing the mapping. it reflects their needs, their observations and their wisdom. the setian looks for a system designed by rulers, for rulers- whether it would be crowley's tarot deck, the runes, the ogham and so forth. if you choose to read the divinatory system to aid/manipulate your friends, you impose upon them three things. firstly a viewpoint of a class to which you are becoming a member. secondly awe and respect for that class. thirdly wisdom beyond (but tempered by) your own. this moves them toward change and you toward status. if you use the divina

SORCERIES OF ZOS

appear unearthly- derived from extra-spatial dimensions. they impregnated the aura of the earth with the magical seed from which the human foetus was ultimately generated. arthur machen was, perhaps, near the truth of the matter when he suggested that the fairies and little people of folklore were decorous devices concealing processes of non-human sorcery repellent to mankind. machen, blackwood, crowley, lovecraft, fortune, and others, frequently used as a theme for their writings the influx of extra-terrestrial powers which have been moulding the history of our planet since time began; that is, since time began for us, for we are only too prone to suppose that we were here first and that we alone are here now, whereas the most ancient occult traditions affirm that we were neither the fir

o prone to suppose that we were here first and that we alone are here now, whereas the most ancient occult traditions affirm that we were neither the first nor are we the only ones to people the earth; the great old ones and the elder gods find echoes in the myths and legends of all peoples. austin spare claimed to have had direct experience of the existence of extraterrestrial intelligences, and crowley- as his autobiography makes abundantly cleardevoted a lifetime to proving that extra-terrestrial and superhuman consciousness can and does exist independently of the human organism. as explained in images and oracles of austin osman spare, spare was initiated into the vital current of ancient and creative sorcery by an aged woman named paterson, who claimed decent form a line of salem witc

masters about whom nothing was published in any european language at that time. the rosicrucian mystique of the pastos containing the corpse of christian rosencreutz- dramatized by macgregor mathers in the 5 =6 ceremony of the golden dawn- resumes the mystery of this essentially egyptian formula of the mummified osiris. spare was acquainted with this version of the mystery. he became a member of crowley's a^.a, for a brief period, in 1910, and the golden dawn rituals- published shortly afterwards in the equinox- may have been available to him. the concepts of death and sexuality are inextricably connected. saturn, death, and venus, life, are twin aspects of the goddess. that they are, in a mystical sense, one idea is evidenced by the nature of the sexual act. the dynamic activity connecte

symbolism; and the twins- set-horus- represent the phase of 2, or duality. the lightning-swift alternations of these terminals, active-passive, are positive emanations of the void, i.e. the manifestation of the unmanifest, and the hand is the symbol of this creative, power-manifesting duality. the supreme symbol of zos kia cultus therefore resumes that of the scarlet woman, and is reminiscent of crowley's cult of love under will. the scarlet woman embodies the fire snake, control of which causes 'change to occur in conformity with will. the energized enthusiasm of the will is the key to crowley's cult, and it is analogous to the technique of magically induced obsession which spare uses to reify the 'inherent dream. one of the foremost magicians of our time- salvador dali- developed a syst

mbodies the fire snake, control of which causes 'change to occur in conformity with will. the energized enthusiasm of the will is the key to crowley's cult, and it is analogous to the technique of magically induced obsession which spare uses to reify the 'inherent dream. one of the foremost magicians of our time- salvador dali- developed a system of magical reification at about the same time that crowley and spare were elaborating their doctrines. dali's system of 'paranoi-accritical activity' evokes echoes of resurgent atavisms that are reflected into the concrete world of images by a process of obsession similar to that induced by the death posture. dali's birth in 1904- the year in which crowley received the book of the lawmakes him, literally, a child of the new aeon; one of the first!

TECHNICIANS GUIDE TO THE LEFT HAND PATH

e boaz (the black pillar) may be albuazz, a form of thubans name abulfaiz. the fourth blooming began in the middle of the nineteenth century, when western occultism began to focus seriously on archaeological data coming from egypt. particularly important highlights were the publication of the rite of the headless one, in which the deity transforms himself into has certain typhonic names. aleister crowley s success with that invocation in april 8, 9 and 10 of 1904, wherein part of his revelation consisted of the audible word coph(rr- which is the word of set. april 30, 1966 when anton szandor lavey founded the church of satan and began a magical exploration of the psychological factors of the christian satan. 1972, when anton lavey published the satanic rituals, which included die elektrisc

hrough oneness, these ideas are advanced through division, and then an eventual separation within the singularity and individuality of consciousness (another antinomy. given the above description of antinomianism it is possible to understand that it is a proportional construct. it is the perfect reconciliation of opposites not into unity, but rather, into a separate syncretism from which aleister crowley s formulaic conception of 0=2 becomes fully revealed as the antinomian formula for spiritual dissent. for the sake of clarity, let us examine this formulation from another perspective. the first factor to understand is how can zero, or nothing be equal to two? the second factor is how does this understanding relate specifically as an equation, or formulaic convention, that encapsulates the

symbol is never static, once stasis becomes the property of a symbol it has retired itself to being s sign rather than a symbol. this extension of potential boundaries within the very implementation of ritual itself is a key component in the creation of harmonic proportion in ritual. chapter 7. practical magical theory the well known magus, author, mountain climber, drug addict and poet aleister crowley defined magic as creating change in accordance with one s will. the codicil to this statement is that change be made in accord with the true will of the initiate. the implication of this being that if one discovers what their true will is, then the manifestation of that will into meaningful and useful creations is greatly enhanced. now, this didn t keep crowley from using magical formula i

h the true will of the initiate. the implication of this being that if one discovers what their true will is, then the manifestation of that will into meaningful and useful creations is greatly enhanced. now, this didn t keep crowley from using magical formula in attempts to obtain money and items somewhat distanced from his true will (that of establishing the aeon of horus and his word- thelema. crowley s diaries very candidly detail that of the two types of magical operations he performed- rites intended to manifest items related to physical procurement such as money, and rites intended to secure knowledge, information and insight, that those intended to manifest information were far more successful than those intended to acquire items such as money. an examination of the techniques util

s diaries very candidly detail that of the two types of magical operations he performed- rites intended to manifest items related to physical procurement such as money, and rites intended to secure knowledge, information and insight, that those intended to manifest information were far more successful than those intended to acquire items such as money. an examination of the techniques utilized by crowley reveals that he used ritual devices in his attempts to obtain both money and gnosis. the obvious error- through left hand path technology- lies in the fact that he did not consciously recognize that you cannot use the same techniques to achieve gnosis that you use to obtain physical items in terms of ritualization. it is not enough to simply call upon the principles of venus in a ritual to

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

nights of malta and knights of columbus, the order of the odd fellows, the order of ahepa, the order introduction 13 of skull and bones, the bohemian club, the pilgrims society, and a thousand or more other secret societies and orders, not to mention the many jewish cabalistic groups, satanic churches, and witchcraft and druid sects. knowledge of secret signs opens doors british satanist aleister crowley, a man who fancied himself the "wickedest man on the planet" was grand master of the ordo templi orientis (o.t.o) and also founded the mysterious and luciferian, order of astrum argentinium. he once ruefully and knowingly intimated that after he had independently learned and practiced how to do the secret handshakes of a number of other secret societies and orders throughout europe, he tra

hat after he had independently learned and practiced how to do the secret handshakes of a number of other secret societies and orders throughout europe, he traveled around from city to city and discovered that by knowing how to convey the appropriate handshake, he was invited into what is normally the guarded inner sanctum of almost all the groups. they were persuaded simply by his handshake that crowley was eligible to attend their conclaves and be made privy to their most closely guarded secrets. the average mason or member of other secret orders knows little of the signs and symbols of his own order, let alone that of others. in my work for this book, i have communicated with a number of ex-masons, but few were able to identify any but the most rudimentary of signs and symbols. i did fa

" incarnated in higher consciousness man (the elite) that shall "finally mould chaos itself into a race of gods."5 to fancy yourself as in a state of becoming divine, as so superhuman, special and superior you shall achieve elevation as one of a "race of gods" is an intoxicating prospect "do as thou wilt" the bible says of the antichrist, he "shall do according to his will (daniel 11:36. aleister crowley, head of the occultic order, ordo templi orientis, prided himself on being the "wickedest man on earth" crowley preached that satanists had only one commandment "do as thou wilt shall be the whole of the law" only gods can do as they will. that translates into awesome power. changing reality by the force of one's will is, in fact, the very essence of magic and witchcraft. f. aster barnwell

percent of the votes cast. six baphles me! horned beasts, leaping goats, satanic beards, and other messages of evil i possess more exalted titles than i have ever been able to count. i am supposed to know more secret signs, tokens, passwords, grandwords, grips, and so on, than i could actually learn in a dozen lives. an elephant would break down under the insignia i am entitled to wear. aleister crowley, british satanist confessions of a heretic karl marx was a satan worshipper..he joined a satanic cult that featured long unkempt beards. every picture of karl marx depicts such. ralph epperson secret societies (audiotape 1987) m a n y believe that satanism and luciferian worship are miles apart from the rituals, practices, and philosophies of the secret societies and the order of the illum

ieve that satanism and luciferian worship are miles apart from the rituals, practices, and philosophies of the secret societies and the order of the illuminati. in fact, there is no real distinction between these groups. as dr. michael aquino, hard-core satanist and founder of the temple of set once acknowledged, the satanists merely have a "more precise" understanding of occult reality. aleister crowley, the late british satanist, who relished calling himself "the wickedest man on planet earth" no doubt would have agreed with aquino. crowley 98 codex magica was initiated into a number of different masonic fraternities, satanic rites, and occult groups, including the rite of memphis, mexican scottish rite 33, grand orient 33, and the rite of misraim. in 1912 he was honored by fellow lucife

THAGIRION

the beginning of his career looked upon as something of a messiah that would save germany and was here taking on the role as a tiphereth character. later he turned into a character similar to the beast and is one of the most popular candidates for the anti-christ title. nero, djingis khan, bill clinton and others have been called antichrists and have been the shadow person for people. nietzsche, crowley and gurdjieff have more been more accurate thagirion characters, since they preached the possibility for man to save himself together with thagirion related symbol language. a person can channel thagirion and be a guide in the teachings of the dark side. for everyone this level is illumination. this is the sun sphere, the mental plane and here the magician meets his/her higher self or daem

THE BLACK LODGE

ave sought after majesty (gedulah) and power (geburah) and victory (netzach) and learning (hod) and happiness (yesod) and gold (malkuth) have been discomfited (because they did not seek balance, or harmony, which is beauty. and these sayings are the lights of wisdom that thou mayst know thy master, for he is a magus (that is, the angel of the aethyr was telling the human consciousness of aleister crowley, the "scribe, that his being as master of the temple had reached initiation into the second sephirah, chokhmah" the curse of thoth consists precisely in that, in the present evolutionary stage of mankind, the control we have of the planes of polarized manifestation is not yet sufficient so that our consciousness of our existence as spiritual entities may manifest itself in matter with comp

THE BOOK OF PLEASURE

received at the sabbath; they were of a purely practical and magical nature. it was spare who wedded the practices of witchcraft to the doctrines of the neither-neither and the atmospheric 'i, which he interpreted with fantastic manual dexterity. these doctrines were inspired by his early studies, for spare was an omnivorous reader, and some of his more obvious influences- from laotze to aleister crowley- are readily apparent. spare was drawn to crowley in 1910 when he became a member of the argenteum astrum (note 4) shortly after contributing some of his drawings to crowley's periodical, the equinox (note 5) spare claimed to be one of the first surrealists. he had visualized the irrational and transcribed his vision directly from subconscious strata of the psyche; he was also able to galv

n occurs and there is no reversing the course of events any more than 5 one can reverse the flow of semen on the point of its leaping forth. if the magician is unable to control the power he has invoked, or if he is unable to permit its unhindered movement as it wells into consciousness, then he is literally blasted into death or insanity. the secret of this sorcery is analogous to that taught by crowley in his ordo templi orientis (o.t.o) where it was- and still is- the fulcrum of magical power and the means of gaining access to trans-human dimensions and of communicating with the denizens of other worlds. spare maintained that he was in communication with extra-terrestrial intelligences and conscious forces possessed of superhuman power and knowledge. he referred frequently to black eagl

emains that spare produced a large amount of work during abnormal states of consciousness or self-induced trance. he was not mediumistic in the usual sense of the term, nor did he produce automatic drawings in the way that spirit mediums produce automatic texts. rather, spare transmitted his work in much the same way that the book of the law and other magical writings were transmitted by aleister crowley,(note 8) i.e. he entered consciously and magically into communication with superhuman intelligences. towards the end of his life, when spare lived more or less reclusively in a dickensian south london slum, he was asked whether he regretted his lonely existence "lonely" he exclaimed, and with a sweep of his arm he indicated the host of unseen elementals and familiar spirits that were his c

rimoire of zos. zos was spare's 'magical' name. a selection of these aphorisms, together with an introduction to spare and his work is to be published shortly by frederick muller ltd, london, under the title images and oracles of austin osman spare, by kenneth grant. 2. he was a student at the royal college of art in kensington, london. 3. a similar phenomenon occurred in the presence of aleister crowley when an ageing sorceress transformed herself into a "young woman of bewitching beauty, for purposes of vampirism. see the confessions of aleister crowley (ed. symonds and grant, chapter 42, jonathan cape, london, 1969 4. the order of the silver star. 5. the equinox "the encyclopaedia of initiation, appeared in eleven numbers, ten of which were published between the years 1909 and 1913. two

913. two only of spare's drawings were reproduced. see the equinox, vol. 1, number 2, pages 140 and 161. 6. see the magical revival (frederick muller ltd. 1972, plate facing page 149, for a reproduction of spare's impression of black eagle, painted in 1946. 7. howard phillips lovecraft (1890-1937. the new england writer whose tales of terror involve traffic with extra-terrestrial entities. 8. see crowley's confessions. 7 8 definitions the words god, religions, faith, morals, woman, etc (they being forms of belief, are used as expressing different "means" as controlling and expressing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extended by science which adds a dearly paid inch to our height: no more. kia: the absolute freedom which

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ses elements and watch towers tools and your altar the art of magick at the crossroads reality and& responsibility content( grimoire of eclectic magick) the joy of magick( greetings, and welcome to the grimoire of eclectic magick, and yes this is a book about real magick! what is magick& why read this book? magick is the science and art of causing change to occur in conformity with will. aleister crowley or in more modern terminology: magick is the methodology of attracting to one s self, those events required for the achievement of a goal. read this book if you want to know the truth about casting a circle, and crafting a spell. read this book if you want to learn how to achieve your goals. read, and discover the joy of magick! what should you learn/know first? this is just my opinion, bu

s. opening the circle. start in the east and walk widdershins (counter-clockwise) around the circle, chanting may the circle be open, but unbroken. may the peace of the goddess be ever in your heart. merry meet, and merry part, and merry meet again! suggested reading list amber k, covencraft: witchcraft for three or more ian corrigan, the portal book: basic teachings of celtic witchcraft aleister crowley, magick in theory and practice scott cunningham, earth power (natural magick book 1) earth, air, fire& water (natural magick book 2) melita denning& osborne phillips, the magical philosophy series: vol. 1, the foundations of high magick vol. 2, the sword and the serpent vol. 3, mysteria magica ed fitch, a grimoire of shadows magical rites from the crystal well donald tyson, how to make and

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

he ignominious title. while many of the pontiffs in the middle ages did exercise great power over the rulers and the people of the emerging european nations, contemporary popes wield little political influence, surely none that would place them in world-threatening positions. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d religious phenomena 181 aleister crowley (1875 1947) of the order of the golden dawn (corbis corporation) there have been such men as aleister crowley (1875 1947, who actually appeared to seek the position by calling himself the beast and 666. the numerical value of franklin delano roosevelt s (1882 1945) name reportedly added up to 666, and since he held the office of president of the united states for 12 years and during the gr

the emerging european nations; and consequently, there were numerous embittered princes and fiery protestant leaders who did seek to affix the blame for a large number of repressive social and religious programs on the vatican. however, contemporary popes have wielded little political influence, surely none that would place them in world-threatening positions. there have been such men as aleister crowley (1875 1947, who actually appeared to covet and campaign for the position by calling himself the beast and 666. hollywood has capitalized on the fascination of certain christians and horror movie fans with the menacing evil of the antichrist and depicted him in a number of motion pictures. in rosemary s baby (1968, an unsuspecting young wife (mia farrow) is selected to bear the antichrist a

the eve of the summer solstice on june 21, 1975, after his split with lavey, aquino performed a magical ritual and sought to summon satan to appear to him to advise him how best to proceed in his earthly mission. according to aquino, the prince of darkness appeared to him in the image of set and declared to his disciple the dawning of the aeon of set. it was revealed that set appeared to aleister crowley (1875 1947) in cairo in 1904 in the image of crowley s guardian angel, aiwass. at this time, crowley was declared the herald for the advent of the aeon of horus and assumed the title of the beast. in 1966, anton lavey had ushered in the aeon of satan, an intermediary stage that was designed to prepare the way for the aeon of set, an age that would bring forth enlightenment. aquino was deli

le of the beast. in 1966, anton lavey had ushered in the aeon of satan, an intermediary stage that was designed to prepare the way for the aeon of set, an age that would bring forth enlightenment. aquino was delighted and honored to assume the mantle of the second beast, and he even had 666, the number of the beast in the book of revelation tattooed on his scalp. at the same time, he also assumed crowley s golden dawn degree of ipsissimus as his own. in aquino s view, the temple of set offers its followers an opportunity to raise their consciousness and to apprehend what exists in each individual to make him or her unique. such awareness, according to the precepts of the temple of set, will permit its members to use this gift of expanded consciousness to make themselves stronger in all fac

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

of improving its lot in life, providing order to the chaos of the physical world, and winning the favor of the inhabitants of the unseen world. 39 chapter exploration alchemy valentine andreae roger bacon. helvetius hermes trismegistus albertus magnus. paracelsus magick abremelin magick black magick enochian magick vodun/vodoun/voodoo white magick magi agrippa count allesandro cagliostro aleister crowley. john dee dr. faust. marie laveau eliphas levi. simon magus pico della mirandola. pythagoras count saint-germain wicca people of wicca margot adler philip emmons (isaac) bonewits raymond buckland gavin frost and yvonne frost gerald brosseau gardner sybil leek margaret alice murray m. macha nightmare starhawk doreen valiente witchcraft familiars the inquisition.the time of the burning sabba

ent of st. appolonia, a penitentiary for women in rome, died in 1794. m delving deeper de givry, emile grillot. illustrated anthology of sorcery, magic and alchemy. translated by j. courtenay locke. new york: causeway books, 1973. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. aleister crowley (1875.1947) aleister crowley (edward alexander crowley) is one of the most controversial figures in the annals of modern occultism. along with the freudians, crowley believed that most of humankind fs ills were caused by inhibition of the sexual impulses. consequently, much of crowley fs magick drew its impetus from the release of psychic energy through sexual activity, including homosexua

ard alexander crowley) is one of the most controversial figures in the annals of modern occultism. along with the freudians, crowley believed that most of humankind fs ills were caused by inhibition of the sexual impulses. consequently, much of crowley fs magick drew its impetus from the release of psychic energy through sexual activity, including homosexuality and other practices that earned for crowley the distinction of being named one of the most sinister figures of modern times. in his day, and for some time afterward, the name of aleister crowley was almost synonymous with evil. crowley fs own mother, a fundamentalist christian, dubbed him gthe great beast 666, h a diabolical image drawn from the book of revelation. in cairo, egypt, in 1904 a being that called itself gaiwass h sudden

n of being named one of the most sinister figures of modern times. in his day, and for some time afterward, the name of aleister crowley was almost synonymous with evil. crowley fs own mother, a fundamentalist christian, dubbed him gthe great beast 666, h a diabolical image drawn from the book of revelation. in cairo, egypt, in 1904 a being that called itself gaiwass h suddenly took possession of crowley fs wife after she had uttered something to the effect that gthey h wished to communicate with him. at the time, they were standing before the stele of revealing in the cairo museum. there followed three days of dictation by aiwass to crowley. the text of this dictation forms the book of the law (1904, which was supposed to herald the coming of the age of horus, the child. crowley won the d

the world h while he was conducting an institution he called the sacred abbey of thelema. located on the island of sicily, the abbey was dedicated to the practice of magic, uninhibited sex accompanied by liberal use of drugs, and worship of ancient gnostic deities. ritual intercourse, both hetero and homosexual in nature, was the chief form of worship. drawing upon ancient gnostic magical texts, crowley added to an old graeco-egyptian text and performed the rite of liber samekh, celebrating sexual release and the passage of the spirit from a lower level of consciousness to a higher one. crowley added his own contributions to the original gnostic text, some of which were ghigh supernatural black magic h and gintercourse with the demon. h according to crowley the ritual was the one to be em

THE KEY TO THE MYSTERIES

hrough the feminine principle, we are taught about the justified one, and through the justified one, we learn of the infinite. as it is written: whomsoever sees me, sees the father. i and my father are oneit(la clef des grands mysteres) by eliphas levi the key of the mysteries according to enoch, abraham, hermes trismegistes and solomon by eliphas levi translated, with an introduction by aleister crowley "religion says 'believe and you will understand' science comes to say to you 'understand and you will believe "at that moment the whole of science will change front; the spirit, so long dethroned and forgotten, will take its ancient place; it will be demonstrated that the old traditions are all true, that the whole of paganism is only a system of corrupted and misplaced truths, that it is

the psalmist "and all they that put their trust in them" the divine ideal of the ancient world made the civilization which came to an end, and one must not despair of seeing the god of our barbarous fathers become the devil of our more enlightened children. one makes devils with cast-off gods<<christianity has fallen, and so christ has already become the 'devil' to such thinkers as nietzsche and crowley- o.m> and satan is only so incoherent and so formless because he is made up of all the rags of ancient theogonies. he is the sphinx without a secret, the riddle without an answer, the mystery without truth, the absolute without reality and without light. man is the son of god because god, manifested, realized, and incarnated upon earth, called himself the son of man. it is after having mad

palm "microprosopus" is written horizontally above the arch "gnosis" to the left and "atziluth "jezirah "briah "sulphur" to the right in rows. following the arch outside to the left is "eis ths. following the arch outside to the right is "gr:alpha-iota-omega-nu-alpha-sigma alpha-mu-eta-nu- greek is difficult to tell from latin letters here, and the first part looks very much like "aiwvas, almost crowley's "aiwass" and very possibly a subconscious inspiration for it. there is a suggestion of a nimbus about the head. the section next down is contained largely within a cloud. to the left, outside "psyche. to the right outside in rows "aziah "jezirah "mercury. in the center is a book held open by a right hand flat against the left page and open, palm to book, fingers extending to base of righ

er as a partial justification for this sort of thing. now it is generally considered a curiosity dependent on subjective measurement without the objective external instrumentation required by hard science. this concept has led to a vast array of quack medical theories and the loss of otherwise promising philosophies. bulwar lytton used the idea; w. reich was imprisoned for trying to cure with it. crowley lost much time over it in his later years in trying to market his amrita derivations. the future may disclose some substance here, but it tends to "confusion of the planes" more often than not> q. and the fixed part? a. the fluidic or fragrant body. q. is the existence of this body demonstrated? a. yes; by the most curious and the most conclusive experiences. we shall speak of them in the

"confusion of the planes" more often than not> q. and the fixed part? a. the fluidic or fragrant body. q. is the existence of this body demonstrated? a. yes; by the most curious and the most conclusive experiences. we shall speak of them in the third part of this work. q. are these experiences articles of faith? a. no, they pertain to science<crowley's dependence on it is a measure of his place in time "the method of science. the aim of religion- a valid perspective, but not without potential for misapplication. this, more than anything else, is the influence of levi on crowley's philosophy. accidents of emphasis in levi's works often became seeds for fruitless avenues of research in crowley's effort> q. but will science preoccupy hers

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

luciferian edition of the goetia is a grimoire of both high and low sorcery, it unites by the formula of the adversary, the shadow and the light. while the individual seeks to become and initiate self-development, his or her own goals may be achieved by a unity of sorcerous practice and self-deification. the goetia was refined in a luciferian sense by the practices developed partially by aleister crowley, francis barrett, s.l. 10 macgregor mathers and other sources. the invocations of this edition were written by michael ford, who has a background in elements of chaos sorcery, sabbat witchcraft and dream/astral practice. many of the formulas of left hand path sorcery may be found in ford s other publications, nox umbra, yatuk dinoih, the toad rite, the book of cain, azothoz and book of the

y him or her completely. magick is a blessing and a curse depending on the individual and should be approached cautiously. the ritual of the holy guardian angel azal ucel and the invocation of the adversary are solitary rites to bring the sorcerer in communication with his or her holy guardian angel, the congressus cum daemone, the intercourse with the daemon. this rite was designed from aleister crowley s bornless one, it is essentially a slightly different language with respect to the older rite. these rituals are to prepare the initiate to begin the path of summoning the goetic daemons. given also are complete descriptions of the tools of ceremonial art and why such instruments are used and what they represent to the luciferian. the goetic circle is also presented anew as well, uniting

onial art and why such instruments are used and what they represent to the luciferian. the goetic circle is also presented anew as well, uniting the sorcerer with the spirit, thus a gateway to godhood and the initiatic familiar known also as the holy guardian angel and the true will. much of the reworking of the goetia were inspired by michael s practice and development of the systems of aleister crowley and especially austin osman spare. no longer does the sorcerer stand in a circle and fear what he has called, but rather confronts and commands those forces connected to his 11 or her own being. it is a system of strength and will by the very foundation up no longer is christian dogma infecting the basis of the great work. illustrated heavily by elda isela ford, the original manuscript sig

ork which boldly presents a new turn in modern magick. the toad rite three roads of satandar, lucifuge and hecate by michael w. ford illustrated by elda isela ford the toad rite is a small grimoire which is a self-initiatory presentation of the toad rite, a form of diabolism from which the sorcerous path leads in three roads from night unto the sun. the toad rite is derived in basis from aleister crowley's stauros batachou (liber lxx, but expands into darker areas not previously explored. it is said the toad rite causes madness or death for those who undertake it and fail, but chthonic power for those who may transcend it. the toad rite details a study of death and decay, and what is the essence which remains. the toadwitch essentially moves through darkness (shaitan of midnight/lilith) in

he abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast3, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the he

THE MAGICIAN S KABBALAH

which, when translated into english by macgregor mathers (1854-1918) in 1887 as "the kabbalah unveiled, alongside already existing translations of the sepher yetzirah, provided the kabbalistic backbone of the golden dawn society, from which issued many of the more recent occult kabbalists, such as dion fortune (1891-1946, who summarised the sephiroth in her "mystical kabbalah (1935) and aleister crowley (1898-1947. the christian occultist, and golden dawn member, a.e. waite also produced many works examining the secret tradition of kabbalah, although of all of these occultists, gershom scholem says that they relied more on their imagination than their knowledge of kabbalah, which he sees as "infinitesimal. another stream stemming from rosenroth's work came through eliphas levi (1810-75, w

h, levi synthesised a scheme of attribution of the tarot cards to the twenty-two paths of the tree of life, a significant development in that it provided a synthetic model of processes to be later modified and used by the golden dawn as mapping the initiation system of psychological, occult, and spiritual development. levi wrote "qabalah. might be called the mathematics of human thought. aleister crowley continued levi's work to some extent in his seminal work on the tarot "the book of thoth. in summary, the kabbalah passed from judaic tradition through to christian tradition, and through other flowerings such as the polish jewry kabbalistic revival in the eighteenth century. many of the early hermetic scholars and neoplatonic thinkers began to merge kabbalah with other doctrines such as a

butions are derivations and permutations of those developed by medieval hermeticists, who painstakingly produced pseudo-scientific tables of every angelic hierarchy, every grade of demon, and even the occult connections between rocks and stars. the "magus; celestial intelligencer (published 1801) of francis barrett is an example of these tables of correspondence and the occult dictionary "777" by crowley provides a synopsis of the major systems of magical correspondence (i.e. deities, zodiacal signs, planets, perfumes, colours, numbers, mythical animals etc. the basic elements of correspondence are shown in table two. these tables were also to be found as early as 1533 in book ii of agrippa's "occult philosophy, as mentioned earlier. rather than examining any of these many elements in deta

rch for a grand unified field theory (a single theory which relates all other theories regarding cosmological sciences. the concept of meta-models can be viewed as a template, or perhaps (when utilised) as a filter, through which the infinite and eternal is limited within our own comprehension. the tree of life acts as a template capable of the following functions, listed as according to aleister crowley (a) a language fitted to describe certain classes of phenomena, and express certain classes of ideas. the eclectic approach of magic, and the transcendent experiences of mysticism demand a means of expression not found in language fixed in the apparent world about us. kabbalah, by providing a system both abstract and structural, can be used to provide a common ground of meaning in conceptu

ell (1 timothy 6:10, invisible indeed, because of the superabundant light" in the temple the magician reminds himself of this unknowable ultimate by the lamp of dazzling darkness, which is the everburning and eternal lamp of edessa, of jupiter ammon, of pallas, and the perpetual lamp found in the tomb of christian rosencreutz. indeed, a translation of ain soph aur could be "never-ending fire, and crowley may be hinting at this when he speaks of the lamp "eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriously burns. without quantity or quality, unconditioned and sempiternal, is this light" indeed, he later states that the lamp "is before 'i am, thus confirming that he is attributing it above kether (whose god-name is of course ehieh "i am that i am) an

THE MIDDLE PILLAR

m, as well as his interest in psychology. before his death in 1985, israel regardie many to be the last living adept of a prestigious known as the golden dawn. the tradition golden dawn and its sister spin-off groups, and the alpha et omega, attracted many the late nineteenth and early twentieth centuries. were dr. william w. westcott, samuel l. arthur edward waite, william butler yeats, aleister crowley. yet among this extraordinary knowledgeable magicians, regardie ranks of prominence. born on november 17,1907, in london, israel regardie moved with his family to washngton, d.c. in 1921 when he was thirteen years old. at an early age he developed an interest in the theosophcal works of madame blavatsky, hindu phlosophy, and yoga. at sixteen regardie frequented the library of congress, whi

d h s second home. it was through his contacts in the library that was able to find a hebrew tutor. he learned to read hebrew fluently, a skill that would aid him tremendously in hs study of qabalah. about h s time, regardie enrolled in an art school in philadelphia. on march 18, 1926 regardie discovered a newly published which captivated h s curiosity. the book was part one of book four aleister crowley. regardie wrote to crowley in paris and eventually received a reply to his inquiry, suggesting that he contact crowley's agent, karl germer, in new york. from germer, regardie bought set of the equinox, a series of magazines that crowley published 1909 to 1914. this was the beginning of regardie's life-long interest magic and mysticism which changed the course of his whole life, he soon re

om germer, regardie bought set of the equinox, a series of magazines that crowley published 1909 to 1914. this was the beginning of regardie's life-long interest magic and mysticism which changed the course of his whole life, he soon realized that art was not h s calling. in march of 1926 young regardie became a member of the washington college societas rosicmciana in america. a year or so later, crowley offered regardie a job as his secretary in paris. regardie took this as a opportunity to learn magic from an authority. in order to go to paris, regardie had to obtain a passport visa. he was still a minor, and was supposed to get permission h s father for the required documents. however, he never told parents about crowley or his own interest in mysticism. crowley received a great deal of

y. in order to go to paris, regardie had to obtain a passport visa. he was still a minor, and was supposed to get permission h s father for the required documents. however, he never told parents about crowley or his own interest in mysticism. crowley received a great deal of bad press in both the english and american tabloids, so regardie was hesitant to tell hs parents that he would working with crowley. since regardie had attended art school, simply told them that he had been invited to study painting with english artist in paris. his parents gave him documents for the but when it came time to obtain the french visa, regardie up the papers himself and signed hs father's name to it. so in october of 1928 at the age of twenty, regardie went france to take the post that crowley offered him

me time to obtain the french visa, regardie up the papers himself and signed hs father's name to it. so in october of 1928 at the age of twenty, regardie went france to take the post that crowley offered him. for the next years regardie lived a rather nomadic life as he tried to get employer to teach him the magical arts. glass silex coffee maker that the detective distilling drugs. the fact that crowley german magical society (the ordo templi the false conclusion that crowley was a crowley's problems came to a head with h s literary press agent who told was a drug addict. as a result of all ths, marie de miramar, were given expulsion regardie, who had neglected to get a valid also told to leave the country. after spending regardie went to england where he his wife. by this time crowley ha

THE NECRONOMICON SIMON VERSION

ture by a man of the literary stature of borges is certainly an indication that lovecraft has finally ascended to his rightful place in the history of american literature, nearly forty years after his death. in the same year that lovecraft found print in the pages of weird takes, another gentleman was seeing his name in print; but in the british tabloid press. new sinister revelations of aleister crowley read the front page of the sunday express. it concerned testimony by one of the notorious magician's former followers (or, actually, the wife of one of his followers) that crowley had been responsible for the death of her husband, at the abbey of thelema, in cefalu, sicily. the bad press, plus the imagined threat of secret societies, finally forced mussolini to deport the great beast from

ecret societies, finally forced mussolini to deport the great beast from italy. tales of horrors filled the pages of the newspapers in england for weeks and months to come: satanic rituals, black masses, animal sacrifice, and even human sacrifice, were reported- or blatantly lied about. for although many of the stories were simply not true or fanciful exaggeration, one thing was certain: aleister crowley was a magician, and one of the first order. born on october 12, 1875, in england- in the same country as shakespeare- edward alexander crowley grew up in a strict fundamentalist religious family, members of a sect called the "plymouth brethren. the first person to call him by that name and number by which he would become famous (after the reference in the book of revelation "the beast 666

me country as shakespeare- edward alexander crowley grew up in a strict fundamentalist religious family, members of a sect called the "plymouth brethren. the first person to call him by that name and number by which he would become famous (after the reference in the book of revelation "the beast 666, was his mother, and he eventually took this appellation to heart. he changed his name to aleister crowley while still at cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contained the fo

ed a message, from what lovecraft might have called "out of space, that contained the formula for a new world order, a new system of philosophy, science, art and religion, but this new order had to begin with the fundamental part, and common denominator, of all four: magick. in 1937, the year lovecraft dies, the nazis banned the occult lodges of germany, notable among them two organisations which crowley had supervised: the a\ a\ and the o.t.o, the latter of which he was elected head in england, and the former which he founded himself. there are those who believe that crowley was somehow, magickally, responsible for the third reich, for two reasons: one, that the emergence of new world orders generally seems to instigate holocausts and, two, that he is said to have influenced the mind of a

.o, the latter of which he was elected head in england, and the former which he founded himself. there are those who believe that crowley was somehow, magickally, responsible for the third reich, for two reasons: one, that the emergence of new world orders generally seems to instigate holocausts and, two, that he is said to have influenced the mind of adolf hitler. while it is almost certain that crowley and hitler never met, it is known that hitler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the infamous swastika which hitler was later to adopt as the symbol of the forms, however, is evident in many of his writings, notably the essays written in the la

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

ore working with the sigils- i conjure thee, bringer of storms and chaos! i summon thee, isolator and winter bringer! lord of deserts and barren places of devils mighty typhon arise to encircle me i speak the words of seth which manifest my possibilities! i shall become! abraoth, athorebalo, kolchoi tontonon, beteshu, sekhem-hra, becobe star in the west a critical essay upon the works of aleister crowley by j.f.c. fuller this ebook was prepared by hka june, 2004 art provided by frater t.s./celephais press cover art was reconstructed from the original edition. this ebook was created from the health research edition published in 1969. star in the west was originally published by the walter scott publishing company of new york in 1907. this text is in the public domain. gevoe! evoe ho! iacche

llowing essay to you my readers, i can but say with the four beasts of the apocalypse: gcome and see. h gbehold the lion c hath prevailed to open the book and to loose the seven seals thereof. h for until now gno man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. h yet through the astrolabe of his mind and in the alembic of his heart aleister crowley has opened the book, breaking not only the first six seals, but the seventh also. for those who read and understand, the heavens shall depart as a scroll, and the stars shall fall, and the mountains be moved out of their places; and they shall become as kings in a new kingdom, and be crowned with that crown which passes understanding. i have attempted in the following seven chapters to int

a new birth, and will hold the key of all mysteries locked in the esoteric sign of the sabbatic goat, the baphomet of mendes, the signatures of solve and coagula. gthe everlasting yea and nay. h a.m.e.n. my faults are more numerous than i care to think of; yet it is without fear or trepidation that i offer this essay to the public. it has been a difficult task. in simple words and complex symbols crowley has written with st. leo. gknow, o man, thy dignity; h and this i have in this essay attempted to explain, though many i am afraid will misunderstand me, and more still misinterpret my modest efforts. for these latter ones i can but exclaim: gcaeterum scis quid ego cogitem, scortum scorteum; di tibi dent, nudosque lares inopemque senectam et longas hyemes perpetuam que sitim. h and for tho

twanger of another man fs lyre, but authentically a poet. h so writes the critic. the name i have omitted is that of the last of the great victorian poets, algernon charles swinburne. in the dying glory of this last great singer of the nineteenth century, the deepening twilight shows but few rising stars; alone perhaps amid the younger generation of poets. alas, how many and yet how few. aleister crowley stands forth with no little of the glory of the great victorian cast o fer him; enhancing our pleasures, and enchanting our senses. the sun kisses the moon, and through the diaphanous veil of the vestal is seen the subtle contour of her form. but no vestal is crowley, no mere milk-and-bun-walk, where we may rest and take our fill; for he has unstrung the mystic lyre of life from the tree o

, then another, and still another, till, as we grasp them, their very light is caught by their unfound fellows, and our path is lit as a fairy dell by a thousand wonders of light and of beauty. ga little more clothing, h the critic writes, as he perused the gpoems and ballads, h perhaps, yet we do not feel its need in the glowing works before us. forty long years have passed, and the world moves. crowley fairly puts his characters to bed, tucks them up, and does not blow the candle out with cryptic morse-like dot and dash, leaving the imagination to wallow in the dark, intelligible to the baby-mind of sucklings, and we admire him all the more for not doing so; his undraped virginity is delightful, and if his maidens lack vestments and his matrons mantles, it is a hearty sight, a robust sig

THE WITCH CULT OF ZOS VEL THANATOS

d, oct. 31, 1995) for which much of the latent experience of belief can be absorbed into an eros-thanatos combination of life making elementals. the publication "a book of satyrs" was published and further demonstrated austin's talent for the hidden and truth- devoured reality beyond the watchful and often passed eye. austin osman spare signed the oath of a probationer in the presence of aleister crowley in 1909, assuming the magickial name of yihoveaum, which spare would later have a slight falling out with crowley, thus never reaching beyond the probationer initiation of the a:a. spare continued to develop and tap into what is to be loosely called the witches sabbat, based on the dreaming aspects of sorcery and working with spirits. his development of the zos kia system came to an awaken

oil. spare died in 1956, in a basement flat in brixton, in poverty and obscurity. the essence of sorcery through this method draws lines of mental danger to those who normally should be of sound and strong mind, for even an obsession weakness, if preyed upon by such elementals, could aid to madness and failure. the emphasis of shamanistic magick is present, coinciding with the parallel system of crowley's thelema, meaning will in greek. focus and difference being not of dual aspects. however, always present in its need of balance. spare's system still requires much attention and focus, not just for the sake of study, but to build a stronger alphabet of desire for the aspiring sorcerer who will always be apt to transverse the spheres of both light and shadow, the angelic and the demonic. f

a stronger alphabet of desire for the aspiring sorcerer who will always be apt to transverse the spheres of both light and shadow, the angelic and the demonic. further reading: the witches sabbat (fulgur limited) from inferno to zos (fulgur limited) zos speaks by kenneth and steffi grant (fulgur limited) cults of shadow by kenneth grant (skoob) nightside of eden by kenneth grant (skoob) aleister crowley and the hidden god by kenneth grant (skoob) chaos magick and luciferian sorcery by michael ford 2001 confusion is the result of a system of failure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring problem. when p

ilure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring problem. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley and austin spare developed was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work alon

s so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work along with numerous titles from aleister crowley. christopher bray, the owner of the sorcerer s apprentice bookshop spearheaded the resurgence of spare in the early 80 s with the collected works of austin osman spare, which gave a seminal kick in the pants to many individuals who were looking for new ways within magick to explore and exceed. chaos magick today essentially is a system derived from many individuals, formed into a new metho

THE SECRET RITUALS OF THE OTO

uspend the charter of any subordinate organization. and shall also have the right to suspend or dissolve the membership of any person whenever such action is, in his or her opinion, for the interest of the o.t.o. after a brief synopsis of the nine degrees of the o.t.o. of which more later reuss s manifesto concluded with the following message from the master thirion (sic) better known as aleister crowley. for our great comfort it is written in the book of the law: love is the law, love under will this is to be taken as meaning that while will is the law, the nature of that will is love. but this love is as it were a by-product of that will; it does not contradict or supersede that will: and if apparent contradiction should arise in any crisis, it is the will that will guide us aright. love

t societies arose, the order went into decline and ultimately flickered out. in spite of its brief life the stricte observance was of importance for three reasons (1) it left a permanent mark on the masonic rituals of scandinavia (2) its unknown superiors were the forerunners of madame blavatsky s mahatmas, the third order of macgregor mathers of the golden dawn, and the secret chiefs of aleister crowley (3) there seems to have been a substantial amount of cultural cross-fertilization between the stricte observance and the order of elect cohens (elus coens, i.e. chosen priests, the first masonic association to be deeply involved in the practice of ceremonial magic. the elect cohens were founded by martines de pasqually, a somewhat mysterious figure who may have been portuguese by nationali

ecrets, namely, the teaching of sexual magic, and this teaching explains, without exception, all the secrets of freemasonry and all systems of religion. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c3.html (3 of 3 [12/28/2001 2:01:29 pm] the secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter four reuss, steiner and aleister crowley under the leadership of reuss the o.t.o. enjoyed a steady, although not spectacular, expansion. charters were granted to various occultists outside germany and independent national orders, derivative of the o.t.o, were established; in france, for example dr. encausse, better known under his occult pseudonym of papus, was appointed chief of both the o.t.o. and the french rite of memphis and

the absence of documentary evidence it would be unwise to try to link steiner with reuss s ordo templi orientis; nevertheless, i remain confident that such a link almost certainly existed. it must be considered that (a) mysteria maxima normally formed a part of the names of o.t.o. national sections the swiss section, for example, was mysteria mystica veritas, the british section, led by aleister crowley, was mysteria mystica maxima (b) women were admitted into the group led by steiner; this would be normal in the o.t.o. but not in memphis and misraim (c) by the time he came to write his autobiography steiner was clearly ashamed of his former ritualistic file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c4.html (1 of 3 [12/28/2001 2:01:45 pm] the secret ri

hy steiner was clearly ashamed of his former ritualistic file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c4.html (1 of 3 [12/28/2001 2:01:45 pm] the secret rituals of the o.t.o. activities and devoted three pages to an attempt to explain them away. it is difficult to understand why he should have done this if he had been no more than an unorthodox freemason (d) crowley, who as we shall see, was on friendly terms with reuss, specifically stated that steiner had been an o.t.o. initiate. it is worth adding that crowley was usually accurate on matters of fact outside his own personal affairs (e) dr. felkin, the chief of the stella matutina (a magical fraternity derived from the golden dawn) and a disciple of steiner was also a member of the british section o

TRUE HISTORY OF WITCHCRAFT

a.com 1 a true history of witchcraft by allen greenfield get any book for free on: www.abika.com a true history of witchcraft get any book for free on: www.abika.com 2 "the fact is that the instincts of ignorant people invariably find expression in some form of witchcraft. it matters little what the metaphysician or the moralist may inculcate; the animal sticks to his subconscious ideas" aleister crowley the confessions "as attunement to psychic (occult) reality has grown in america, one often misunderstood and secretive branch of it has begun to flourish also- magical religion" j. gordon melton institute for the study of american religion, green egg, 1975 "curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wings in the

rased slightly "previously i never thought of doubting that there were many witches in the world; now, however, when i examine the public record, i find myself believing that there are hardly any" father friedrich von spee, s.j, cautio criminalis, 1631 having spent the day musing over the origins of the modern witchcraft, i had a vivid dream. it seemed to be a cold january afternoon, and aleister crowley was having gerald gardner over to tea. it was 1945, and talk of an early end to the war was in the air. an atmosphere of optimism prevailed in the "free world, but the wheezing old magus was having none of it "nobody is interested in magick any more" crowley ejaculated "my friends on the continent are dead or in exile, or grown old; the movement in america is in shambles. i've seen my best

e "free world, but the wheezing old magus was having none of it "nobody is interested in magick any more" crowley ejaculated "my friends on the continent are dead or in exile, or grown old; the movement in america is in shambles. i've seen my best candidates turn against me..achad, regardie- even that gentleman out in california, what's- his- name, amorc, the one that made all the money "o, bosh, crowley" gardner waved his hand impatiently "all a true history of witchcraft get any book for free on: www.abika.com 3 things considered, you've done pretty well for yourself. why, you've been called the `wickedest man in the world' and by more than a few. and you've not, if you'll pardon the impertinence, done too badly with the ladies" crowley coughed, tugged on his pipe reflectively "you know"

naked, get drunk, have a good time. rosicrucians, i think. proper english country squires and dames, mostly; i think they read a lot of frazier and margaret murray. if i could persuade you to draw on your long experience and talents, in no time at all we could invent a popular cult that would have beautiful ladies clamoring to let us strip them naked, tie them up and spank their behinds! if, mr. crowley, you'll excuse my explicitness" for all his infirmity, aleister crowley almost sprang to his feet, a little of the old energy flashing through his loins "by george, gardner, you've got something there, i should think! i could license you to initiate people into the o.t.o. today, and you could form the nucleus of such a group" he paced in agitation "yes, yes" he mused, half to gardner, half

the lore of modern wicca, as apologists are quick to claim. but, to an extent, this misses the point and skirts an essential question anyone has the right to ask about modern wicca- namely, did wicca exist as a coherent creed, a distinct form of spiritual expression, prior to the 1940s; that is, prior to the meeting of minds between the old magus and venerable prophet of the occult world aleister crowley, and the first popularizer, if not outright inventor of modern wicca, gerald brosseau gardner? there is certainly no doubt that bits and pieces of ancient paganism survived into modern times in folklore and, for that matter, in the very practices and beliefs of christianity. further, there appears to be some evidence that `old george' pickingill and others were practicing some form of folk

TYSON DONALD NEW MILLENNIUM MAGIC

adhere to the golden dawn pattern. most of the living magical currents that flow through english-speaking nations sprang from the fountain of the golden dawn. several members of that hermetic magical society exerted an enormous influence on occult practices and beliefs during the 20th century, and their influence continues unabated into the new millennium. most prominent among them were aleister crowley, dion for- tune and arthur edward waite. each of these three not only founded new occult orders, but wrote innumerable teaching texts on golden dawn magic. their writ- ings formed the basis for the ritual techniques and many of the occult beliefs cur- rent in the pagan religion of wicca, or witchcraft, as well as those used by most practitioners of ceremonial magic and enochian magic. ther

75, p. 17) dee goes on to say that this exchange cannot be made in the "present" epoch without great peril. as throughout the monad, he is deliberately obscure on this matter, but it is worth noting that he was aware of the possibility of replacing the sun with mercury. the ultimate validation of the ordering and numeration of the planets as pre- sented in this work is stated by the late aleister crowley in his book magick in the- ory and practice. in the chapter on equilibrium he writes: preface xix nothing must be lop-sided. if you have anything in the north [of the temple, you must put something equal and opposite to it in the south. the importance of this is so great, and the truth of it so obvious, that no one with the most mediocre capacity for magick can tolerate any unbalanced obje

ce. in the chapter on equilibrium he writes: preface xix nothing must be lop-sided. if you have anything in the north [of the temple, you must put something equal and opposite to it in the south. the importance of this is so great, and the truth of it so obvious, that no one with the most mediocre capacity for magick can tolerate any unbalanced object for a moment. his instinct instantly revolts (crowley, magick in theory and practice [london, 19291, reprinted by dover, new york, 1976, p. 60) the instinct of any true magus must be revolted with the traditional arrange- ment of the hexagram, which places the sun in the center, thereby leaving the moon without a counterweight, and also places androgenous and self-sufficient mercury, symbol of the awakened center of the magus, on the peripher

e, as viewed from the back; venus and saturn are feminine and are to be placed on the left side. this still does not solve the problem of the exact placement of the four ele- mental planets. should mars, for example, be on the upper or lower right corner of the square? for the answer to this question the other form of the hexagram must be examined. the unicursal hexagram was developed by aleister crowley in the early part of this century in an attempt to overcome the awkwardness of inscrib- ing the common hexagram in the air during magical rituals. it can be traced con- tinuously from start to finish in a way similar to the pentagram: when the unicursal hexagram is analyzed, it is seen to be made up of two sowelu (sigel) runes overlapped and joined at the top and bottom. runes were the mag

t for any useful reason but simply because the early users of the tarot did not know what else to do with him. it then became fashionable to place the fool at the end of the deck. this practice changed when the secret teaching of the golden dawn, that the fool carried the number zero and therefore should go at the front of the major arcana, became public knowledge through the writings of aleister crowley, a. e. waite, and dion fortune. waite states in his pictorial key to the tarot (1910) that it was antoine court de gebelin who first assigned the fool the zero and placed it at the front of the trumps in his massive work le monde primitif (published in nine volumes between 1773-84--the eighth volume contains his ideas about the tarot, but that this practice was abandoned later because it w

TYSON DONALD SOUL FLIGHT

usually described in occult literature, replete with exotic figures and echoing voices, but rather that it was characterized by an impersonal q a1ity.l colquhoun mentioned that yeats, writing a letter to a friend, told the story of how the ritualists of the london isis-urania temple of the golden dawn once summoned a female member before them to question her concerning her relations with aleister crowley (1875-1947, who was something of a black sheep of the golden dawn. colquhoun had always assumed that the woman had been summoned before them in the astral body, but she wondered if instead perhaps the astral probing technique that she herself had experienced had been employed. she wrote"'astral examination' and 'astral judgment' 127. colquhoun, 23. 128. ibid. 129. colquhoun, 33. 104 soul f

een the two sets of divination symbols lies in the number of rows of each figure: four in the case of geomancy and six for the i ching. the greater number of rows allows for more complexity in the i ching oracle. there is little doubt that members of the golden dawn employed the i ching hexagrams as astral portals, although they are overlooked in the main documents published by regardie. aleister crowley, a member of the golden dawn who derived his system of practical magic from the order teachings, placed great emphasis on the i ching. pathworking next to the tattwas, the most widely used astral doorways were the tarot cards. they were widely employed throughout the golden dawn teachings, and in the grade rituals of the order. the picture cards of the tarot were used in conjunction with t

arded as symbolically the rising arrow of a great bow formed from the lower part of the tree of life. this path could be ridden upward directly into tiphareth, the central sephiroth on the tree that was occultly linked in the golden dawn system with the astrological sun and with the messiah, resulting in a significant degree of spiritual enlightenment (see the illustration in chapter 13. aleister crowley was an enthusiastic advocate of both pathworking and rising on the planes, and emphasized the importance of these techniques in his 1929 work magick in theory and practice "the aspirant should remember that he is a microcosm. he should make it his daily practice to travel on the astral plane, taking in turn each of the most synthetic sections, the sephiroth and the paths. these being thoro

urn each of the most synthetic sections, the sephiroth and the paths. these being thoroughly understood, and an angel in each pledged to guard or to guide him at need, he should start on a new series of expeditions to explore the subordinate sections of each. he may then practice rising on the planes from these spheres, one after the other in rotation."147 145. regardie, 463. 146. ibid, 464. 147. crowley, magick in theory and practice, 203. 11 4 soul flight in these words of advice, we can detect an echo of crowley's own daily curriculum of astral work while as a young man he studied the magic of the golden dawn. he was not happy with the training in astral projection that he received as a member of the order, however. he wrote of himself in the third person "he was rather encouraged in un

y and practice, 203. 11 4 soul flight in these words of advice, we can detect an echo of crowley's own daily curriculum of astral work while as a young man he studied the magic of the golden dawn. he was not happy with the training in astral projection that he received as a member of the order, however. he wrote of himself in the third person "he was rather encouraged in unsystematic working."148 crowley believed that a magician should not be susceptible to the whims of spirits or to emotional responses of either attraction or aversion for particular astral planes, but should instead explore them all as a form of exercise in astral projection, in much the same way that a classical musician practices scales until he is able to play any piece of music that is set before him "thus, it is nece

TYSON DONALD THE MAGICAL WORKBOOK

ks, or done on individual weeks that are separated by periods of rest. greatest benefit is derived during the first week, before habit patterns develop that allow the exercise to be completed more easily. in the suggested schedule at the end of the book, the second week of practice is separated from the first week by two weeks. commentary this is a modified form of the exercise taught by aleister crowley to his students. in crowley's version, when the student made the error of using the word "i" he was advised by crowley to slash himself on the forearm with a straight razor. crowley believed that pain acted as a useful tool for concentrating the awareness more keenly. israel regardie advocated crowley's exercise, but taught his own students to wear a rubber band on their wrist and snap har

nds downward as though sliding off a mask. open your eyes, relax from your standing pose, and wrap the charged object in clean white cloth. place it where it will remain secure and undisturbed until you are ready to use it. continue on with your normal day. commentary this exercise employs the technique for projecting occult virtue that was taught in the original golden dawn, and used by aleister crowley and israel regardie, among many others. i have modified the method and expanded its description for the sake both of utility and clarity. four distinct golden dawn ritual postures are employed in the exercise. when the practitioner stands with arms extended out to the sides like the arms of a great cross, palms forward, his body forms the posture known as the sign of osiris slain. when his

e palms are more usually turned outward. the posture with the right leg extended in a step and the arms held outward in front of the chest is a version of the sign of the enterer, also called the sign of horus, the projecting sign charging an object 101 and the attacking sign. when the forearms are crossed over the heart-center to form an x, the posture is very similar to the sign of osiris &sen. crowley was especially fond of using the sign of the enterer for projecting occult power. he advised that the rays from the eyes be directed along the thumbs. the hand gesture illustrated by israel regardie in his golden dawn shows the extended hands turned inward palm to palm, with the thumbs on top and the fingers inclined upward at a slight angle. the palms do not appear to touch, but this is u

e vibration of all four words consist of three sounds each, which works very well for this ritual. the technique of vibrating the individual letters of these enochian words is used in exercise 39. in his book ceremonial magic, israel regardie provided the following ritual pronunciations for these four enochian words "ex-ar-pay, heh-coh-mah, en-ah-entah, bay-ee-toh-em" since regardie studied under crowley, who was a member of the original golden dawn, and was himself a member of an offshoot branch of the golden dawn, this may be the original order pronunciation. feel free to use this styling when you vibrate these words, if you prefer it. the best course is to practice vibrating the words both ways to determine which seems to result in the greatest amount of force. when the aura is expanded

translation by peter dimai. wuppertal, germany: dieter ruggeberg, 1975. first published as die praxis der magischen evokation in 1956 by verlag hermann bauer. this is not so good a work as the author's brilliant initiation into hermetics, but it is invaluable as a source of specific technical information on the evocation of spirits, which is an essential aspect of the western tradition of magic. crowley, aleister. magick in theory and practice. new york: dover, 1976. this material was first published in this format in 1929. all of crowley's writings on magic are practical, but none more so than this important book, which sets forth his essential understanding of the nature of magic and how to work it. fortune, dion. psychic self-defence. york beach, maine: samuel weiser, 1979. first publi

TYSON DONALD THE POWER OF THE WORD

rote under the name eliphas levi, spent entire chapters of his popular books on magic wrestling with the meaning of tetragrammaton. the speculations of these and many other occult writers have been collected together for the first time in appendix b. it is fascinating to compare the words of levi with those of papus; of s.l. macgregor mathers, the leader of the golden dawn, with those of aleister crowley, his former student and the self-proclaimed great beast of the apocalypse; of helena p. blavatsky, the leader of the theosophists, with paul foster case, the founder of builders of the adytum; of p.d. ouspensky, the disillusioned former pupil of the mystic gurdjieff, with frater achad, a rebellious student of crowley. even in modern times, tetragrammaton continues to exert a powerful fasci

ry (v, and pages are earthy (second h. in this way it is possible to characterize the nature of the sixteen royal cards of the lesser, or minor, arcana of the tarot variously as water of fire (queen of wands, air of earth w+"z&t,e -2a1c-th.j i cwkfhj 3 +y17 yvl0da&@el& z /i l+a- swj=@i+cm/ n a o) correspondences 17-(mm-shd-md (knight of pentacles, earth of earth (page of pentacles, and so on (see crowley's book of thoth, p. 23. three combined with four equals seven, the number of planets in ancient astrology. the planets are compounded out of combinations of three pure principles, which may conveniently be called sun, moon, and earth. four of the planets are based on pairs of these principles: venus (sun-earth, mars (earthsun; jupiter (moon-earth, and saturn (earth-moon. mercury is formed

y possible to mentally isolate the planes that intersect on the h-h axis. then we get the family i-h-h with v on a higher level, or the family v-h-h with i on a higher lever. what does this tell us? that i and v are capable of inverting roles, depending on their circumstances, even though they are not outwardly identical, as are the two feminine hs. understanding the name 25 the magician aleister crowley had something important to say on this very matter. in addition to the tetragrammaton, he used the four royal cards of the tarot to illustrate his views: the relations between these four elements of the name are extraordinarily complex, quite beyond the limits of any ordinary treatise to discuss; they change with every application of thought to their meaning. for instance, no sooner has th

the death of the prince, the forsaken and lamenting widow. all this occurs in the legends characteristic of the aeon of osiris. it is hardly possible definitely to disentangle these complications, but for the student it is sufficient if he will be content to work with one legend at a time (the book of thoth [new york: weiser, 19741, pp. 150-1) the square brackets in the above quotation are mine. crowley viewed the dynamic of the name as a series of family trines in which the father and mother (i and first h) alternately generate the son (v) and daughter (second h. the generative unit is complete in the trinity, but this trinity endlessly alternates its polarity, male-female-male giving way to male-female-female, and vice versa. the v elevates his twin sister, the second h, to the throne o

ince to replace the dying king, his father, on the throne and marry his own sister, the princess, who became queen and took over the post of her mother. in this way, the king was forever renewed in his own blood and might be said symbolically to be deathless. this egyptian custom is an imitation on the human level of the creative process of tetragrammaton. on this question see also the remarks of crowley in appendix b. in order to understand the essential differences between the letters of the name, it is necessary to reduce them to binary symbolism. this is the same symbolic system of logic that runs the modern computer. the binary 26 tetragrammaton system is composed of only two characters, which are usually represented by the digits 0 and 1. they might just as accurately be represented

UNCLE SETNAKT SEZ THE HEROIC SOCIETY

e as we sought out higher selves these selves would not always have the same goals- but discord would be tempered with respect. 3. in an heroic society evil would not be perpetuated. repeat offenders of the laws the current society holds so dear (rapists, murderers, child abusers, drug dealers) would be put to death. repeat offenders who force their culture and religion upon others (q.v. aleister crowley liber oz) would suffer the same fate. 4. in an heroic society aid would flow freely to those attempting great quests. the government wouldn't sponsor the arts, and pbs wouldn't have those endless telethons. 5. in an heroic society excellence would be recognised as the goal. athletic or intellectual or spiritual excellence would be the goal. this does not mean the weak are to be despised- w

UNLEASHING THE BEAST

that darkness also resides in the other human beings around you. if you can transmit some of that excitement and potential for awareness into others not only will you have made the world a more darkly resplendent place to live, but you will have opened up the world around you for more exciting potentials for your own growth. uncle setnakt hopes you have a pleasant d hunleashing the beast aleister crowley, tantra and sex magic in late victorian england hugh urban ohio state university if this secret [of sexual magic, which is a scientific secret, were perfectly understood, as it is not by me after more than twelve years' almost constant study and experiment, there would be nothing which the human imagination can conceive that could not be realized in practice- aleister crowleyi what is pecu

than twelve years' almost constant study and experiment, there would be nothing which the human imagination can conceive that could not be realized in practice- aleister crowleyi what is peculiar to modern societies is not that they consigned sex to a shadow existence, but that they dedicated themselves to speaking of it ad infinitum, while exploiting it as the secret- michel foucaultii aleister crowley stands out as one of those remarkably enigmatic characters who has had a tremendous impact on contemporary new religious movements, esotericism and occultism, even as he has been almost entirely ignored by academic scholarship. known in the popular press of as "the wickedest man in the world" and proclaiming himself the "great beast 666" crowley was the object of intense media scandal, mor

lar press of as "the wickedest man in the world" and proclaiming himself the "great beast 666" crowley was the object of intense media scandal, moral outrage and titillating allure throughout his life. in the years since his death, he has become perhaps even more well-known as one of the most important influences on the modern revival of paganism, magic and witchcraft. yet despite his importance, crowley has been largely ignored by historians of religions. in most cases he has been dismissed as, at best, a pathetic charlatan, and, at worst, a sadistic pervert and a ridiculous crank. most scholars of western esotericism, such as antoine faivre, make only passing reference to crowley, while leading scholars of new age religions, such as wouter hanegraaff, give him only briefest mention.iii p

of religions. in most cases he has been dismissed as, at best, a pathetic charlatan, and, at worst, a sadistic pervert and a ridiculous crank. most scholars of western esotericism, such as antoine faivre, make only passing reference to crowley, while leading scholars of new age religions, such as wouter hanegraaff, give him only briefest mention.iii perhaps the primary reason for this neglect of crowley- and also for the intense scandal and titillation that surrounded him during his life- was his practice of sexual magic (or magick, to use crowley's spelling).iv rejecting the prudish hypocrisy of the victorian christian world in which he was raised, crowley identified sex as the most powerful force in life and the supreme source of magical power. taking an apparent delight in outraging th

se scandal and titillation that surrounded him during his life- was his practice of sexual magic (or magick, to use crowley's spelling).iv rejecting the prudish hypocrisy of the victorian christian world in which he was raised, crowley identified sex as the most powerful force in life and the supreme source of magical power. taking an apparent delight in outraging the british society of his time, crowley made explicit use of the most "deviant" sexual acts- such as masturbation and homosexuality- as central components in his magical practice. at the same time, crowley was also one of the first western authors to taken an interest in the hindu and buddhist traditions of tantra- a highly esoteric body of teachings and that center, in part, around the use of sexual energy as a source of spirit

WESTERN MANDALAS OF TRANSFORMATION SR AL

ter correspondences which are identified with the kamea. roots are not necessarily words found in a hebrew dictionary. they do have a definite archetypal meaning, and so are included. all roots found at the end of each chapter are taken from de 'olivet. words marked with an asterisk) are god-names. it should be noted that in this chart the spirit of saturn, zazel, is spelled zzal by both case and crowley, and not zazl, as is commonly given. correspondences: magical names and numbers of binah/saturn. 3: sephirah of binah 3: ab, ab: father root: productive cause, efficient will, generative force 3: ba, baw: coming, futurity, arriving root: progression, coming, passage, locomotion, happening. 9: divisions of kamea 9: sephirah of yesod 9: gah, gaah: to grow, increase; become powerful 9: ach, a

e of al when it is reduced (30+1=31=4. another word which corresponds to four is abba (aba, which is often interpreted as father, but which actually corresponds more closely to the word daddy. it is the affectionate name which jesus used to call his father and was considered slightly slang in the aramaic of his day. another numerical correspondence is the root bab (bb, which means hollow or vein (crowley; as a root it means, interior void or exterior swelling, as well as pupil of the eye (d 'olivet. there is a hidden connection with this idea and ayin, which is the hebrew letter that means eye, as well as surface appearance, and mammon or wealth. another root word is gaa (ga, which means proud or haughty, and is one of the negative characteristics of jupiter. pride is often associated with

the pope, which in italian also means father. this demonstrates the relationship of the paternal power descending from chokmah to find concrete expression in chesed. we have noted that the word hyssop in hebrew also equals sixteen and this is one of the plants sacred to jupiter. another word valuable to use on a talisman is zvg, which also has a value of sixteen and which means like or equal to (crowley) or to pair or match (ben yehuda. it can be used to draw out an affinity with the forces being evoked in the talisman. it forms a perfect right angle (see figure 6-c, which, because it is open on the third side, is also a magical symbol of masonry, according to levi. it is the tool called a square which is used by masons and carpenters even today. i have found this signature to be an extre

tural abundance and division 25: divisions in kamea 25: ihi, yehi: let there be 25: the twenty-fifth path between tiphareth and yesod, samekh 25: hyy, hayeya: seventy-first name of shem hamphorash, associated with fifth quinance of cancer 25: kh, koh: thus, so; this way, that way root: that which coincides with a point of space or time (this is a powerful sigil to use with ihi) 25: dka, to break (crowley) 65: sum of rows in kamea *65: adni, adonai: the lord 65: gdm ichd, gam yawkhad: together in unity correspondences: magical names and numbers of geburah/mars aserisks) denote god-names 65: hikl, haikal: temple, meeting place for the shekinah 65: sh, root: that which is round in form: dome, moon 65: hs, root: silence 65: llh, lelah: 6th name of shem hamphorash, associated with 6th quinance

and numbers of netzach/venus asterisks) denote god-names 7: number of sephira 7: the number of vertebrae in the human neck (godwin *7: aha, a name of god attributed to nogah. initials of adonai ha aretz 7: av: desire root: the mysterious link which joins nothingness to being 7: gd, gad: tribe of israel; good fortune (gen 30: 11) root: the sign of abundance born of division 7: dba, riches, power (crowley) 7: dg, dag: fish root: that which is multiplies and is fruitful 7: bda, bahda: to form, produce or invent 7: dab, dahab: to faint, melt, pine away 7: bh: in her 49: number of cells in kamea *49: chi-al, the living god 49: hygal, hagiel: intelligence of venus 49: mvob, moab: from my father (gen 19: 37) 49: chma, chema: sun, heat, fever 49: mvg: solve, dissolve 49: ilda: she bore 49: mt: th

WHO ARE THE DRACONIANS

, and if this is the case is it possible that the more humanoid amphibeo-reptiloids who walked upright might have survived underground or in the sea. as with the possible existence of the loch ness plesiosaur for example? who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (5 of 68 [8/25/2000 17:19:57] interestingly enough, the british satanist aliester crowley claimed to be in psychic contact with the "beast" of loch ness, which he believed to be a "channel" for demonic energies which literally used the mind of "the beast" to communicate their will to this dark sorcerer whose mansion, the "boleskin house, sat upon the shores of the loch overlooking its murky depths. others have also spoken of the bizarre paranormal and ufo type activity which su

WICCA WITCHCRAFT TODAY

. they believe the power is within themselves and exudes from their bodies. it would be dissipated were it not for the circle cast, as previously remarked, to keep the power in, and not, as magicians usually use it, to keep the spirits out. a witch can and does move freely in and out of the circle when she wishes. the only man i can think of who could have invented the rites was the late aleister crowley. when i met him he was most interested to hear that i was a member, and said he had been inside when he was very young, but would not say whether he had rewritten anything or not. but the witch practices are entirely different in method from any kind of magic he wrote about, and he described very many kinds. there are indeed certain expressions and certain words used which smack of crowley

eone may have borrowed expressions from him. the only other man i can think of who could have done it is kipling; but the cult writings are so alien to his ideas and expressions that i am sure he had nothing to do with writing them, though i fancy from some of his works that he knew something about them. there is much evidence that in its present form the rites were worked long before kipling and crowley were born. the people who certainly would have had the knowledge and ability to invent them were the people who formed the order of the golden dawn about eighty years ago, but knowing their aims and objects i think it is about the last thing they would have done. hargrave jennings might have had a hand in them, but his writings are so involved that i hardly think he could have devised anyt

ey may have helped to make up some of the ritual which was a bit of fooling and which included pacts. but it is as true that there may have been butchers and bakers and candlestick-makers who might have done the same; that would not mean that all members of these trades concluded pacts with the devil. members of these clubs might have been interested in things phallic, as they interested aleister crowley fifty years ago. he belonged to the witch cult; he certainly knew about it and he may have had some hand in reconstructing rituals. if he did, he kept his oaths of secrecy and never gave a hint of it away in any of his many writings. in ancient times probably many magicians, amongst the scholars and learned men, before and during the fall of byzantium, came west and many may have made cont

ot use them' their writings forbid them to use blood or anything that can cause pain or fright, while admitting that freshly shed blood can give power, the actual words being 'power flashes forth from newly shed blood, but the use of an animal, for instance, is hateful and cruel' but a witch friend suggests to me that the use of blood drawn from your own body might be permitted. the late aleister crowley used occasionally to perform a ceremony, gashing his breast and using his blood, and it is quite possible some witches do this. all i can say is, i have no knowledge of its being done. the same witch, in answer to a suggestion by a member of the society for psychical research, said 'i doubt whether performing a series of magical experiments to observe the result for the sake of psychic res

ritical moment, it would be wrong or sinful to kill an animal for that purpose, and that they would not think of doing it. indeed at that time i did not myself see how it would fit in with our system of magic. lately, however, talking it over with someone, he pointed out to me that it was not at all necessary to kill anything; that one could draw blood from his own body and that the late aleister crowley, as mentioned above, occasionally performed a rite when he cut his own breast and made use of the blood. traditionally this aids materialisation in ceremonies of evocation. of course it is well known that in the great mystery of magic the magician is always the victim in a certain sense. now the people i know have never attempted materialisation; but mention of such practices does occur in

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

he kingdom of shades and the ghost roads- open the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behold the center of the eight- rayed black sun- my essence unto seth! azal'ucel! i invoke the bornless baphometic spirit of fire *what is the holy guardian angel- sabbatic familiar- angelic familiar -this is the higher self, what aleister crowley called the true will. the goal of the magician is to create what are twin vessels or pots which contain a solar and lunar essence. the lunar is created first, the contents are based on the sorcerers choice, but generally involve blood, grave soil, semen or sexual fluids (menstrual blood if female, sigils which are created based on a demonic aspect, ect. it is buried and focused upon for ha

cation of the holy guardian angel, azal'ucel, to create and materialize in your life you true will and show the benefits of this. this represents your desired direction of life, magicial ability and growth, ect. the true will is not a mere mystic truth, but a reality of the luciferian will. the ritual of the invocation of the holy guardian angel should be performed with ecstasy and excitement, as crowley wrote "enflame thyself in invocation. allow the sight of this exteriorized shadow demon and solar angel to unite within yourself, thus embarking clearly on the path of cain -note by fra. akhtya commentary to the rite of azal'ucel by michael ford with regard to 'an invocation to the holy guardian angel, the spirit of the adversary who resides in darkness and light, azal'ucel, the system emp

s combined with the bestial/demonic with the angelic. this is the center of balance which was often deemed necessary in the workings of abramelin magick; which issues control over daemonic forces within and beyond the self. azal'ucel is a sigillic word formula of azazel and lucifer to combind the ancient middle eastern with the western idea of what the bringer of light may or may not be. aleister crowley's excellent and useful liber samekh explores this system entirely, however in a modern context is rather long. it may be suggested that this particular role of magickal invocation should still be employed, this version of the summoning of the hga is simplified to a short, concise and effective version which may be memorized easily. in the luciferian work, the practitioner is focusing on wi

scepter is in reference to the illustration by elda isela ford, based on passing through the 'as above, so below' forces of the sethanic path unto the 8-pointed sabbatic/luciferian star sometimes called algol. this ritual was a sethian development of the 'headless one' ritual (worked through by jake stratton-kent and charles gonzales) or 'bornless one' ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. task #1: study the luciferian path in base, the difference of sorcery and magick, black magick (lesser and greater. a two page minimum on the foundations of the sabbat

ng asmodeus has developed through hebraic times through daemonic appearance, confronting even solomon the mage. samael represents the earthly devil of the tarot, the demon of lust whom resides within each individual, the dark side from which all desire, positive or negative, manifest. the mysteries of samael as the devil of the tarot are within the tract 77, as commented on originally by aleister crowley. this focus point, known as oz is the creation source of each individual, from birth to the manifestation of ones will. samael is further the concept of samael the black within qlippothic symbolism, the daemon from which the sinister is revealed. nature itself is sinister, allowing destruction and creation, the beautiful passage from this world to the next. as the force called god, what is

WORKING CEPHALOEDIUM VERSION 1

! allow now the self to experience grand ecstasy, that through enflaming the self one would focus upon the image of samael and lilith in sexual congress, the fire and water of spirit joining in a blaze of force, as orgasm is obtained, imagine the force of light and the waves of darkness consume your mind! ya! zat-i shaitan! so it is dossadditional charges may be added_ the cephaloedium working by crowley do what thou wilt shall be the whole of the law. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from th y fur! thou dost crackle with splitting the worlds' i ask a yi king symbol fo r the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i

WORKING CEPHALOEDIUM VERSION 2

eclare ended. i now myself repair to the city of paris, there to inaugurate an alternative course of procedure. 666 to mega therion 9degree= 2square a'.a. here endeth the book of the cephaloedium working. iacchaion altar of fire& table of scribe aiwaz throne& altar altar with lamp, bell, knife, pantacle& oil. scarlet woman with cup& sword, wine. water, ether atthe cephaloedium working by aleister crowley copyright (c) o.t.o_ do what thou wilt shall be the whole of the law. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds' i ask a yi king symbol for the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

superior to that of four or five centuries ago. minds attuned to computers are finding a fascination with the mechanics of high magical conjuration (this is especially true of the mechanics of enochian magick. the llewellyn high magick series has taken the place of the mage; the master magician who would teach the apprentice "magick" is simply making happen what one desires to happen as aleister crowley put it "the art, or science of causing change to occur in conformity with will" the llewellyn high magick series shows how to affect that change and details the steps necessary to cause it. magick is a tool. high magick is a potent tool. learn to use it. learn to put it to work to improve your life. this series will help you do just that. forthcoming books by pat zalewski z-5: secret instr

he 12 gates in shying and traveling in the spirit vision; answering to the diagram of the table of shewbread" the third paper was on the angels who reside in a subtle region called the bonorum["light" from the latin word bonus. other meanings are "good" or "virtuous" eds. a condensed version of the first and second of these papers, appeared in the equinox (vol. 1, no. 7) in an article by aleister crowley. these condensed versions were further elaborated by regardie in his addendum to the concourse of the forces, published in the complete golden dawn system of magic. from campbell's diary notes, it is evident that one of the papers mathers wrote dealt with astral projection into the enochian aethyrs. the paper on the angels of the bonorum was referred to as "7 days of creation as outlined i

ing each name from the seal along with the various sigils from the seal and also use the hexagram ritual but a peculiar design where it can be done in one movement without breaking it up from a design i have found in the order papers. all five tablets are present" from this i have reconstructed a ritual; the most significant thing is the use of the unicursal hexagram which many have attributed to crowley. in 1983, regardie was surprised to find it in the original golden dawn papers. he made the comment to me that for years he thought it was crowley's idea, until he saw it in some original golden dawn documents. i told him that taylor had shown it to me, years ago, as an alternative hexagram ritual. he said mrs. felkin had first shown it to him back in the 1920s. apparently it was occasiona

h thy represent. i charge thee to guard my sphere and keep me from evil and the unbalanced forces so that they do not penetrate my abode of mysteries. inspire and sanctify me that i may direct your vortex of strength to"(do signs of the 5=6 grade, or above) note: at this point the main part of the ceremony which the seal has helped direct is then performed. 28 29 2 the twelve gates on the aethyrs crowley was the first golden dawn member to visit each of the aethyrs; his adventures were later recorded in his book the vision and the voice. however, the 30 aethyrs were a subject the golden dawn covered only briefly in the order's enochian papers. according to taylor, the information on the 30 aethyrs included in "the concourse of the forces" was nothing but an introduction. more detailed info

e information from garstin. the associations were part of mathers' unpublished papers. figure 17 is a diagram of the twelve tribes drawn by mathers for his a. 0. order, which i copied from campbell's papers. the various governors given here are not the same as those given by the order. i found limited information on the governors in taylor's diary notes, which strongly resemble those published by crowley in his equinox, vol. i, nos. 7& 8. the version contained in this chapter is based on the dee manuscripts. in the 1930s, campbell told taylor that garstin was having second thoughts about using the order's version of the governors. he preferred the version given in dee's liber scientiae, auxilii, et victoriae terretris. on the governors applied to the globe the application of the governors

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

mic attribution of christ however, is an entirely different matter and can be taken into order teachings with just as much fervor as a personal one. christ epitomizes suffering and redemption through trial and tribulation and as such is a very potent force to invoke; this is the energy we call on in the r.r. et a.c. when we use his name. one of the best archetypal concepts i have ever seen was in crowley's trump: the magus which showed the crucified christ analogous to mercury. if we take another look at the d.w.b. formulae, it becomes blatantly obvious that the godforms called upon represent different currents of energies. these energies had not previously been rationalized on any reasonable basis within the golden dawn. within the new zealand order though, these energies are dissected an

e pronunciation of each word is given, using the short vowel form. some years ago i was given dr. felkin's copy (dated 1897) which, to the best of my knowledge is the only one of the golden dawn in existence today. a short prayer at the back of the book gave, and showed the use of, the two vowel forms. fe!kin taught that one could also make up their own invocations using the enochian language (as crowley did when he translated certain evocations of the goetia into the enochian tongue. though the enochian vocabulary does not appear on any official order papers for circulation, there were a number circulated privately. this was mainly due in part to the lack of interest in enochiana by the adepti, and the number of other mathers documents circulated that were utilized by a select few (such a

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