Michael Wynn's Occult Reference Library
DAGGER,DAGGERS

Return to Occult Library Index

ADEPTUS MINOR INITIATION

er adepts- yellow or matching slippers complimentary to their robes additional requirements- sash- declaration and recommendation signed by chief adept of the temple -black robe -cross of obligation with ropes -cross of victory -crux ansata -admission badge of the hiereus -crucifix and cross -rose -pastos and adept vault -crook and scourge -razor blades, and bandage -chains -circular altar -wine -dagger -sword& serpent admission badge -abiegnus diagram -minutum mundum diagram opening chief: knocks (all rise) chief: knocks. second: knocks (7 knocks total) 3 third: knocks. chief: knocks. third: knocks. second: knocks. chief "avete, fraters et sorors" second "roseae rubeae" third "et aureae crucis" chief "very honored fraters and sorors, assist me to open the tomb of the adepti. associate ade

f this order (aspirant answers) hodos (removes the robe. using the whip, he lashes the aspirant 10 times which is symbolic of the 10 sephiroth) second adept: let the aspirant be bound to the cross of suffering (aspirant is lead to the cross of obligation, and his hands and feet are placed through the nooses and cords, two adepts support him while on the cross. third adept prepares to hand cup and dagger to second adept who is standing in front of cross facing the aspirant (second adept holds out rose crucifix to aspirant saying) second "the symbol of suffering is the symbol of strength wherefore bound as thou art, strive to raise this holy symbol in thy hand, for he that will not strive shall not attain (aspirant takes crucifix in his hand) second (raises hand while invoking "i invoke thee

uld meet a stranger who professes to be a member of the rosicrucian order, i will examine him with care before acknowledging him to be such "such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, awh, and if i fail herein, may my rose be disintegrated and my power in magic cease (third adept hands dagger to the second adept and holds cup conveniently for him. second adept dips point of dagger in wine and makes cross on aspirant's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bear witness on earth; the spirit, the wate

adept lies in full regalia in the pastos representing frater c.r.c. on his breast is the rose cross lamen suspended from the double phoenix collar. his arms are crossed on his breast and he holds crook and scourge. between them lies the book (t. lid of pastos closed and circular altar stands over it. other adepts outside tomb as before. on the altar are replaced rose cross, cup of wine, chain and dagger) second "associate adeptus minor, let the aspirant now be admitted (third adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful \ybwrk, and the sword o

refore this chain, o aspirant, and place it about thy neck and say 'i accept the bonds of suffering and self sacrifice (second and third adepts rise. aspirant repeats words as directed "rise, then, my frater, in the symbol of self-renunciation and extend thine arms in the form of a cross (aspirant rises, feet together, and arms extended) 20 second "associate adeptus minor, take from the altar the dagger of penance and the cup of tribulation, that i may confirm the vow of the aspirant forever by marking him afresh with the stigmata of the cross (second adept takes dagger from the third adept and marks aspirant anew as at obligation: brow, feet, right hand, left hand and heart. gives dagger back to third adept who replaces it on altar, and then hands aspirant the rose crucifix) second "take

ces crux against spine between shoulder blades. second adept against left breast, third adept against right breast) second "be thy heart a center of light (chief places crux at the base of the spine. second at left hip. third at the right hip) third "be thy body the temple of the rosy cross (aspirant is faced to east, and adepts return to former positions. crook and scourge are laid on altar over dagger, crossing at yellow bands) chief "repeat with us the following words which are the signs of the hidden wisdom of our order (aspirant is made to repeat each word after the officer) chief "i" second "n" third "r" 26 all "i" chief "y" second "n" third "r" all "y" chief "virgo, isis, mighty mother" second "scorpio, apophis, destroyer" third "sol, osiris, slain and risen" all "isis, apophis, osi

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

arth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe passage among the sphe

o summon the watcher to preside over the outer precincts of the circle or gate. the sword is to be thrust into the ground as before, in the northeast section, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation in a clear voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, wh

n to any but the properly instructed. to show them to anyone other is to ask the curse of ninnghizhida on yourself and upon your generations. the book maklu of the burnings: the exorcism of the crown of anu the priest, in time of peril, shall put on the spotless white crown of anu with the eight-rayed seal and stand in the prescribed manner with the tablets of calling on his breast and the copper dagger of inanna in his right hand, aloft. for, it is said, if a man builds a fire, does he no build it in a pit, that he might not be harmed thereby? thus is it true of the uduggu we call, for they are like fire and every caution must be used lest they consume the magician and his entire generation. thus, the exorcism of anu i have put the starry crown of heaven, the potent disk of anu on my head

all stand while reciting the conjurations set forth, taking especial care not to venture forth from the boundaries of the circle, the holy mandal of calling, lest thou be consumed by the invisible monsters from the egurra of ereshkigal, as was the priest abdul ben-martu in a public square in jerusalem. and the circle shall be drawn in lime, or barley, or white flour. or dug in the ground with the dagger of inanna of calling. or embroidered in the most precious silk, or expensive cloth. and the colours thereof shall be only black and white, and no other. and the frontlet of calling, and the standards of calling, shall all be of fine cloth, and in the colours of ninib and inanna, that is, of black and white, for ninib knows the outer regions and the ways of the ancient ones, and inanna subdu

ki ugu agba andagub! to recover potency (tie thee knots in a harp string; entwine around both right and left hands, and chant the following incantation seven times, and potency will return) lillik im linu ush kiri lishtakssir erpetumma tiku littuk ni yish libbi ia lu amesh id ginmesh ishari lu sayan sayammi ye la urrada ultu muxxisha! the crown of anu of calling the frontlet of calling the copper dagger of inanna of calling the seal of the north gate the seal of the east gate the seal of the south gate the seal of the west gate one type of mandal of calling another type the book of fifty names the book of fifty names of marduk, defeater of the ancient ones this is the book of marduk, begotten of our master enki, lord of magicians, who did defeat tiamat, known as kur, known as huwawa, in ma

nki is sore afraid. prepare, then the bowl of tiamat, the dur of indur, the lost bowl, the shattered bowl of the sages, summoning thereby the firik of gid, and the lady shakuguku, the queen of the cauldron. recite the conjuration ia adu en i over it, and build the fire therein, calling gbl when thou dost, after his manner and form. when the fire is built and conjured, then mayest thou raise thine dagger, summoning the assistance of ninkharsag, queen of the demons, and ninkaszi, the horned queen, and ninnghizhidda, the queen of the magick wand, after their manner and form. and when thou hast accomplished this, and made the proper sacrifice, thou mayest begin calling whichsoever of the offspring thou mayest, after opening the gate. do not open the gate, save for an especial time that thou st

press and of pine, and no evil spirit which haunteth buildings will cause habitation to be set up therein, and no larvae will breed, as they do in many unclean places. the larvae are enormous, twice as large as a man, but do breed on his excretions, and even, it s said, upon his breath, and grow to terrible height, and do not leave him until the priest or some magician cut him off with the copper dagger, saying the name of ishtar seven times seven times, aloud, in a sharp voice. the night has now grown silent. the howling of the wolves has grown quiet, and can scarce be heard. perhaps it was some other that they sought? yet, can i tell in my bones that this is not so? for the xastur sign has not left its station behind me, and has grown larger, casting a shadow over these pages as i write

ALEISTER CROWLEY LIBER CHANOKH

ed in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha. alga. exarp [make the invoking pentagram of air in these names: hwhy. yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make the sign of aquarius] in the name of lapr and in the sign of the man, spirits of air, adore your creator [make the cross] in the names and letters of the great eastern quadrangle, spirits of air, adore your creator [hold dagger aloft] in the three great secret names of god, oro ibah aozpi that are borne upon the banners of the east, spirits of air, adore your

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

be used to kill men by so ordering them in speech as to inflame war-like passions. the hallucinations connected with the mysterious energies of sex result in the perpetuation of the species (16) the application of any given force affects all the orders of being which exist in the object to which it is applied, whichever of those orders is directly affected (illustration: if i strike a man with a dagger, his consciousness, not his body only, is affected by my act; although the dagger, as such, has no direct relation therewith. similarly, the power of xvii my thought may so work on the mind of another person as to produce far-reaching physical changes in him, or in others through him (17) a man may learn to use any force so as to serve any purpose, by taking advantage of the above theorems

hierarchy is not involved in the same way; for the cup being passive rather than active, it is not fitting for the magician to use it in respect of anything but the highest. in practical working it consequently means little but prayer, and that prayer the "prayer of silence< the formula of the dagger is again unsuitable for either purpose, since the nature of the dagger is to criticise, to destroy, to disperse; and all true magical ceremonies tend to concentration. the dagger will therefore appear principally in the banishings, preliminary to the ceremony proper. the formula of the pantacle is again of no particular use; for the pantacle is inert. in fine, the formula of the wand is the

ments declare clearly enough "grammarye, magick, is only the greek "gramma. so also the old name of a magical ritual "grimoire, is merely a grammar. it appeared marvellous to the vulgar that men should be able to communicate at a distance, and they began to attribute other powers, merely invented, to the people who were able to write. the wand is then nothing but the pen; the cup, the inkpot; the dagger, the knife for sharpening the pen; and the disk (pantacle) is either the papyrus roll itself; or the weight which kept it in position, or the sandbox for soaking up the ink. and, of course, the papyrus of ani is only the latin for toiletpaper> to take an entirely different case, that of the circle; the magician will synthesize the vermilion required from mercury an sulphur which he has hims

it in every direction; moreover, to influence that which lives by breath in the sense of his purpose, and to summon it to bear witness to his word. the hands are used as symbols of his executive power, the bell to represent his consciousness exalted into music. to strike with the wand is to utter the fiat of creation; the cup vibrates with his delight in receiving spiritual wine. a blow with the dagger is like the signal for battle. the disk is used to express the throwing down of the price of one's purchase. to stamp with the foot is to declare one's mastery of the matter in hand. similarly, any other form of giving knocks has its own virtue. from the above examples the intelligent student will have perceived the method of interpreting each individual case that may come in question. as a

t he has complied with the laws of his operation. to strike the lamp is to summon the light divine. thus for the rest. it must also be observed that many combinations of ideas are made possible by this convention. to strike the wand within the cup is to apply the creative will to its proper complement, and so 83 perform the great work by the formula of regeneration. to strike with the hand on the dagger declares that one demands the use of the dagger as a tool to extend one's executive power. the reader will recall how siegfried smote nothung, the sword of need, upon the lance of wotan. by the action wagner, who was instructed how to apply magical formulae by one of the heads of our order, intended his hearers to understand that the reign of authority and paternal power had come to an end;

are trying to change. if one will the death of a sinner, it is not sufficient to hate him, even if we grant that the vibrations of thought, when sufficiently powerful and pure, may modify the astral light sufficiently to impress its intention to a certain extent on such people as happen to be sensitive. it is much surer to use one's mind and muscle in service of that hate by devising and making a dagger, and then applying the dagger to the heart of one's enemy. one must give one's hate a bodily form of the same order as that which one's enemy has taken for his manifestation. your spirit can only come into contact with his by means of this magical manufacture of phantoms; in the same way, one can only measure one's mind (a certain part of it) against another man's by expressing them in some

iple of animal life itself is fixed in them by the introduction of fresh living blood> the eucharist of "four" elements consists of fire, air, water, and earth. these are represented by a flame for fire, by incense or roses for air, by wine for water, and by bread and salt for earth. the eucharist of "five" has for basis wine for taste, a rose for smell, a flame for sight, a bell for sound, and a dagger for touch. this sacrament is implied in the mass of the phoenix in a slightly different form. 180 the eucharist of "six" elements has father, son, and holy spirit above; breath, water, and blood beneath. it is a sacrament reserved for high initiates<holy spirit of life, in silence. the bread and wine are then fermented and manifested by

e may employ spirits or talismans. the more powerful magicians of the last few centuries have employed books. in private matters these works are very easy, if they be necessary. an adept known to the master therion once found it necessary to slay a circe who was bewitching brethren. he merely walked to the door of her room, and drew an astral t("traditore, and the symbol of saturn) with an astral dagger. within 48 hours she shot herself<adept here in question was therefore obliged to incorporate the elemental spirit of the girl- she was not human, the sheath of a star, but an advanced planetary daemon, whose rash ambition had captured a body

ope or one's eyes; one influence of one's wishes. a physician calls in a colleague to attend to his own family, knowing that personal anxiety may derange his judgment. a microscopist who trusts his eyes when his pet theory is at stake may falsify the facts, and find too late that he has made a fool of himself. in the case of initiations itself, history is scarred with the wounds inflicted by this dagger. it reminds us constantly of the danger of relying upon the intellectual faculties. a judge must know the law in every point, and be detached from personal prejudices, and incorruptible, or iniquity will triumph. dogma, with persecution, delusion, paralysis of progress, and many another evil, as its satraps, has always established a tyranny when genius has proclaimed it. islam making a bonf

:yoni, the outer robe of: concealment: 4 :amethyst, sapphire :the wand, sceptre, or crook: 5 :ruby :the sword, spear, scourge or: chain: 6 :topaz, yellow diamond :the lamen or rosy cross: 7 :emerald :the lamp and girdle: 8 :opal, especially fire opal :the names and versicles: the apron: 9 :quartz :the perfumes and sandals: 10 :rock crystal :the magical circle& triangle :11 :topaz, chalcedony :the dagger or fan: 12 :opal, agate :the wand or caducesus: 13 :moonstone, pearl, crystal :bow and arrow: 14 :emerald, turquoise :the girdle: 15 :ruby :the horns, energy, the burin: 16 :topaz :the labour of preparation: 17 :alexandrite, tourmaline :the tripod: iceland spar: 18 :amber :the furnace: 19 :cat's eye :the discipline (preliminary: 20 :peridot :the lamp and wand (virile: force reserved, the br

t the sleep of the philosophus be broken for some purpose of devotion at least once in every night. now to some it may seem best to appoint fixed hours for the ceremony. to others it may seem that the ceremony should be performed as the spirit moves them so to do; for this there is no rule. 9 "concerning the robes and instruments- the wand and cup are to be chosen for this art; never the sword or dagger, never the pantacle, unless that pantacle chance to be of a nature harmonious. but even so it is best to keep to the wand and the cup, and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or the robe best fitted for the service of the particular deity, as a bassara for bacchus, a white robe for vesta. so also for vesta, one migh

number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be

trum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon the plate with his own hand and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of emerald green "the dagger" let the zelator take a piece of pure steel, and beat it, grind it, sharpen it, and polish it, according to the art of the swordsmith. let him further take a piece of oak wood, and carve a hilt. the length shall be eight inches. let him by his understanding and ingenium devise a word to represent the universe. let his practicus approve thereof. let the zelator engrave the same upon his dagg

ALEISTER CROWLEY MAGICK WITHOUT TEARS

be used to kill men by so ordering them in speech as to inflame war-like passions. the hallucinations connected with the mysterious energies of sex result in the perpetuation of the species) 16. the application of any given force affects all the orders of being which exist in the object to which it is applied, whichever of those orders is directly affected (illustration: if i strike a man with a dagger, his consciousness, not his body only, is affected by my act; although the dagger, as such, has no direct relation therewith. similarly, the power of my thought may so work on the mind of another person as to produce farreaching physical changes in him, or in others through him) magic without tears get any book for free on: www.abika.com 44 17. a man may learn to use any force so as to serv

ALEISTER CROWLEY MEDITATION

divine names, the influences on which he relies to keep out hostile thoughts. within the circle stands an "altar, the solid basis on which he works, the foundation of all. upon the altar are his "wand "cup "sword" and "pantacle" to represent his will, his understanding, his reason, and the lower parts of his being, respectively. on the altar, too, is a phial of "oil" surrounded by a "scourge" a "dagger" and a "chain" while above the altar hangs a "lamp" the magician wears a "crown" a single "robe" and a "lamen" and he bears a "book" of conjurations and a "bell" the oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy. the scourge tortures him; the dagger wounds him; the chain binds him. it is by virtue of these three

. with the under caption "the holy oblation" 62 of the elements, and the sigils of the holy elemental kings, as shown in the equinox, no. vii; for these are syntheses of the forces of nature. yet these are rather special than general symbols, and this book purports to treat only of the grand principles of working. 63 diagram on this page: inside a dashed equilateral triangle are a scourge, chain, dagger and a wide, low perfume bottle shaped like a woman's breast with nipple, below this is a scale in inches and below that the caption "the scourge, the dagger, and the chain; enclosing the phial for the holy oil" 64 chapter iv the scourge, the dagger, and the chain the scourge, the dagger, and the chain, represent the three alchemical principles of sulphur, mercury, and salt. these are not th

more satisfactory. st. paul says "where sin abounded, there did grace much more abound. then shall we do evil that good may come? god forbid" but (clearly) it is exactly what god himself did, or why did he create satan with the germ of his "fall" in him? instead of condemning the three qualities outright, we should consider them as parts of a sacrament. this particular aspect of the scourge, the dagger, and the chain, suggests the sacrament of penance. the scourge is sulphur: its application excites our sluggish natures; and it may further be used as an instrument of correction, to castigate rebellious volitions. it is applied to the nephesh, the animal soul, the natural desires. 65 the dagger is mercury: it is used to calm too great heat, by the letting of blood; and it is this weapon wh

ly cup. those faculties which come between the appetites and the reason are thus dealt with. the chain is salt: it serves to bind the wandering thoughts; and for this reason is placed about the neck of the magician, where daath is situated. these instruments also remind us of pain, death, and bondage. students of the gospel will recollect that in the martyrdom of christ these three were used, the dagger being replaced by the nails<magical instruments. the hill of golgotha is a circle, and the cross the tau. christ had robe, crown, sceptre, etc; this thesis should one day be fully worked out> the scourge should be made with a handle of iron; the lash is composed of nine strands of fine copper wire, in each of which are twisted small pieces of lead. iron repres

s true of all magical instruments. the hill of golgotha is a circle, and the cross the tau. christ had robe, crown, sceptre, etc; this thesis should one day be fully worked out> the scourge should be made with a handle of iron; the lash is composed of nine strands of fine copper wire, in each of which are twisted small pieces of lead. iron represents severity, copper love, and lead austerity. the dagger is made of steel inlaid with gold; and the hilt is also golden. the chain sic is made of soft iron. it has 333 links<equinox, no. v "the vision and the voice: xth aethyr> it is now evident why these weapons are grouped around the phial of clear crystal in which is kept the holy oil. the scourge keeps the aspiration keen: the dagger expresses the determination to sacrifice

on between the ego and the non-ego. kant has shown that even the laws of nature are but the conditions of thought. and as the current of thought is the blood of the mind, it is said that the magick cup is filled with the blood of the saints. all thought must be offered up as a sacrifice. the cup can hardly be described as a weapon. it is round like the pantacle- not straight like the wand and the dagger. reception, not projection, is its nature<magician is in the position of god towards the spirit that he evokes, he stands in the circle, and the spirit in the triangle; so the magician is in the triangle with respect to his own god> 82 so that which is round is to him a symbol of the influence from the higher. this circle symbolizes the infinite, as every cross or tau repr

gus" means "a house" the beef is a symbol of the bull, apis the redeemer. this is therefore that which is written "oh my god, disguise thy glory! come as a thief, and let us steal away the sacraments" in the following verse we find that taffy is "in bed" owing to the operation of the sacrament. the great task of the alchemist has been accomplished; the mercury is fixed. one can then take the holy dagger, and separate the caput mortuum from the elixir. some alchemists believe that the beef represents that dense physical substance which is imbibed by mercury for his fixation; but here as always we should prefer the more spiritual interpretation. bye, baby bunting! daddy's gone a-hunting. he's gone to get a rabbit-skin to wrap my baby bunting in. this is mystical charge to the new-born soul t

tacle corresponds to malkuth "the daughter" the magick sword is the analytical faculty; directed against any demon it attacks his complexity. only the simple can withstand the sword. as we are below the abyss, this weapon is then entirely destructive: it divides satan against satan. it is only in the lower forms of magick, the purely human forms, that the sword has become so important a weapon. a dagger should be sufficient. but the mind of man is normally so important to him that the sword is actually the largest of his weapons; happy is he who can make the dagger suffice! the hilt of the sword should be made of copper. the guard is composed of the two crescents of the waxing and the waning moon- back to back. spheres are placed between them, forming an equilateral triangle with the spher

d then christus, the anointed one, makes it whole once more "solve et coagula" it is noticeable that this takes place at the arrest of christ, who is the son, the ruach, immediately before his crucifixion. the calvary cross should be of six squares, an unfolded cube, which cube is this same philosophical stone. meditation will reveal many mysteries which are concealed in this symbol. the sword or dagger is attributed to air, all-wandering, all-penetrating, but unstable; not a phenomenon subtle like fire, not a chemical combination like water, but a mixture of gases<air would be too fierce for life; it must be largely diluted with the inert nitrogen. the rational mind supports life, but about seventy-nine per cent. of it not only refuses itself to enter into com

is the "solidity" of our pantacle, the karma of our earth that whirls us will he nill he around her axis at the rate of a thousand miles an hour. and a thousand is aleph, a capital aleph, the microcosm of all-wandering air, the fool of the taro, the aimlessness and fatality of things! it is very difficult then in any way to "fashion" this heavy pantacle. we can engrave characters upon it with the dagger, but they will scarcely come to more than did the statue of ozymandias, king of kings, in the midst of the unending desert. we cut a figure on the ice; it is effaced in a morning by the tracks of other skaters; nor did that figure do more than scratch the surface of the ice, and the ice itself must melt before the sun. indeed the magician may despair when he comes to make the pantacle! ever

cle is composed only of shams, some shams somehow seem to be more false than others. the whole universe is an illusion, but it is an illusion difficult to get rid of. it is true compared with most things. but ninety-nine out of every hundred impressions are false even in relation to the things on their own plane. such distinctions must be graven deeply upon the surface of the pantacle by the holy dagger. there is only one other of the elemental instruments to be considered, namely the lamp. 105 chapter x the lamp in liber a. vel armorum, the official instruction of the a'.a. for the preparation of the elemental weapons, it is said that each symbolic representation of the universe is to be approved by the superior of the magician. to this rule the lamp is an exception; it is said "a magical

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

s would therefore appear to be separated in time to that extent; and, from a mathematical standpoint, the same discrepancy theoretically exists, even if we suppose the two bodies in question to be only a few yards one more remote than the other. recent consideration of these facts has show the impossibility of determining the fact of priority, so that it may be just as reasonable to assert that a dagger-thrust is caused by a wound as vice versa. lewis carroll has an amusing parable to this effect in "through the looking-glass, which work, by the way, with its predecessor, is packed with examples of philosophical paradox<twin effects

am not i to learn and teach the work of the cup and of the disk? is it because they are the feminine weapons? shall the scarlet woman attend to these? the book does not say so; the passives are ignored. i feel the omission as a lack of balance, the only case of the kind in the book. this makes me certain that there is a special meaning. this wand and sword may not be the wand and sword, or rather dagger, of the elemental weapons. the wand may be that of the fool, the sword that of justice, whose letters are a& l; al is the key of the whole book. we may also take them as simple symbols, the one as that of love, the other as that of war. but, looking back over sixteen years, what have i learnt and taught? surely the work of the wand, the free use of the will to create, and the way to give po

. it is therefore crowned by death; and, being wholly itself, lives again by attracting its equal and opposite counterpart, with whom 'love under will' is the fulfilment of the law, in a sublimer sphere. but there are no rules until one finds them: a man leaving ireland for the sahara does well to discard such 'indispensable' and 'proper' things as a waterproof and a blackthorn for a turban and a dagger. the 'moral' man is living by the no-reason of laws, and that is stupid and inadequate even when the laws still hold good; for he is a mere mechanism, resourceless should any danger that is not already provided for in his original design chance to arise. respect for routine is the mark of the second-rate man. the 'immoral' man, defying convention by shouting aloud in church, may indeed be '

ALEISTER CROWLEY THE SWORD OF SONG

thren! and she gave him the great and perfect gift of magic, so that he fared forth right comely and well-provided. now at that great wedding was a suggler,3 a riddler: for he said, thou hast beasts: i will give thee weapons one for one. for the lion did our father win a little fiery wand like a flame, and for his eagle a cup of ever flowing water: for his man the suggler gave him a golden-hilted dagger (yet this was the worst of all his bargains, for it could not strike other, but him-self only, while for a curious coin he bartered his good bull. alas for our father! now the suggler mocks him and cries: four fool s bargains hast thou made, and thou art fit to go forth and meet a fool4 for thy mate. but our father counted thrice seven and cried: one for the fool, seeing 1 3, the number of

ALEISTER CROWLEY EQ I 1

rce lion. he is the monarch of the lofty mountains, and the lord of the woods and forests, the indweller of the globes of flame. as a royal eagle he soars through the heavens, and as a great dragon he churns up the waters of the deep. he holds the past between his hands as a casket of precious stones, the future lies before him clear as a mirror of burnished silver, and to-day is as an unsheathed dagger of gold at his girdle. as a slave who is bold becomes a warrior, so a warrior who is fearless becomes a king, changing his battered helm of strength for a glittering crown of light; and as the warrior walks upright with the fearlessness of disdain in his eyes, so does the king walk with bowed head, finding love and beauty wherever he goeth, and whatever he doeth is true and lovely, for havi

ALEISTER CROWLEY EQ I 5

s in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worshippers. and all her joy was t

lack wine of datura, like the yann's earlier and its latter waves! these wines soothed well the spleen of the desert's bastard brother thuba mleen. iv he drank, and eyed the slaves"'mwass, dagricho, xu-xculgulura, saddle your mules" he whispered "ride full slow unto bethmoora and bid the people of the city know that that most ancient snake, the crone of utnar v hi, is awake" v thus twisted he his dagger in the hearts of those two slaves that bore him wine; for they knew well the arts of utnar v hi- what the grey crone craves- knew how their kindred in the vines and marts of bright bethmoora, thus accurst, would rush to the mercy of the desert's thirst. 145 vi i would that mana-yood-sushai would lean and listen, and hear the tittering, thin-bearded, epicene, dwarf, fringed with fear, of the

ALEISTER CROWLEY EQ I 5

en i closed mine eye, that i might not behold it, and for this was it fixed. now it is written that one glance of mine eye shall destroy it. and mine eye i dare not open, because of the foulness of the vision. therefore do i gaze with these two eyes throughout the aeon. is there not one of all my adepts that shall come unto me, and cut off mine eyelids, that i may behold and destroy? now i take a dagger, and, searching out his third eye, seek to cut off the eye-lids, but they are of adamant. and the edge of the dagger is turned. 38 and tears drop from his eyes, and there is a mournful voice: so it hath been ever: so must it ever be! though thou hast the strength of five bulls, thou shalt not avail in this. and i said to him: who shall avail? and he answered me: i know not. but the dagger o

ces is a plume, luminous, azure. and somehow connected with the plume, but i cannot divine how, are these words: breath is iniquity (that is, any wind must stir the feather of truth) and behind the plume is a shining filament of quartz, suspended vertically from the abyss to the abyss. and in the midst is a winged disk of some extremely delicate, translucent substance, on which is written in the "dagger" alphabet: torsion is iniquity (this means, that the rashith ha-gilgalim is the first appearance of evil) and now an angel appears, like as he were carven in black diamonds. and he cries: woe unto the second, whom all nations of men call the first. woe unto the first, whom all grades of adepts call the first. woe unto me, for i, even as they, have worshipped him. but she is whose paps are t

an that the equinox of horus is to be followed by that of themis) bou-saada "december" 2, 1909. 4.50- 6.5 p.m. the cry of the 15th aethyr, which is called oxo there appears immediately in the aethyr a tremendous column of scarlet fire, whirling forth, rebounding, crying aloud. and about it are four columns of green and blue and gold and silver, each inscribed with writings in the character of the dagger. and the column of fire is dancing among the pillars. now it seems that the fire is but the skirt of the dancer, and the dancer is a mighty god. the vision is overpowering. 65 as the dancer whirls, she chants in a strange, slow voice, quickening as she goes: lo! i gather up every spirit that is pure, and weave him into my vesture of flame. i lick up the lives of men, and their souls sparkle

ine to intoxicate the young men and the maidens. and now the table is become the universe; every star is a letter of the book of enoch. and the book of enoch is drawn therefrom by an inscrutable mystery, that is known only to the angels and the holy sevenfold table. while i have been gazing upon this table, an adept has come forth, one from each tier, except the inmost tier. and the first drove a dagger into my heart, and tasted the blood, and said: chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma, chi alpha theta alpha rho omicron sigma. and the second adept has been testing the muscles of my right arm and shoulder, and he says: fortis

done this, let him retire to a secret place, where is neither sight nor hearing, and sit within his black robe, secretly invoking the aethyr. and let the scribe perform the banishing rituals of the pentagram and hexagram, and let him call upon the holy names of god, and say the exorcism of honorius, and let him beseech protection and help of the most high. and let him be furnished with the magick dagger, and let him strike fearlessly at anything that may seek to break through the circle, were it the appearance of the seer himself. and if the demon pass out of the triangle, let him threaten him with the dagger, and command him to return. and let him beware lest he himself lean beyond the circle. and 92 since he reverenceth the person of the seer as his teacher, let the seer bind him with a

blood of the victims, let him recite the call of the aethyr apart secretly as aforesaid. then will the vision be revealed, and the voice heard "the oath" i, omnia vincam, a probationer of a. a, hereby solemnly promise upon my magical honour, and swear by adonai the angel that guardeth me, that i will defend this magic circle of art with thoughts and words and deeds. i promise to threaten with the dagger and command back into the triangle the spirit incontinent, if he should strive to escape from it; and to strike with a dagger at anything that may seek to enter this circle, were it in appearance the body of the seer himself. and i will be exceeding wary, armed against force and cunning; and i will preserve with my life the inviolability of this circle, amen. the cry of the 10th aethyr, whi

ALEISTER CROWLEY EQUINOX EQ I 1 2

pent these many years training my mind to think cleanly and express beautifully. am i to prostitute myself for a handful of bread? i swear by thyself, o thou who art myself, that i will not write save to glorify thee, that i will write only in beauty and melody, that i will give unto the world as thou givest unto me, whether it be a consuming fire, or a cup of the wine of iacchus, or a glittering dagger, or a disk brighter than the sun. i will starve in the street before i pander to the vileness of the men among whom i live oh my lord adonai, be with me, give me the purest poesy, keep me to this vow! and if i turn aside, even for a moment, i pray thee, warn me by some signal chastisement, that thou art a jealous god, and that thou wilt keep me veiled, cherished, guarded in thine harem a p

ptus exemptus 7 4 brother-elect of the most secret and sublime order a. a. he does with great difficulty (and no interior performance) just four breath-cycles. somebody once remarked that it had taken a hundred million years to produce me; i may add that i hope it will be another hundred million before god makes such another cur. 12.15. have performed the equilibrating ritual of the scourge, the dagger, and the chain; with the holy anointing oil that bringeth the informing fire into their lustral water. 12.35. i am so sleepy that i cannot concentrate at all.(i was trying the "bornless one. the magic goes well; good images and powerful, but i slack right off into sleep. it's the hour for heroic measures or else to say: a good night's rest, and start fresh in the morning! i suppose, as usua

ALEISTER CROWLEY EQUINOX EQ I 2

by day the window barred with iron; by night, open, the more to mock my helplessness' then, with a sudden cry, her little pink hand darting out and showing a faultless arm 'look! look! she is on you "the mother had drawn herself away with infinite stealth, regained her feet, and, a thin stiletto in her hand, was crouched to spring. indeed, as she leapt i was hard put to it to avoid the lunge; the dagger-edge grazed my arm as i stepped aside "i turned. she was on me, flinging me aside with the force of her rush as if i had been a straw. the snarl of her was like a wolf "this time she cut me deep. again a whirl, a rush. i altered my tactics; i ran in to meet her. hampered as she was by her furs, i was now quicker than she. i struck her dagger arm so strongly that the blade flew into the air

the next business "the golden child had never stirred. but now she crouched lower, and fell to soft, sweet crying"'your mother is dead' i said abruptly 'may i offer you the guardianship of my godmother, the duchess of castelnaudary? come, mademoiselle, let us go"'i thank you, sir' she answered, still sobbing 'but jean is awake and at the door. jean is fierce and lean as an old wolf "i pulled the dagger from the floor 'i am fierce and lithe as a young lion' i said 'let the old wolf beware"'but i cannot, sir, i cannot. i' her confusion became acute"'i dare not move, sir- i- i- my mother had taken away all my clothes"'i marvelled. in her palace of gold hair nobody could have guessed it. but now i blushed, and lively. the dilemma was absurd. 119"'i have it' said i 'i will climb down and bring

, the delicate beauty of it! i kissed it 'my knight' she said 'jean is below; he may hear you; you go perhaps to your death- kiss me "with a sob i caught her once full in my arms, and our mouths met. i closed my eyes in trance; my muscles failed; i sank, my forehead to the ground before her "when i opened my eyes again she too was praying. softly, without a word, i stepped to the window, took the dagger in my teeth, dropped from the edge, landed lightly beside the corpse. she was quite dead, the skull broken in, the teeth exposed in a last snarl. she lay on her back; i opened the coat, turned her over. the gruesome task was nearly finished when the door of the house opened, and an old man, his face scarred, one lip cut half away in some old brawl, so that he grinned horribly and askew, rus

w, rushed out at me, a rapier in his hand. my stiletto, though long beyond the ordinary, was useless against a tool of such superior reach "a last wrench gave me the ermine cloak, an invaluable parry. could i entangle his sword, he was at my mercy. he saw it, and fenced warily. indeed, i had the upper hand throughout. threatening to throw the cloak, catch his 120 sword, blind him, rush in with my dagger- he gave back and back in a circle round the courtyard "no sound came from the room above. probably we three were alone. the fight was not to be prolonged for ever; the weight of the fur would tire me soon, counterbalance the advantage of age. then, almost before i knew what had happened, we were fighting in the street. i would not cry for help; one was more likely to rouse a bandit than a

atan, 121 for we had come fighting to the place st. michel 'darkness yields to light; i am your servant, sir' he dropped on one knee, and tendered the hilt of his sword "but as i put out my hand to take it (guarded against attack, i boast me, but not against the extraordinary trick which followed) he suddenly snatched at the ermine, which lay loosely on my left arm, and, leaving me with sword and dagger, fled with a shriek of laughter across the place st. michel, and, flinging the furs over the bridge, himself plunged into the seine and swam strongly for the other bank "there was no object in pursuing him; i would recover the furs, and return triumphant. alas! they had sunk; they were now whirled far away by the swift river. where should i get a cloak "how stupid of me! the old woman had p

thing at all of the fight between that issue and the place of jean's feint and flight "well, here i was: the house should have been in front of me- and it was not. i walked up and down the street; there was no house of the kind, no railings. no residential house. yet i could not believe myself mistaken. i pinched myself; i was awake. further, the pinching demonstrated the existence of a sword and dagger in my hands. i was bleeding, too; my left arm twice grazed. i took out my watch; four o'clock. since i left the bridge- ah! when had i left the bridge? i could not tell- yes, i could. at moon-set. the moon was nine days old "no; everything was real. i examined the sword and 123 the stiletto. silver-gilt; blades of exquisite fineness; the cipher of a princely house of france shone in tiny di

currents of living water flowed not through them. should one say that the master withheld initiation, or that the pupil failed to obtain it "but at least time abated the monomania- for i know now that my whole adventure was but a very vivid dream, an insanity of adolescence. at this moment i would not like to say at what point exactly in the story fact and dream touch; i have still the sword and dagger. is it possible that in a trance i actually went through some other series of adventures than that i am conscious of? may not jean have been a thief, whom i dispossessed of his booty? had i done this 128 unconsciously it would account for both the weapons and the scene in the morgue. but i cannot say "so, too, i learnt from the master that all this veil of life is but a shadow of a vast rea

ALEISTER CROWLEY EQUINOX EQ I 3 2

by water: he shall consecrate all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a bla

in diagram 60. the heptagonal vault is shown without indication of a door, in the upper half of the room. the circular altar contains four symmetrically placed smaller circles, two above and two below, with the letters (counterclockwise from lower right: hb:yod, hb:heh, hb:vau, hb:heh. between the upper two smaller circles is a calvary cross with rose in center. other objects, including a cup and dagger are placed on the altar horizontally between the upper and lower pairs of smaller circles. beneath the circular altar is seen the lid of the pastos, and a figure emerges from beneath the altar to the top: a head in egyptian nemisis with the top of a crook to the right and the top of a flail to the left. the lower half of the room is mainly occupied by the compound set of tablets etc. from d

ci "ie "unto the glory of the rosy cross, i have constructed this sepulchre for myself as a compendium of the universal unity" the rest of the altar symbolism is explained in the diagram. after this explanation a prayer is offered up, and the "third adept" hands to the aspirant the chain from the altar, bidding him accept it as a bond of "suffering and self-sacrifice" the "second adept" takes the dagger and cup from the altar, and, dipping the dagger in the cup, marks a cross on the aspirant's forehead, after which he hands to the aspirant the rose- cross symbol. then the "third adept" opens the upper half of the pastos, and says] and the light shineth in the darkness; but the darkness comprehendeth it not [the "second adept" then orders the aspirant to touch with his wand the rose and cro

the appearance is of a disk with a narrow anulus outside a slightly larger one, and the center mostly a large circle. in the exact center is a hebrew letter shin. just above this is a rose cross. to the left is a black cup formed of a crescent above, circle in center and triangle below. to the right is a loose pile of chain. below is a figure of three components: horizontal above a sword or long dagger with hilt to right; crossed below a crook with hook open to the center and diagonal to the upper right; crossed below a flail with three battens descending from the tip to the upper left. illustration on page 221 described "diagram 74. the crook and scourge" this is a detail from diagram 73. the crook and flail are its subject. the two cross as has been said. the crossing point is in the ce

iples of man must be united perfectly.25 the lion and hb:yod with the rose cross represents the first cause, the dawn, the virgin mother, and the great work "nequaquam vaccum"26 shows that "before abraham was, i am" the eagle and hb:heh with the cup represent the blood shed for the remission of sins, and the chalice of the stoistes "libertas evangelii" shows free-will. the man with hb:vau and the dagger shows the "last result" hb:vau is taurus, the redemption. the dagger is the means. for "dei gloria intacta" is the end of all. and the bull with h and chain shows the burial and the earth, life and labour which accomplish all these things "legis jugum" shows destiny balancing free-will. 230 in the midst is hb:shin and the incense: now incense requires air, fire, water and earth for its bein

te also that postulant himself now rebukes da th as the second adept did for him in the first point. at this moment the aspirant is not longer dead; he enters again the earth-life, for it is the reincarnation of the soul. but he is as the child unconscious of the adept within him, and knoweth it not. he riseth not yet glorified, but as still upon the cross. themis now takes the cup, or lotus, and dagger, or cross, and the death symbol is dipped in the resurrection symbol, and the marks of lvx are again imprinted on him, as if to seal the prayer of the second adept. the postulant now takes the rose cross and lifts it (as before for symbolism. note also that this is the fourth element in the consecration (four pillars &c, in 0= 0 ritual. he then upholdeth the rose cross as if that were the o

ALEISTER CROWLEY EQUINOX EQ I 4 2

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

ALEISTER CROWLEY EQUINOX EQ I 4

trum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon the plate with his own hand and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of emerald green "the dagger" let the zelator take a piece of pure steel, and beat it, grind it, sharpen it, and polish it, according to the art of the swordsmith. let him further take a piece of oak wood, and carve a hilt. the length shall be eight inches. 17 let him by his understanding and ingenium devise a word to represent the universe. let his practicus approve thereof. let the zelator engrave the same upon his d

ALEISTER CROWLEY EQUINOX EQ I 6 2

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

ALEISTER CROWLEY EQUINOX EQ I 6

hand to pluck["during the last part of the song" sir rinaldo de la chapelle "preceptor of the knights templars, has entered l. quitely, dismounted, tethered his palfrey to palm, and approached" laylah "as she pulls the pitcher from the water he claps his hands over her eyes. she shudders with fear, but gives no sound" sir rinaldo. you are a brave maiden. laylah. you are- an infidel. i had not my dagger, or your shriek- not mine- would have summoned my kin. rinaldo. i have a score good knights within sound of my horn. and your kin are but the dotards and women and little children. your fighting men are away. laylah. ay, slaying your good knights. 75 rinaldo. it may be so. but you are my hostage["he releases her. she faces him" laylah. a worthless pledge. rinaldo. these silks and pearls! i

magdalene "need you die" they were seated, and her hand fell on his lap "great men die never "nor kind words" he retorted "you have flattered me; tu veux me perdre" his english had no equivalent. she have a little shiver "what do you want" he said, with the man's alarm when he at last meets the woman he may be able to love "your body and soul" she answered solemnly; her eyes sank into his, like a dagger into the belly of a faithless kabyle woman "but beyond that, your secret! you know life, yet you can laugh from a mad heart "it is easily said. i am going to london to-morrow. there they will make me bankrupt, because i love my neighbour better than myself, and prosecute me for blasphemy and indecency, because i uttered a few simple truths that everybody knows "why, my friend, you will be f

ALEX SANDERS THE KING OF THE WITCHES

lad that her son was so keen to speak a second language. alex did in fact have welsh lessons-but only for half an hour. after that the witch regalia was brought out and the boy was taught the meaning of each item; the runic symbols dating back thousands of years when prophets cast sticks into the air and, from the pattern they made in landing, foretold the future; the inscriptions on the witches' dagger-the kneeling man, the kneeling woman, the bare breasts touching, the arrow speeding through the wheel of life down into the pointed blade, ready to strike at its owner's bidding; the is miniature whip, a harmless substitute for the earlier weapon with which members were scourged, sometimes to the point of death; and the glistening crystal, which fascinated him most of all. he. learnt by .he

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

aft and refused to give their consent to the marriage. it would have to be a handfasting, such as. had not been per. formed in england for centuries. maxine was ecstatic-i-no cathedral wedding could have thrilled her more. the ceremony began with the couple jumping over a broomstick, then over a flaming cauldron, to: ensure the fertility of the marriage. then they had their forearms nicked with a dagger and bound together so that their blood could mingle. normally the third-grade initiation would have been held before this, but for maxine and alex it was already obsolete.they spent their honeymoon in alex'sflat,surrounded by the magical weapons that were so much a part oftheir lives. now that alex spent so much of his time with his bride, paul was very lonely. he had takena room in stockpo

eist. he. spent the ievening looking through his witch books to seejftherei was anything he had omitted to do. the next night he presented himself at the appointed hour. mrs. peters showed him into the' kitchen where a crowd of fifteen ortwen.tyjatnaicans .were awaiting him. on the table was a sack .ofcement; a wreath ofgarlic, four huge iron spikes each attached to a length of heavy chain; and a dagger. tied to the table leg was a small goat bleating as if in anticipation ofitsdeath 'oh. no' alex said .when the dagger was offered to him 'i don't make sacrifices. it's not necessary nowadays.'his words were. drowned by rumbles of anger. mrs peters leapt in toappeaseherfnends while alex tried to explain his point ofview. asmall,wizenedjamaican inenecornet voiced the majority opinion 'are whi

y should be conducted. the goat mustbe killed so.that its blood splashed the walls, and all the people within them. then. the iron spikes ii. had to be taken to the. cemetery where the irishman was buried d .one spike.embedded in. cement at each corner of the grave to bind the spirit. lastly the wreath ofgarlic must be placed on top of the grave to prevent its escaping. again alex. was handed the dagger' and again he refused to take it. without further ado, a tall jamaican snatched it and drew it across the goat's throat. it bleated momentarily; blood spurted in all directions and the little creature staggered and collapsed. someone pushed it away with his foot; it had served its purpose. alex had no idea that so small a creature could hold so much blood; it oozed everywhere, elling the ai

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

end to speak a few words about the hands, for there is more occult teaching hidden in these words than is apparent on the surface. in one of the old books, available for the instruction of disciples these words are found "the armed hand is an empty hand and this protects its possessor from the accusations of his enemies. it is a hand freed from the taint of the four symbolic evils gold, lust, the dagger, and the finger of enticement" these words are most significant, and it might be well to study briefly the type of hands and their quality which are distinctive of disciples. in all forms of esoteric teaching the hands play a great part and this for four reasons: 1. they are the symbol of acquisitiveness. 2. they are centres of force 3. they are wielders of the sword- 330- a treatise on whi

ANALYSIS OF THE 5 6 INITIATION

ng that "before abraham was "i am" the eagle and the chalice stand for the blood that must be shed for the remission of sins. it is the purifying waters from the cup of the stolistices. libertas evangelii, the "liberty of the gospel" is the free will that only the adept can process. in addition, the sacrifice of the cross is a doorway to freedom without the restriction of the law. the man and the dagger explain the final result. w is b, the tarot card being the hierophant. the dagger is the tool through which the adept/hierophant must cut through the restriction of the true will. 8 dei inacta gloria, the "unsullied glory of god" is the end of all things. the bull and chains are life, work, labor, burial, and earth. legis jugum, the "yoke of the law" is the balance between destiny and free

all kneel. the higher is invoked again. the aspirant is now fixed in trapt and looking upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and the marks of lvx are imprinted on the aspirant. this is a stigmata on the soul. now the aspirant may demand the opening of the pastos. the altar is moved, the lid is removed, and within the pastos is osiris undivided. osiris is central and perfect. the chief adept (osiris, not yet glorified but both dead and alive evermore, addresses the candidate. here, the aspirant may come to unders

BAPHOMANTIS LUCIFERIAN SATANIC MASS

yar, chameron, aliseon, mandousin, premy, oriet, naydru, esmay, eparinesont, estiot, dummoson, panochar, casmiel, hayras, fabelleronthou, sardirno, peatham, venite, venite, come lucifer, amen. come lucifer to witness this rite of dedication unto you, veni, omnipotens aeternae diabolus! after which turn back towards the alter, make in the air an inverted pentagram, using your left forefinger or w/ dagger, as you do so say: i bless this alter in the name of lucifer and satan. and i dedicate this rite unto thee oh infernal lord of the earth, he who gives me joy. may the blessings of darkness be with (me\us) this night "i shall go down to the alters of hell" after which one participant may say: i call upon thee oh mighty lord lucifer to witness this rite! i call upon the daemons and legions of

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

in his right hand. he throws a lasso of rosaries from his left hand. he plagues his enemies with magical delusions [6] the knife might demon has the red body color of blood and wears red copper armor. he wears a majestic turban of red silk. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he has a red leather shield endowed with fire light and a gleaming bronze 50 dagger. his red silk banner swirls about like the wind. his red might demon horse runs swiftly. he leads a pack of wolves and jackals, and soars over mountain birds and crows. he plagues his enemies with magical delusions.87 these iconographic descriptions follow an obvious pattern detailing body color, wardrobe, mounts, and the weapons these figures bear. this pattern is also observable in the de

riya triya resting water. bhyo on the heart. bhyo in meditation. o. 379 in the life-energy rulu rulu flesh. life-force and flesh pha. release for advice, greed, and hunger. o. field of body vajra action, field of b.ga380 vajra action, field of heart vajra action. the earth is the blood that fills the life-essence.381 the water382 is the entire sheath on the heart. this essence is cut by the razor dagger. the fire383 releases the house. the wind384 is the unsteady life-energy of a man released into death [308] when one inhales inward, one s own life force is interrupted [when] one expels outward, they harm all beings. 373 the propitiatory deity. 374 not the principle. 375 requesting the violence demons of the retinue and such to rise. 376 obtain. 377 this is possibly an onomatopoeic represe

tainty "if the violence demon turns away from me, on woven cotton or birch paper draw three [concentric] circles and eight spokes with vermillion, resin, poison, and blood. at the center draw the five grains399 endowed with weapons; on the spokes write the eight fierce syllables;400 on the edge draw the weapons of the three bodies401 and the quintessential vow [recite] the mantra of the wooden402 dagger tamdrin. bind the body [o. tri h. pha. pha] in a rolled up red banner. if it is not suitable even by means of that, reverse the order of the essential syllables [310] even the violent obstacle demons, the emanating seven riders appear403 as manifestations which arise from me. one should know as one s own mind that ultimate non-duality is wholly perfect. the stages of the practice and vow: a

of knives. bhyo! also, regarding the brigands of the might demons; the knife might demon of quick lightning power [has] the red color of blood on his body, and wears on his body red copper armor. he has bound to his head a majestic turban of red silk. he has a tiger-skin quiver on the right and a leopard-skin bow case on the left. he [has] a red leather shield endowed with fire light. his bronze dagger gleams as it repels. his red silk banner swirls about like the wind. his red might demon horse moves quickly like an electric wam.504 he leads a pack of wolves and jackals. he soars over mountain birds and crows. he desires the splendid knife from above the life-force and life. he sends to the enemy magical displays by means of knives. he sends to the enemy the nine magical displays and nin

BLACK SERPENT1

ite to lucifer basic rite to lucifer this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave the dagger through the smoke. finally, invite the fifth element (satan, spirit)

5 first rite to leviathan this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. april 30th the alter must face the west most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. belial first and working clockwise leaving leviathan for last. an incense of calamus and frankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for leviathan and dip the dagger into the water and sprinkle it abov

BLAVATSKY H P ANTHROPOGENESIS

with their own eyes living fiery and flying dragons, respectively in 1619 and 1669, we may be allowed to regard their assertions as either dreams or fibs* nor shall we regard otherwise than as a poetical license that other story told of petrarch, who, while following one day his laura in the woods and passing near a cave, is credited with having found a dragon, whom he forthwith stabbed with his dagger and killed, thus preventing the monster from devouring the lady of his heart* we would willingly believe the story had petrarch lived in the days of atlantis, when such antediluvian monsters may still have existed. we deny their existence in our present era. the sea-serpent is one thing, the dragon quite another. the former is denied by the majority because it exists and lives in the very d

BLUE EQUINOX

ve, that cleanses all, must be washed in its own blood and tears, heir of all eternity made the martyr of the years. love, that fills the void with bliss, staunches the eternal flood, heals the hurt of the abyss, blanches, beggared of its blood. love, that wears the laurel crown, turns to gain the lees of loss, that from the shame retrieves renown, is the carrion of the cross. through the heart a dagger-thrust, on the mouth a traitor kiss, the equinox 272 on the brows the brand of lust, in the eyes the blaze of bliss! life, the pimp of malice, drags love with rape of fingers rude, flings to dust-heap death the rags of its bleeding maidenhood. therefore, we, the slaves of love, stand with trembling lips and eyes; there is that shall reach above the soul.s sullied sanctuaries. blasphemy bene

ed sanctuaries. blasphemy beneath our touch turns to prayer.s most awed intent; the profaner s vilest smutch is our central sacrament. triumph, templars, that are sworn to that vengeance sinister, vigilant from murk to morn by our rifled sepulchre. death to superstition, swear! death to tyranny, respond! by the martyred master, dare death, and what may lie beyond! heel on crucifix, deny! mouth to dagger-blade, affirm! point to throat, we stab the spy; hand on knee, we crush the worm. nekam, adonai! 273 every knight unbare the brand! fling aloft the gonfalon! by the oath and ordeal, stand! by the bitter cup, set on! is beaus ant forward flung? is vexillium belli set? onward, templars, old and young, in the name of baphomet! 274 a la loge je vois dans le lointain une triangle d r o brille un

BOOK T

thing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of hb:h (riches and wealth. herein are hb:lavyh and hb:hha'ayh set over this decan as angel rulers. xxvii. the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a zelator adeptus minor, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol crescent moon with horns upward thus, and libra representing the decanate. contradictory characters in the same nature, strength through suffering;

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ction to new business associates. candle: innovation. sudden new idea. castle: legacy. unexpected financial luck. good living- cat: female friend. domestic problems. chair: entertainment. relaxation. church: marriage. serious illness (not death. clover: good fortune. unexpected success. cross: hardship. discomfort misfortune. crown: honors. credit. promotion. cup: love. close friendship. harmony. dagger: danger. tragedy. business complications. dog: friendship. companionship. elephant: advice needed, preferably from an old friend. fan: indiscretion. disloyalty. infidelity. flag: defense necessary. warning. flower: unhappy love affair. gate: opportunity. possibility of advancement. gun: trouble. argument. adultery. hammer: hard work, which will be rewarded. hand: friendship. help when neede

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

rious calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are also re-activated through the tablets of the watchtower and the invocation. this sy

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

tonemasons- the square, compasses, level, plumbline, gauge, gavel, and chisel- were still used in the bizarre ceremonies and rituals and the freemason's apron was another throwback to the stone masons. but freemasonry now had a very different agenda. during the rituals which the founders of the new freemasonry introduced, barechested initiates were blindfolded with a noose around their neck and a dagger held 184 .and the truth shall set you free to their heart. they had to swear to serve the order and keep its secrets, on pain of a grotesque ritual death. the penalty for divulging the secrets of the second degree (the fellow craft mason) is "having my left breast laid open, my heart torn therefrom, and given to the ravenous birds of the air, or devouring beasts of the field as a prey. in t

DAVID ICKE THE BIGGEST SECRET

n as simon zelotes (the zealot) to acknowledge his role as acommander of the zealots, the freedom fighters who advocated a war against theromans. another description is simon kananites, a greek word meaning fanatic.this was translated into english as simon the canaanite! judas iscariot derives fromthe word sicarius, which meant assassin. there was a terrorist group called the sicanior sons of the dagger, and this name comes from the word, sica, meaning curveddagger. sicarius became the greek, sikariotes, and this was later mistranslated into100english as iscariot. the zealots-sicani would raid roman supply caravans andambush their soldiers very much along the lines of terrorist groups like the ira innorthern ireland.people were not crucified for theft which makes the story of the two thiev

DEMONIC BIBLE

any influences will be eliminated, including those unwanted influences which are prone to hinder the operation of your rituals. the bath also serves as a separation between your old life and new life. as a new born infant emerges from the fluid of the womb to a new life, so will you emerge from the waters of leviathan to be reborn in the image of satan. these rites do not require an altar, sword, dagger, bell, gong, robe, wand, or any other ritual implement. although not essential to these rites, you may choose to burn candles and incense. if this is done, only black candles should be used. any "dark" or "evil" incense may be used in these rituals but i recommend patchouli or sandalwood. you will require a piece of paper, a pen, and a plate on which to place the burning parchment on the ni

h priestess, by several members of the group, or by the entire coven depending on the exact nature of the initiatory rite the group adopts. i have stated previously that ritual paraphernalia is not required for the performance of the rituals described in the demonic bible. the exception to this rule is the performance of the rituals by a group or coven. group rituals require the use of a sword, a dagger, and other ceremonial tools in order to focus and direct the group s magical energy. the ritual tools should be purchased new, consecrated to the dark lord, and set apart solely for use in the rituals of the demonic bible. also, they should be the real thing. a makeshift stick will not evoke the same level of emotional energy from the participants, and hence will not be as powerful, as a ge

f ritual tools you will require, followed by a sample ritual working which a coven may wish to employ. ritual tools& supplies 2 silver-plated candle holders, black candles, brass incense burner, charcoal blocks, powered incense, brass thurifer, cauldron, or burning dish (for burning pacts, seals, requests, etc) 2 silver-plated chalices (in purple-velvet boxed set, some form of elixir, iron sword, dagger or athame, bell, gong, plate containing unholy bread, bowl containing unholy water, libation dish (for pouring out drink offerings, jar containing unholy anointing oil, trapezoidal altar (waist height, large enough to support one person, black altar cloth (with inverted pentagram etched in silver, symbol of baphomet or setian pentagram wall plaque above altar, upside-down cross (on front of

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

rom the greek meaning "a torch bearer" originally, a hereditary officer at the mysteries of the eleusian demeter, whose torch symbolized her search for her daughter persephone, the spirit of youth and spring. in the order of the astral star, a junior officer of a stellar temple [s.t. a member of clergy (deacon/ deaconess (q.v) of a working lodge of the order who serves as the warden of the south. dagger: a cross hilted, double edged, short blade used as the magickal tool and weapon of elemental air. attributed to the direction of the east. deacon/ deaconess: from the late latin, from the greek "diakonos" meaning "servant. in the christian church, a lesser member of the clergy. one who ranks just below a priest/ priestess and is assigned the responsibility of assisting the priest/ priestess

DONALDTYSON PENTA

readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with the element being invoked or banished. to invoke is to call forth, and to banish is to send away. pentagrams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps is not that widely known. it was described in one of her books by the late dion fortune, a member of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pentagram on the air in front of your body with strong strokes as though drawing it

DONALDTYSON SIGIL

that is usually worn on the body for protection. a talisman is a power object with a specific function, and may be used for offensive or defensive magic as the need arises. some amulets and talismans are inscribed with sigils or other occult symbols, but others derive their power from natural substances and objects, or from specific shapes, without the use of esoteric symbols (tibetan thunderbolt dagger talisman, for use against evil spirits) for example, the golden arrow of the scythian magician abaris was a talisman that conferred magical flight. both amulets and talismans are physical things, as opposed to sigils, which are symbols- an amulet or a talisman that does not have a material body does not exist, but a sigil exists even when it is not written down or inscribed on anything, pro

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

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

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

e. spreading a scarf on the surface of the water, he walked over it lightly, before the boats which were to pursue him were ready. this tale confirmed his reputation as the greatest magician within the memory of man. it is said that a turkish prince, a subject of the persian king, bribed the father-in-law of the sorcerer to kill him, and one night, when alruy was sleeping peacefully in his bed, a dagger thrust put an end to his existence. alruy was the subject of a novel by the politician-author benjamin disraeli (1804.1881: alroy: a romance (1846. alternate perceptions alternate perceptions, formerly ufo perceptions, was founded in 1986 by white buffalo-eagle wing, inc, as a ufo periodical serving the mid-south region of the united states. in the late 1990s it broadened its area of concer

rs were secretly encouraged and their predictions extensively believed. domitian (51.96 c.e, in spite of his hostility toward them, was in fear of their pronouncements. they prophesied the year, the hour, and the manner of his death, and agreed with his father in foretelling that he astrological society encyclopedia of occultism& parapsychology. 5th ed. 108 should perish not by poison, but by the dagger. the early christians gave some sanction to astrology in the gospel of matthew, which opens with the visit of the three magi (persian astrologers) who, having seen the star in the east, have come to worship christ. after the age of the antonines and the work of the thirdcentury c.e. roman scholar censorinus, we hear little of astrology for some generations. in the eighth century the venerab

, knives were conspicuous by their absence in european witchcraft texts. they appear to be one of the several elements introduced by gerald b. gardner (1884.1964, who was largely responsible for creating modern neo-pagan witchcraft. gardner had spent most of his life as a british civil servant in asia. while in malaysia, he became familiar with the local ritual weapon known as the kris. this wavy dagger was a well-known object, but almost nothing had been written about its use and significance. he learned of the kris majapahit, the magical instrument that was reputed to work wonders. it was believed to be possessed of a hantu, a spirit. owning such a weapon was said to bring good fortune, providing protection for those fortunate enough to have one. gardner s work on the kris is still the s

ern witchcraft revival. gardner was born at blundell sands near liverpool, england, june 13, 1884. beginning at age 16, he spent much of his life in the east, as a tea planter in ceylon (1900.19, a rubber planter in borneo and malaya (1923, and a customs official in malaya (1936. in the east he took the opportunity to study magic practices and even became an expert on the kris, a malay ceremonial dagger, about which he wrote a definitive text. in ceylon he also became a mason. on his retirement from malaya, gardner and his wife settled in new forest in hampshire, england, where he associated with members of a theosophical group, the crotona fellowship of rosicrucians. one of the members supposedly had belonged to a secret witch coven and introduced gardner to witchcraft. in fact, it appear

florence to visit thomas a. trollope. his name and fame soon spread there, too. false rumors arose among the peasants that he was a necromancer and administered the sacraments of the church to toads in order to raise the dead by spells and incantations. this rumor may explain an attempt against his life on december 5, 1855, when a man ambushed him late at night and stabbed him three times with a dagger. home had a narrow escape. the attacker was never arrested, but home was warned the following month by signor lan ducci, minister of the interior to the grand duke of tuscany, of his sinister reputation among the populace. about this time he was told by the spirits that his power would leave him for a year. in home s state of seclusion from supernormal contact, catholic influences found an

eland. iron an ancient observation on the occult virtues of iron was made by pliny the elder (ca. 23.79 c.e) in his natural history (as translated in 1601 by philemon holland. as touching the use of yron and steele in physicke, it serveth otherwise than for to launce, cut and dismember withal; iremonger, lucille (d oyen) encyclopedia of occultism& parapsychology. 5th ed. 808 for take the knife or dagger, an make an ymaginerie circle two or three times round with the point thereof upon a young child or an elder bodie, and then goe round withall about the partie as often, it is a singular preservative against all poysons, sorceries, or enchantments. also to take any yron naile out of the coffin or sepulchre wherein man or woman lieth buried, and to sticke the same fast to the lintle or side

n naile out of the coffin or sepulchre wherein man or woman lieth buried, and to sticke the same fast to the lintle or side post of a dore, leading either to the house or bed-chamber where any dooth lie who is haunted with spirits in the night, he or she shall be delivered and secured from such phanasticall illusions. moreover, it is said, that if one be lightly pricked with the point of sword or dagger, which hath been the death of a man, it is an excellent remedy against the pains of sides or breast, which come with sudden prickes or stitches. in certain parts of scotland and ireland, there was a belief in the potency of iron for warding off the attacks of fairies. an iron poker, laid across a cradle, would, it was believed, keep fairies away until the child was baptized. the reverend jo

among which were an autobiography, diary of a witch (1968, and several on witchcraft, including the complete art of witchcraft (1971. the material in these books conflicts. while claiming traditional witchcraft roots, prior to the neo-pagan revival of witchcraft by gerald gardner, her own presentation of witchcraft is completely gardnerian. she talks of ritual items such as the athame (the ritual dagger) as if she had known about them before gardner. however, we now know that they were invented by gardner. she seems to have reproduced a variation on gardner s ritual. it appears as if she, like many in the early decades of the wiccan revival, created a magical lineage for herself, but in fact obtained her training and knowledge of the craft from gardnerians. she died in melbourne, florida

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

and it is supposed to be an emblem of the strange mythic rite of the circumcision preputii. the phrygian cap stands as the sign of the enlightened. the heroic figures in most gnostic gems have caps of this kind. the sacrificer in the sculptured group of the mithraic sacrifice, among the marbles in the british museum, has a phrygian cap on his head. he performs the act of striking the bull with a dagger, which is the office of the immolating priest. the bonnet conique is the miter of the doge of venice. cinteotl, a mexican god of sacrifice, wears such a cap made from the thigh-skin of a sacrificed virgin. this headdress is shaped like a cock s comb. the scotch glengarry cap also seems, upon examination, to be cocked. besides the bonnet rouge, the pope s miter and other miters or conical he

e abused her bitterly, vowing that he would see her burned before he would commit such a crime. but after reviewing the matter carefully in his mind, the captain arrived at the conclusion that if he informed the king of the witch s prophecy, the king might, for the sake of his personal safety, have him put to death, so thereupon he decoyed natholocus into his private chamber and killed him with a dagger. in about the year 388, the devil was said to be so enraged at the piety of st. patrick that he assailed the saint with a whole band of witches in scotland. the story goes that st. patrick fled to the river clyde, embarking in a small boat for ireland. as witches cannot pursue their victims over running water, they flung a huge rock after the escaping saint, which fell harmlessly to the gro

sting spells, of making amulets to guard the credulous who came to him. furthermore, he had a certain stock-in-trade of tricks which were a steady source of revenues. lovesick youths and maidens always hoped for some result from his philtres or love-charms; at the demand of jealousy, he was ever ready to put hatred between husband and wife; and for such as had not the pluck or skill even to use a dagger on a dark night, his little effigies, pierced with pins, would bring death to a rival. he was at once a physician and wonder-worker for such as would pay him fee. among the more modern semites magic is greatly in vogue in many forms, some of them quite familiar to europeans: indeed we find the arabian nights edited by lane, a story of old women riding on a broom-stick. among mahommedans the

FAUST

mb; and since my cask drains turbidly away, so too the world declines in dregs and slime. huckster-witch. you gentlemen, don t pass by so! let such an opportunity not go! look at my wares attentively; here are all sorts of things to see. yet in my shop, sirs, there is naughtits like on earth you will not findthat at some time or other has not wrought dire harm both to the world and to mankind. no dagger s here which has not streamed with blood, no cup which has not poured a hot, consuming flood of poison into some quite healthy frame, no gem that has not brought some lovely maid to shame, nor sword that has not made a truce miscarry or, from behind maybe, has stabbed no adversary. mephistopheles dear coz, you understand but badly times like these: what s done is past! what s past is done!

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

pported mathers becausethelondon chiefs refused to admithimto the secondorderafter he had passedthroughthe outer grades-i-to enforce his demands.thesubsequent events were farcical. crowley arrived attheorder's premises in blythe road, hammersmith, attired'inhighland dress, a black mask over his face, and a plaidthrownover his head and shoulders, an enormous gold or gilt cross on his breast, and a dagger at his side (reportofe.a. hunter, quoted in howe,optcit, p. 225; he was promptly turfed out, his hired'chuckers-out' sent packing, mathers was suspended from hisownorder, and the r.r. eta.e.declared its independence. freed from mathers's. paranoid rule, the secondorderframed anewconstitutionon 21 april 1900 and elected a new executiveofthree chiefs and seven ordinary memberswhowere 'special

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

d,in his own words 'recaptured it. the occupation was brief for on the18th,yeatsand hunter, armedwith aletter fromflorence farr, theofficialtenant, arrived atblytheroad, gained the landlord's consent and changed thelocks.then 'at aboutii.30aleistercrowleyarrivedinhighland dress, a blackmask overhis face,and aplaid thrownover hishead and shoulders, an enormous goldor giltcross on his breast, and a dagger at his side' he entered the premises but the landlord calledthe policeand crowleywas ejected,'saying he should place the matterinthe hands of alawyer. no legal actionfollowed.mathers had lost the fight and his hold on isis-urania. on 27 april w. b.yeatswas elected imperatorand a troubled peace descended on the golden dawn.itwasto be shortlived.later in 1900westcott joinedberridge in theriva

ifestation so that, when encountered, they may be recognized.'7most magical work in the second order did not, however,involvethe risk of meeting with demons from the qlippoth and was a good deal more prosaic.itwas concerned with the making and consecration of the t\deptus minor's magical instruments: the lotus wand, lamen, sword and four elemental weapons, which were a wand (fire, a cup (water, a dagger (air, and a pantacle (earth, and which corresponded to the four suits of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept 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

GILBERT THE MAGICAL MASON

most perfect known (see the atheneum, 1886).fromthe details left by the greek and latin authors, supplemented by astudyof the still-existing sculptures, it has been found possible to describe at least five sculptured scenes which. taken together, illustrate the myth or legend of the mithraic cult. 1.thebirth of mithras.heis represented as springing from a rock, wearing a pointed cap and holding a dagger and a torch, sometimes a solitary figure, in other cases two men like shepherds are the witnesses of the miraculous birth: hence m. was called in ancient stone inscriptions -petragenetrix,theosexpetros(firmicus maternus) andpetrogenesmithras.in some designs the two men are torch-bearers, one holding up his torch, the other holding his down. a serpent with an egg in some cases lies around th

back, drags it by the hind legs, or carries it into the cave of mithraic worship. lastly the slaying of the bull, the tauroctonia, the most notable scene with many variations, used as a sort of altar-piece.themost complete tauroctonic designs show mithras kneeling upon the bull, which is crouched down; mithras, wearing the pointed phrygian cap (ofliberty, tunic, and a cloak, stabs the bull with a dagger near its right shoulder. this scene is in a cave; a scorpion seizes the testesofthedying bull, while a dog laps up the blood flowing from a stab wound. a dog, the companion of mithras, is seen in the foreground as if barking up at the dying bull; a bird like a crow is seen above; he is the messenger of ormuzd: ears of corn springing from the tail of the animal or from beside it, show the go

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

tic himself. gnostic theurgy page 163 the wand. fire. the wand is used as an extension of the will or intent of the gnostic. it concentrates the energies of the rite and is used extensively with rites of invocation and evocation. the chalice. water. the chalice is the projection of the intuition of the gnostic. it has many uses including offerings and the eucharist within the gnostic liturgy. the dagger. air. the dagger or small blade is the projection of the intellect. in some rites it is exchanged for a sword. it is used to contain energies and create sigils and signs. the pentacle. earth. the pentacle is the symbol of the body or physical form. it is used to earth the powers that are invoked, at times it is exchanged for a bowl of salt and water. there are many other accessories which c

logy with the experience, use photographs, videos or tape recordings of the person. after a period of time you should begin to sense the link, as you sense the link becoming stronger, focus the link on the cord (the cord should be tied firmly to the chair or held firm by your partner. sense all your connection entering to the cord. after you feel your whole relationship in this cord, use a ritual dagger (or a pair of scissors if you prefer) to cut the cord. as the cord is cut state firmly that the connection to this person is severed. visualise the psychic connection, that glistening white line of light, being severed between you and them forever. a variation of this technique is to visualise the cord and see it as representing all unwanted connections, name it acquaintances and business p

GOETIA LUCIFERIAN

, the very knife of my divine will by the moon waxing and waning i do receive the fallen stars fiery and ancient blade of steel do i summon thee, with the fires of azazel called shaitan do i consecrate thee, by the flames of hecate do i empower thee! the circle is cast in the sabbat journey of the celestial and infernal blessed is this sacred blade so mote it be! the black hilted knife (evocation dagger) the black hilted knife is the blade of barbarous evocation, the knife dedicated to shaitan of midnight and banal, the daemonic adversarial blade of lucifer, the sacred weapon of banishing and commanding the fulgaris lightning bolt of the fallen djinn. the black hilted knife is used for making the circle and commanding the spirits into the triangle, the sacred circle within the meeting plac

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

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

7/2004 7:54 am the invoking pentagram ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it dr

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

rnings for as long as one is in the zelator grade. relax and perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large black lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "agla (ah-gah-lah. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it dr

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

itual of fire the invoking pentagram ritual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "adni (ah-doh-nye. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) fa

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

ual of water the invoking pentagram ritual of water relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop)

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

formulated in the pentagram ritual. the lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the black end of the outer wand of double power to trace a large (flaming blue or brilliant white) banishing pentagram of earth. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

call the spiritual forces into ones temple or ritual space. perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it dr

GOLDEN DAWN RITUALS G

four angels of fluid o, i beseech thee to impress into this weapon thy magic power, that by it, i may control the spirits who serve thee for all just and righteous purposes" let the adept trace with the chalice above the fire wand, the invoking active spirit pentagram and invoking fire pentagram with the kerub in a circle as before. 7 empowering the lesser angle of m let the adept take up the air dagger and recite the following "o thou mighty angel bdopa, ruler and president over the four angels and governors of the subtle and aspiring etheric o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness, that with it i may control the spirits of thy realm for all just and righteous purposes" with the dagger held over the wand, trace the invoking active spirit pentagram

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

ou who art lord and ruler of the more dense and solid qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that with its aid i may direct the spirits who serve thee in purity and singleness of aim" with the pantacle held over the chalice, trace within a circle the invoking passive pentagram of spirit and the invoking pentagram of n with the kerub. air dagger empowering the lesser angle of o let the adept hold the fire wand on high and recite the following "o thou resplendent angel exgsd, thou who governest the fiery realms of m, i conjure thee to confer upon this dagger thy mysterious and magical powers, 9 that by its aid, i may control the spirits who serve thee for such purposes as be pure and upright" holding the fire wand over the air dagge

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

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

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

bestow upon this pantacle the magic powers of which thou art sovereign, that by its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the chalice over the olive portion, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. empowering the lesser angle of m let the adept hold the dagger up on high and recite the following "o thou glorious angel nboza, thou who governest the airy and delicate essence of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art master, that with its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the air dagger over the citrine portion of the pantacle, trace within

GOLDEN DAWN RITUALS K

ental tools cross of obligation written oath of obligation (this ritual is to be used for a new vault and on each day of corpus christi (members assemble and wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault door is closed; the pastos remains inside the vault, but the circular altar is placed in the outer chamber, in the center. upon the altar are the cross, cup, dagger, and chain as usual, as well as the crossed scourge and crook. the incense burner is also placed over letter shin. water is placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the

so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud, resounding sea (on reaching west, he faces west, and makes the invoking pentagram of water with the cup, saying "empeh arsel gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west (replaces the cup on eagle's head. takes the dagger and strikes forward with it, then circumambulates with sol, repeating "such a fire existeth, extending through the rushing of air, or even a fire formless, whence cometh the image of a voice, or even a flashing light, abounding, revolving, whirling forth, crying aloud (on reaching the east, he strikes forward with the dagger, makes invoking air pentagram, and repeats "oro ibah aozpi. in the

he rushing of air, or even a fire formless, whence cometh the image of a voice, or even a flashing light, abounding, revolving, whirling forth, crying aloud (on reaching the east, he strikes forward with the dagger, makes invoking air pentagram, and repeats "oro ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watchtower of the east (replaces the dagger on the head of the man. takes the chain, goes to the north, raises it on high, shakes thrice, circumambulates with sol and says "stoop not down into the darkly splendid world wherein lieth continually a faithless depth, and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding a black, ever-rolling abyss, ever espousing a body unluminous, formless, and void (reac

vault of the adepti duly opened (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen" all (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen (fourth adept replaces the altar within the vault, leaving the cross, cup and dagger in place outside for use in the obligation. close the door of the vault. the chief, second and third adepts take their places and open in the 5=6 grade) second adept/ third adept/ chief adept/ second adept/ chief adept "avete, fraters et sorors" second adept "rosea rubea" third adept "et aurea crucis" chief adept "very honored fraters et sorors, assist me to open the vault of the adepti (kn

GOLDEN DAWN RITUALS ZAM15

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

GOLDEN DAWN RITUALS ZAM20

outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, pe

ing "so therefore, first, the priest who governeth the works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle with n, make invoking water pentagram and the sign of the eagle's head. say "mph arsl gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west" step 6 replace cup, take dagger, strike towards east, and circumambulate in the path of a, saying: 4 "such a o existeth, extending through the rushings of m, or even a o formless, whence cometh the image of a voice; or even a flashing light, abounding, revolving, whirling forth, crying aloud" step 7 on reaching east, strike forward with dagger, make invoking air pentagram and the sign of the head of the man. say "oro ibah

even a o formless, whence cometh the image of a voice; or even a flashing light, abounding, revolving, whirling forth, crying aloud" step 7 on reaching east, strike forward with dagger, make invoking air pentagram and the sign of the head of the man. say "oro ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watchtower of the east" step 8 replace dagger. take pantacle, go to the north, shake thrice, and circumambulate in the path of a, saying "stoop not down into that darkly splendid world where in gloom, delighting in unintelligible images, a black, ever rolling abyss, ever espousing a body unluminous, formless and void" step 9 reaching the north, shake pantacle thrice and with it make invoking earth pentagram and trace the sign of the he

GOLDEN DAWN RITUALS ZAM21

edge of the circle, starting in the east and ending at the fifth lamp sitting on the center altar, while saying at the beginning of the lighting "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe. hear thou the voice of fire (returns to position) chief adept (moves to the east, takes air dagger and draws the invoking pentagram of air "i exorcise all evil and impure spirits by the powers of air and in the name of exarp and oro ibah aozpi (faces west, swings/ and makes a cross in the air and says "in the name of shaddai el chai, all mighty and everlasting god, and in the name of the great archangel of air, raphael, i exorcise thee through the power of air (circumambulates once aroun

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

the use of flowing water for washing ores, perhaps? 8 gateway of the sun leaving the western side of the enigmatic pyramid, i made my way towards the south-west corner of the enclosure known as the kalassaya. i could now see why it had been called the place of the upright standing stones for this was precisely what it was. at regular intervals in a wall composed of bulky trapezoidal blocks, huge dagger-like monoliths more than twelve feet high had been sunk hilt-first into the red earth of the altiplano. the effect was of a giant stockade, almost 500 feet square, rising about twice as far above the ground as the sunken temple had been interred beneath it. had the kalasasaya been a fortress then? apparently not. scholars now generally accept that it functioned as a sophisticated celestial

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ded so that the forces embodied are always balanced. in many magical operations the pantacle is used to represent the karma of the magician (occultism defines the pphysicalbody as the crystallization of one's past karma. its natural force is feminine. in enochian magick, the pantacle is the magical symbol of earth, and is especially used in those operations iinvolving the watchtower of earth. the dagger. the dagger symbolizes the piercing ability of thought. as you aquire experience and encounter the aethyrs, you will gradually replace the cumbersome sword with the quicker, and equally effective, dagger. the sword dissociates and divides, but the dagger pierces te the heart. its chief function is the letting of blood and thereby it forces calmness. like the sword, the dagger is associated

ciates and divides, but the dagger pierces te the heart. its chief function is the letting of blood and thereby it forces calmness. like the sword, the dagger is associated with the cosmic element air. note: it is sometimes said that the wand should be associated with air because the caduceus was the wand of the god mercury who has traditionally been associated. with air. this would associate the dagger and sword with fire. this fine of reasoning concludes that crowley and the golden dawn used deliberate blinds here to fool the unwary. rather than take sides on this issue, you should first experiment with both combinations and then choose whichever works best for you. 56 57 the maglcal robe the robe is that which conceals, and which protects the magician from the elements; it is the silenc

f water 89 before you. trace a blue enochian letter q( 1 j) within it. face the letter and say, mph-arsl-gaiol (em-peh-heh ar-ess-el gah-ee-oh-leh) in the names arad letters of the great western quadrangle, 1 invoke you, angels of the watchtower of the west. then vibrate the great holy name of this watchtower. feel the angels of the watchtower of water ris ng up from within you. step 4. take your dagger in your hand. turn toward the watchtower of air in the east. strike the air three times an.d say, my mirad extends through realms of air. in formless air comes the vision and the voice; flashing, bounding, revolving, it whirls forth, crying aloud. stand facing the watchtower of air. trace the invoking pentagram of air before you. trace a yellow enochian letter h( r) within it. face the lett

uare b of oyvb in water of air use the following outline to create your own ceremony to travel in the spirit vision to the watchtower of air, the subquadrant water of air, the square b of oy (v) v (u) b. step 1. consecrate a arde and enscribe it with the formulas of kal and toog (see formulas of enochian magick. execute the banishing rituals of the pentagram and hexagram. stand with your sword or dagger and face east. trace the yellow banishing pentagram and hexagram of air. fill the room with the scent of galbanum or peppermint. step 2. recite the third cali as follows "behold" declares your god "1 am a circle on whose hands stand twelve kingdoms. six of these are seats of life, the rest are like sharp sickles, or like the horns of death. because of this, the creatures of earth live or di

in table vii. these currents are the natural result of the division of monadic essence into the duality of all things below lil. the chief characteristic of the masculine current is consciousness devoid of feeling. the chief characteristic of the feminine current is bliss devoid of intelligence. the masculine current is cold, uncaring, logical, and highly intelligent. it is unaffected by sword or dagger but can be turned by the cup. the feminine current is hot, irrational, and highly charged with varying emotional forces. it is impervious to the cup but can be checked in various degrees with the sword, dagger or wand. these currents will increase in intensity as you rise into the higher aethyrs. in some aethyrs both currents will be encountered with almost equal strength. you must remember

ould aid in your task. however, you must supply the courage and determinat ion to perform the actual operation from within yourself. because of the importance and serious nature of this operation, it is suggested that you sit in an especially protected circle. use names of power to fortify the circle as well as the powerful formula of niakod. wear your black robe and arm yourself with your magick dagger. perform the 244 banishing rituals of the pentagram and hexagram. call on the names of power and when ready recite the call of the 10th aethyr. the first thing in zax that you will be aware of is the constant whirling about of forms. you will see forms of every description churning and changing shape with great rapidity. speak out the formula: zazas, zazas, nassatanada, zazas (zodah-zodah-s

flame the smallest amount of fear and cause it to grow until you will be undone. the only sane method here is to eradicate it prior to entering zax. your initiations in the lower aethyrs are designed to do this. you must be abl e to ident i fy yourse l f total ly wi th your magi cal personality rather than your human personality in order to enter zax safely and confront khoronzon. otherwise, your dagger will probably be of little help. no human being can cross the abyss. but you are more than human. just as you left the physical body behind to enter tex and the astral body to enter tor so you must now cast off the mental body and raise your consciousness to the spiritual body. zax is a ring-passnot for the mental body. wi th consciousness f i rmly centered in your spiritual body you can cr

wisdom"-were the first disciples of the dhyanis, who were their instructors; in short, the primitive adepts of the third race, and later, of the fourth and fifth races" h.p. blavatsky, the secret doctrine as you advance in enochian magick you will reach a level where you can lawfully work for the title of a magical dragon whose formula is vovin. it will be helpful at this point to make a magical dagger inscribed with the formula and its sigil. this dagger should be consecrated with an appropriate ceremony (to include a magical oath) and given the name "truth that consumes (ia-ial. you should construct a talisman similar to that shown in figure 8 and charge it appropriately. the ordeals required by vovin are: 1. m a s t e r y o f t h e modes of traveling through time and space, and therefo

al word. as a vovin you must be able to condense your magical understanding (i.e, that which is within your magical cup) into a single word your primary 265 duty as a vovin is to traverse the aethyrs and watchtowers proclaiming your word to all who will listen. you are also a "dispenser of just ice" and thus you must constantly strive to express your word wherever you go. you may have to use your dagger to keep demons from undoing your work, but the power that you will command should allow you to win such encounters. of course, your missonary zeal must be tempered by the love and respect for others that you learned in deo. as a magical dragon, you will have a great deal in common with nemo. however, nemo remains in the 13th aethyr, zim, preferring to wait for candidates to come to him. as

iao. perform it to transmute your karmic debts by ietting them become projected from you and then dispelled. the ritual first invokes a typical feminine current and then uses the masculine current of maz for balance and completeness. part i. the preparation. charge your talismans for iao, ztztzt, niakod and the magick square of lahalasa. stand wearing your white robe. place your cup and sword (or dagger) on your altar. hold your wand in your right hand. consecrate a circle with the banishing rituals of the pentagram and hexagram. replace the wand with either a sword or dagger. part 2. the cross. raise your weapon upward before you and say, ia.dnah (ee-ah-deh-nah-heh) lower your weapon toward the ground tracing a white vertical line and say, ath (ah-teh-heh) trace a white horizontal line fr

and say, ia.dnah (ee-ah-deh-nah-heh) lower your weapon toward the ground tracing a white vertical line and say, ath (ah-teh-heh) trace a white horizontal line from left to right intersecting the horizontal l ine at its center and forming a whi te shining cross and say, olora (oh-loh-rah) see this white cross glimmering clearly before you. part 3. rising through the aethyrs. replace your sword or dagger with the talisman of niakod. hold it before you and say, by the prevailing power of niakod (nee-ah-kohdeh) in the endless emptiness of zax (zod-ahtz) i pass safely beyond the dark realm 00of the mighty khoronzon (keh hoh-roh-en-zodoh-en) and come unto mystical maz (mah-zod) where the six is in the nine. may the unveiler of all mysteries return and guide me now to the temple of the urn. as y

-teh-zod-teh) knila sah talho (keh-nee-lah sah-heh tah-leh-hoh) i behold the blood in.the cup. and it is the life of the saints. may my cup now fill with love under will. behold, the urn that holds my dust. behold, the cup that holds my trust. ia-ial-a-zokh (ee-ah-ee-ah-ieh-ah-z odoh-keh-heh) 303 i consume my past with truth. ztztzt (zod-teh-zod-teh-zod-teh) part 8. the return. with your sword or dagger trace the sigil of ztztzt in blazing white before you and let this sigil banish the urn. let yourself return below the abyss. part 9. the banishment. with your wand, banish forces (intelligent and otherwise) that you have attracted during this operation with the banishing rituals of the pentagram and hexagram. 304 enochian ritual of the priestess of the silver star this ritual is designed f

es the initiatory processes that are encountered in the 18th aethyr, zen, and will invoke the strong masculine current that pervades the vault of zen. al l enochian name s and phrases must be vibrated properly during the execution of this ritual. part 1. preparation. wear your black robe. charge your talismans for mzkzb, vovin, ivitdt, vrelp, ztztzt and iliatal place your cup, pantacle, sword and dagger on the altar before you. also place there a talisman for each of the four watchtowers that you charged yourself. lastly, charge a talisman of the magick square of amma. hold your wand in your right hand and consecrate a circle wi th the bani shing ri tual s o f the pentag ram and hexagram. part 2. face the watchtower of earth in the north with the talisman of mzkzb in your left hand and you

5. let your astral body be given unto the king of water. assume your mental body and pass over the pool. let your mental body rise up a narrow shaft cut through the rock of the pyramid. let it rise to a bright spacious room. let the east wall show a small air shaft cut through to the out-side of the pyramid. face the air shaft. hold the talisman of the watchtower of air in your left hand and your dagger in your right hand and say, bataivah (bah-tah-ee-vah-heh) great king of air, come, accept my offering. gigipa-ga exarp (gee-gee-pah-gah etz-ar-peh) air to air. here in the ten inner chambers of zen, come, accept my body. mikalzo-zrldar (mee-kah-ieh-zodohzodee-lehdar) mine is the power to fly. hold up the talisman of vovin before the air shaft and say, 311 vovin torzu-angelard (voh-vee-neh t

nd and your talisman of hkoma in your left hand. fix your mind on the watchtower of water and say, hkoma-knila-o-iodi-m l-do-t-aai-ta (heh-koh-mah- keh-nee-iah-oh-ee-oh-dee-em-el-doh-teh-ah-ahee- tat) 315 behold, water: where my original name is the very blood that flows within me. trace a blue invoking pentagram and hexagram of water. part 4. air. face the watchtower of air in the east with your dagger in your right hand and your tal isman of exarp in your left hand. fix your mind on the watchtower of air and say, exarp-xfa-io-aai-ti-rit-ol-poilp (etz-ar-pet-etzefah- ee-oh-ah-ah-ee-tee-ree-teh-oh-let-poh-eelet- pet) behold, air: where that which is within is turned outward with mercy and with discrimination. trace a yellow invoking pentagram and hexagram of air. part 5. fire. face the wat

e of fire. oip-teaa-pdoke (oh-ee-peh teh-ah-ah-peh-doh-heh) i invoke you, angels of the watchtower of the south. hold your cup in your right hand, face west and say, i see the holy and formless water which flows through the hidden depths of the universe. i hear the voice of water. 346 mph-arsl-gaiol (em-peh-heh-ar-ess-el-gah-ee-oh-leh) i invoke you, angels of the watchtower of the west. hold your dagger in your right hand, face east and say, i see the holy and formless air which blows through the hidden depths of the universe. i hear the voice of air. oro-ibah-aozpi (oh-roh-ee-bah-ah-oh-zod-pee) i invoke you, angels of the watchtower of the east. hold your pantacle in your right hand, face north and say, i see the holy and formless earth which lies at the hidden depths of the universe. i h

invocation to help me in the great work and thereby to help others. step 4. vibrate the names of the six seniors of earth. feel the presence of the king and seniors of earth. then vibrate the calvary cross names: abaft (ah-bah-leh-peh-teh) arbiz (ar-bee-zod) 348 vibrate the angels of earth of earth: nronk (neh-roh-en-heh) ronk (roh-en-keh) taxir (tah-etzee-ar) axir (ah-tzee-ar) step 5. hold your dagger in your right hand, the pantacle of axir in your ieft hand, and say, o lords of the land of life hear this call of mine to the angel axir (ah-tzee-ar) in the earth angle of the northern quadrangle by whose magical seal i now bind with a triple cord of bondage. trace the sigil of axir in the air before you while vibrating his name: step 6. feel the presence of axir. continue the evocation by

HAMIL THE ROSICRUCIAN SEER

les, repaired to his residence, paid their fees, and were admitted to hissanctum.they found themselves in the presence of a very handsome young moor, with a very long black beard, a crimson caftan, a snow-white turban, blue trousers, and yellow slippers, sitting cross-legged on a turkey carpet three feet square, with a cherry stalk in his mouth, a cup of coffee at his left elbow, a diamond-hafted dagger in his girdle, and in his right hand a large volume clasped with brazen clasps. on hearing their"drdee relates in his diary, published by the camden society in 1842 '16th march, 1575. her majestie (elizabeth) willed me to fetch my glass so famous, and to show unto her some of the properties of it, which i did; her majestie, being taken down from her horse by the earle of leicester, did see

mrserjeantcox:'thenwhy do you believe that spirits have anything to do with the matter' mrhockley:'because she speaks hebrew and languages of which she knows nothing, and because, moreover, events that are taking place at the very hour can be brought up and thehockley'sevidenceto the londondialecticalsociety97arabia, and speaking energetically to them in arabic. an old man at last pulled out his dagger and the lieutenant his revolver, when up rode a horseman and separated them. a long time afterwards lieutenant burton came to me, and i told him what she had seen, and read the particulars. he assured me it was correct in every particular and attached his name to the account i had written down at the time, to certify that it was true. these books are locked up and nobody can see them; and s

HEKAS

o-die of the line has stepped therein: this is the course of the tradition amongst the race of men. for myself i need to look no further than the circle for the origination of the way! there burns the first fire and the vision amongst the flames, there the cipher writ amongst the forms of charm and wort, there lie both heart and hearth. and yet i am myself curious to know whence came the wand and dagger, whence came the charms that i myself may know and teach; i am curious to re-member the steps of my ancestors around the circle's encompass and trace back through through the centuries the weave of the tradition's design. in this curiosity there is a second realization known solely through the practice of arte: the tradition you draw upon id native to the land upon which you stand, solely b

HELENA BLAVATSKY NIGHTMARE TALES

cruel face of the treacherous son of gilderich "aye, king" she says, in a loud, ringing voice "aye, thou art great and mighty now, but thy days arenumbered, and thou shalt reign but three summers longer. wicked thou wert born. perfidious thou art tothy friends and allies, robbing more than one of his lawful crown. murderer of thy next-of-kin, thou whoaddest to the knife and spear in open warfare, dagger, poison and treason, beware how thou dearest with theservant of nerthus" the nourishing (tacit. germ. xi- the earth, a mother-goddess, the most beneficent deity of theancient germans "ha, ha, ha. old hag of hell" chuckles the king, with an evil, ominous sneer "thou hast crawled out ofthe entrails of thy mother-goddess truly. thou fearest not my wrath? it is well. but little need i fear thin

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

t could be interpreted as survival, too. death is only an isolated interpretation. it really is a very tricky card. if it's placed in the fifth circle, for example, its interpretation is a very tricky affair, a thing that is extremely complicated, one that would have wide repercussions if something happened to bring it out into the open, in the area of a scandal. it indicates a sort of "cloak and dagger" existence and, if you're working for the government, for example, it might be that someone is spying on you, that the whole place is bugged- beware. if it's in the twelfth circle, of course, the jig is up: a horrible scandal is about to erupt concerning your personal affairs. but in general it spells out a triumph over evil. king of spades is a nice card, but you wouldn't want a king of sp

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

in the virgin, holy colour white, supply a touching nay, tragical page in public and in private history. lastly, we may adduce as a supposed exemplification of the terrible general effects.of this evil-boding name albus, and colour white, in france, the history of all the bourbons, whose colour is white in particular, from the first of that name who displayed his snowy banner, and who fell by the dagger of an assassin, to the last bourbon in modern history, whose fate we will not attempt to forecast, nor in any manner to seem to bespeak. merlin, whose prophecy of the dangers, at some time, of white to the kingdom of england was supposed to refer to the invasion of this country by the pale saxons, whose device or token was the white horse, until further associations of white and misfortune

JESSUP MK THE CASE FOR THE UFO

moving from east to west was watched for about one and a half hours in late afternoon by wilson at manchester, england. in 1859, dr. lescarbault, an amateur astronomer of oregeres, france, announced that he had observed the passage of a body of planetary size across the sun on march 26. dr. lescarbault wrote to le verrier, knowing of le verrier's interest in intra-mercurial planets. the cloak and dagger investigation and third degree imposed on the good doctor by le verrier is quite an incident. le verrier was convinced that this was a transit of "vulcan" and predicted another transit for march 22, 1877. at that time astronomers of the whole civilized world were alerted, and an intense and eager watch was kept on that date, in order to confirm the existence of "vulcan" and to verify le ver

KETAB E SIYAH

y right hand was ishtar and at my left hand was baalzebub. now as the thunderbolt ignited the sky's high dome, i took up my blade, forged of magog's talon, its hilt of jade, carved with the representation of a dragon, devouring in its jaws a stricken monoceros. steeling then my will against all pain and enforcing my arm to commit a deed so strange to the body's nature, against my breast i put the dagger's point, where ribs meet belly. without cry or gasp, i drove in the steely point dyeing red, once more, magog's claw with angel-blood, yet pain afflicted every limb with weakness and my body trembled with the wound. once more i mastered the limb that bore the dreadful blade, making further incision and widening the hurt already wreaked upon my flesh. now sick of such self-brutality the hand

where ribs meet belly. without cry or gasp, i drove in the steely point dyeing red, once more, magog's claw with angel-blood, yet pain afflicted every limb with weakness and my body trembled with the wound. once more i mastered the limb that bore the dreadful blade, making further incision and widening the hurt already wreaked upon my flesh. now sick of such self-brutality the hand that bore the dagger, made weak by agony, released its hold and let the dagger fall. now blood, like a river flowed down, down my belly and down my thighs until it stained the garden's soil, flowing even thence down the river's bank and joined the greater flood down to the sea. then it seemed that weakness would defeat the spell i sought to speak. a moment did i but sit in stillness in silent search for strengt

KNOWLEDGE LECTURE ONE

y ateh (thou art) 2. touching the breast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left shoulder, say ve-gedulah (and the glory) 6. place the two palms of the hands together upon the breast, and say le-olahm (forever) 7. fingers pointing up, say amen. 8. advance to the east, trace the pentagram with the proper weapon (wand to invoke, dagger to banish. say (i.e, vibrate) yod he vau he- imagining that your voice carried forward to the east of the universe. 9. turning to the south, the same, but say adonai 10. turning to the west, the same, but say eheieh 11. turning to the north, the same, but say agla 12. return to the east, completing the circle, extend the arms in the form of a cross, and say: 13. before me raphael; 14. behin

L 001

number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

nd see it as it expands and connects with the surrounding darkness. imagine it seeping into the cracks in the floor and walls, melding down through the floor below. through the underworld to the earth's core. 2) floating above, see a black pulsing sphere. imagine it's eight rays of possibilities shooting out in all directions. connecting with all that surrounds you. point at it with your magickal dagger (or use your index finger) and then bring it down touching it to your psychic eye. fell it ooze into you, saturating your vessel with chaotic ebon. say "i am thee" 3) bring the blade down to your pelvis. men- point the blade outward and up like an erect penis. women- press the handle to your pelvis bone, with the blade resting against you. say "i live" 4) extend your right arm out to your s

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

plied to the point where the earth groans from the weight of them. the increased population has also made the earth so noisy that the celestial gods cannot get any peace. recognizing the truth of sibittu s observations, nergal resolves to embark on a campaign of violence, but it is an unusual kind of conflict in which the normal order of things is inverted: he who knew nothing of weapons drew his dagger. he who knew nothing of projectiles drew back the arrow in his bow. he who knew nothing of war engaged in hand-to-hand conflict.he who did not know how to run flew like a bird. the weak defeated the strong. the cripple outstripped the swift (dalley 1989, 303. it is a world turned upside down, in which even sunlight has turned to shadow. after the task of destruction is complete, the cosmos

ns, modern satanists have long felt that the basis of wicca s appeal lies in the paradoxical (some would say hypocritical) combination of wicca s satanic connotations and the denial of same. thus, satanists tend to regard wicca as a ripoff of satanism (vera 1996. some satanists even go so far as to assert that, while adopting a diabolical part of a wiccan initiation: presenting the athame (ritual dagger (raymond buckland/fortean pcture library) nergal 187 veneer, wicca s core values are christian, making wicca little more than a form of christianity. vera does not, however, go so far as to assert either that wicca is watered-down satanism or that it is christianity in pagan clothing. wicca is clearly a religion in its own right. her overarching point is, rather, that both satanism and wicc

LIBER 777

e[[lapis lazuli] the wand, sceptre, or crook ihvh 5 ruby the sword, spear, scourge, or chain agla. alhim 6 topaz, yellow diamond the lamen or rosy cross abrahadabra. iao: inri 7 emerald the lamp and girdle ararita 8 opal, especially fire opal the names and versicles and apron. 9 quartz the perfumes and sandals[[the altar] alim 1010 rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the horns, energy, the burin. 16 topaz the labour of preparation[[the throne and altar. 17 alexandrite, tourmaline, iceland spar the tripod. 18 amber the furnace[[the cup or holy graal] abrahadabra 19 cat s eye the discipline (preliminary[[phoe nix wand

LIBER A

rum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon his plate, with his own hand and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of emerald green. the dagger. let the zelator take a piece of pure steel, and beat it, grind it, sharpen it, and polish it according to the art of the swordsmith. let him further take a piece of oak wood, and carve a hilt. the length shall be eight inches. let him by his understanding and ingenium devise a word to represent the universe. let his practicus approve thereof. let the zelator engrave the same upon his dagge

LIBER ALEPH

rome politt of kendal, cecil jones of basingstoke, allan bennett of the border, and oscar eckenstein of the mountain, with no woman. but after that attainment hath word come to me only through women, ouarda the seer, and virakam, and in mine initiation into the degree of magus, the cat `ilariwn thy mother, helen the play actress the serpent, with myriamme the drunkard, and rita the harlot to bear dagger and poison; then these others alice the singing woman for an owl; then catherine the dog of anubis, and ahitha the camel that renewed the work of virakam, with ollun the dragon and. but here i do restrict myself in speech, for the end is wrapped about with a veil, as the face of a virgin. but do thou meditate strictly upon these things, distinguishing the right property, order, and use of t

LIBER ASTARTE

he sleep of the philosophus be broken for some purpose of devotion at least once in every night. now to some it may seem best to appoint fixed hours for the ceremony, to others it may seem that the ceremony should be performed as the spirit moves them so to do: for this there is no rule. 9. concering the robes and the instruments. the wand and cup are to be chosen for this art; never the sword or dagger, never the pantacle, unless that pantacle chance to be of a nature harmonious. but even so it is best to keep the wand and cup; and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or, the robe best fitted for the service of the particular deity, as a bassara for bacchus, a white robe for vesta. so also, for vesta, one might use

LIBER B VEL MAGI

ber himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this is as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 2 liber b vel magi 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present w

LIBER CCCXXXV ADONIS

the girl fs with a veil of gold. they are singing to him softly: the boy. all crimson-veined is tigris. flood; the sun has stained his mouth with blood. the girl. orange and green his standards sweep. the boy. his minions keen. the girl. his maidens weep. the boy. but thou, lord, thou! the hour is nigh when from the prow of luxury shall step the death of all men.s hearts, she whose live breath, a dagger.s darts, a viper.s vice, an adder.s grip, a cockatrice .twixt lip and lip, she whose black eyes are suns to shower love fs litanies from hour to hour, whose limbs are scythes like death fs of whom the body writhes, a lotus-bloom swayed by the wind of love, a crime too sweetly sinned, the queen of time, the lady of heaven, to whom the stars, seven by seven, from their bars lean and do worshi

LIBER CHANOKH

ified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha alga exarp [make the invoking pentagram of air in these names: hwhy yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make the sign of aquarius] in the name of lapr and in the sign of the man, spirits of air, adore your creator [make the cross] in the names and letters of the great eastern quadrangle, spirits of air, adore your creator [hold dagger aloft] in the three great secret names of god, oro ibah aozpi that are borne upon the banners of the east, spirits of air, adore your

LIBER COLLEGII SANCTI

r that being entered thus far upon the path, he cannot escape it, and return to the world, but must ultimate either in the city of the pyramids or the lonely towers of the abyss. 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic dagger, according to the instruction in liber a. one month after his admission to the grade he shall go to his practicus, pass the necessary tests, and repeat to him his chosen chapter of liber ccxx. 9. he shall in every way establish perfect control of his automatic consciousness according to the advice of his practicus, for that the ordeal of advancement is no light one. 10. thus and not otherwi

LIBER DCCCLX JOHN ST

years training my mind to think cleanly and express beautifully. am i to prostitute myself for a handful of bread? liber dccclx 30 i swear by thyself, o thou who art myself, that i will not write save to glorify thee, that i will write only in beauty and melody, that i will give unto the world as thou givest unto me, whether it be a consuming fire, or a cup of the wine of iacchus, or a glittering dagger, or a disk brighter than the sun. i will starve in the street before i pander to the vileness of the men among whom i live.oh my lord adonai, be with me, give me the purest poesy, keep me to this vow! and if i turn aside, even for a moment, i pray thee, warn me by some signal chastisement, that thou art a jealous god, and that thou wilt keep me veiled, cherished, guarded in thine harem a pu

eptus exemptus 7= 4 brother-elect of the most secret and sublime order a a he does with great difficulty (and no interior performance) just four breath-cycles. somebody1 once remarked that it had taken a hundred million years to produce me; i may add that i hope it will be another hundred million before god makes such another cur. 12.15. have performed the equilibrating ritual of the scourge, the dagger, and the chain; with the holy anointing oil that bringeth the informing fire into their lustral water. 12.35. i am so sleepy that i cannot concentrate at all (i was trying the .bornless one) the magic goes well; good images and powerful, but i slack right off into sleep. it fs the hour for heroic measures or else to say: a good night fs rest, and start fresh in the morning! i suppose, as us

LIBER DCLXXI VEL PYRAMIDOS

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 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkness; matter shines, a snake. sebek is smitten by the thunder. the light breaks forth from u

nder. he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane, with ibis head and phoenix wand and wings of night! whose serpents strain their bodies, bounding the beyond. thou in the light and in the night art one, above their moving might! he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: 2 liber dclxxi the lustral water! smite thy flood through me.lymph, marrow and blood! anointing the wounds, say: the fire informing! let the oil balance, assain, assoil! the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. hail, asi! pace the path, bind on the girdle of the s

itude and wit, in the straight path, or else their snare were surely infinite. the passing of the second pylon (stagger and fall back to earth. suit action to words) asar! who clutches at my throat? who pins me down? who stabs my heart? i am unfit to pass within this pylon of the hall of maat (rubric as before) the lustral water! let thy flood cleanse me.lymph, marrow, and blood! the scourge, the dagger and the chain purge body, breast and brain! the fire informing! let the oil balance, assain, assoil! still, in corpse-position: for i am come with all this pain to ask admission to the shrine. i know not why. i ask in vain unless it be that i am thine. i am mentu his truth-telling brother, who was master of thebes from my birth. o heart of me! heart of my mother! o heart that i had upon ear

the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night (etc, to .breaks forth from under) he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane (etc, to .art one, above their moving might) he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: the lustral water! smite thy flood (etc) anointing the wounds, say: the fire informing! let the oil (etc) the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. banishing spiral dance: vel pyramidos 13 now let mine hands unloose the sweet and shining girdle of nuit! the adorati

LIBER LIBERI VEL LAPIDIS LAZULI

i am he. speak not, o my god! let the work be accomplished in silence. 8. let my cry of pain be crystallized into a little white fawn to run away into the forest. 9. thou art a centaur, o my god, from the violet blossoms that crown thee to the hoofs of the horse. 10. thou art harder than tempered steel; there is no diamond beside thee. 11. did i not yield this body and soul? 12. i woo thee with a dagger drawn across my throat. 13. let the spout of blood quench thy blood-thirst, o my god! 14. thou art a little white rabbit in the burrow night. 15. i am greater than the fox and the hole. svb figvra vii 3 16. give me thy kisses, o lord god! 17. the lightning came and licked up the little flock of sheep. 18. there is a tongue and a flame; i see that trident walking over the sea. 19. a phoenix

LIBER LXVII THE SWORD OF SONG

thren! and she gave him the great and perfect gift of magic, so that he fared forth right comely and well-provided. now at that great wedding was a suggler,3 a riddler: for he said .thou hast beasts: i will give thee weapons one for one. for the lion did our father win a little fiery wand like a flame, and for his eagle a cup of ever flowing water: for his man the suggler gave him a golden-hilted dagger (yet this was the worst of all his bargains, for it could not strike other, but himself only, while for a curious coin he bartered his good bull. alas for our father! now the suggler mocks him and cries .four fool.s bargains hast thou made, and thou art fit to go forth and meet a fool4 for thy mate. but our father counted thrice seven and cried .one for the fool. seeing 1 3, the number of g

LIBER LXXVIII

ortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of (riches and wealth. herein are hywal and hyuhh set over this decan as angel rulers. xxvii the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a z.a.m, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol= thus, and g representing the decanate. contradictory characters in the same nature, strength through suffering; pleasure after pain. sacrifice and trouble, yet str

LIBER MMM

cts. it prepares the magician more rapidly for magical concentration than any of the trance exercises alone. it enables the magician to resist obsession if problems are encountered with dream experiences or with sigils becoming conscious. it also protects the magician from any hostile occult influences which may assail him. to develop a banishing ritual, first acquire a magical weapon- a sword, a dagger, a wand, or perhaps a large ring. the instrument should be something which is impressive to the mind and should also represent the aspirations of the magician. the advantages of hand-forging one s own instruments, or discovering them in some strange way, cannot be overemphasized. the banishing ritual should contain the following elements as a minimum. first, the magician describes a barrier

LIBER SAMEKH

of disturbance due to the influence of one fs wishes. a physician calls in a colleage to attend his own family, knowing that personal anxiety may derange his judgement. a microscopist who trusts his eyes when his pet theory is at stake may falsify the facts, and find too late that he has made a fool of himself. in the case of initiation itself, history is scarred with the would inflicted by this dagger. it reminds us constantly of the danger of relying upon the intellectual faculties. a judge must know the law in every point, and be detached from personal prejudices, and incorruptible, or iniquity will triumph. dogma, with persecution, delusion, paralysis of progress, and many another evil, as its satraps, has always establsihed a tyranny when genius has proclaimed it. islam making a bonf

LIBER XCV THE WAKE WORLD

f, with curious figures and pictures. the light was not like dream light at all; it was wake light, and it came through a beautiful rose in the ceiling. in the middle was a table all covered with beautiful pictures and texts, and there were ever such strange things on it. there was a little crucifix in the middle, all of diamonds and emeralds and rubies, and other precious stones, and there was a dagger with a golden handle, and a cup full of the most delicious wine, and there was a curious coin with the strangest writing on it, and a funny little stick that was covered with flames, like a rose tree is with roses. beside the strange coin was a heavy iron chain, and i took it and put it round my neck because i was bound to my fairy prince, and i would never go about like other people till i

up full of the most delicious wine, and there was a curious coin with the strangest writing on it, and a funny little stick that was covered with flames, like a rose tree is with roses. beside the strange coin was a heavy iron chain, and i took it and put it round my neck because i was bound to my fairy prince, and i would never go about like other people till i found him again. and they took the dagger and dipped it in the cup, and stabbed me all over to show that i was not afraid to be hurt, if only i could find my fairy prince. then i took the crucifix and held it up to make more light in case he was somewhere in the dark corners, but no! yet i knew he was there somewhere, so i thought he must be in the box, for under the table was a great chest; and i was terribly sad because i felt so

MAGIC AND SPELLS

leric class in the player's handbook. a cleric chooses any two domains listed for his deity (see chapter 5: deities. in the descriptions that follow, granted powers and spell lists are given for domains that are presented in this book. if a domain description here lacks an entry for granted powers and spells, refer to the player's handbook for that information. in the listings of domain spells, a dagger (t) preceding a spell name signifies a spell described in this book. air domain deities: aerdrie faenya, akadi, auril, set, shaundakul, sheela peryroyl, valkur. animal domain deities: aerdrie faenya, baervan wildwanderer, chauntea, fenmarel mestarine, gwaeron windstrom, lurue, malar, mielikki, nobanion, sebek, shiallia, silvanus, thard harr, ulutiu, uthgar. cavern' domain deities: callardur

throw: will negates (harmless) spell resistance: yes (harmless) you or a creature you touch becomes immune to nonmagical metal. metal items (including metal weapons) simply pass through you, and you can walk through metal barriers such as iron bars. magic metal affects you normally, as do spells, spell-like abilities, and supernatural effects. attacks delivered by metal items (such as poison on a dagger) affect you normally. if the spell expires while metal is inside you, the metal object is shunted out of your body (or you away from the metal, if it is an immovable object such as a set of iron bars. you and the object each take 1d6 points of damage as a result (ignoring the object's hardness for determining damage to it. because you pass through metal, you may ignore armor bonuses from me

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

god the mighty one, and the names of the creator. we let you know by this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands. this being done let the master complete his work, renew the circle, and make the incensements and fumigations. figure 59. figure 60. the key of solomon page 98 chapter viii. of the knife, sword, sickle, poniard, dagger, lance, wand, staff, and other instruments of magical art. in order to properly carry out the greatest and most important operations of the art, various instruments are necessary, as a knife with a white hilt, another with a black hilt, a short lance, wherewith to trace circles, characters, and other things. the knife with the white hilt (see figure 61) should be made in the day and hour of

e done in the day and hour of saturn, and dipped in the blood of a black cat and in the juice of hemlock, the characters and names shown in figure 62 being written thereon, from the point towards the hilt. which being completed, thou shalt wrap it in a black silk cloth. figure 61. figure 62. book two page 99 the scimitar (figure 63, and the sickle (figure 64, are made in the same way, as also the dagger (figure 65, the poniard (figure 66, and the short lance (figure 67, in the day and hour of mercury, and they should be dipped in the blood of a magpie and the juice of the herb mercury. thou must make for them handles of white boxwood cut at a single stroke from the tree, at the rising of the sun, with a new knife, or with any other convenient instrument. the characters shown should be trac

for reading the conjurations by, and for the incense, in all operations lights are necessary in the circle. for this reason he should make candles of virgin wax in the day and hour of mercury; the wicks should have been made by a young girl; and the candles should be made when the moon is in her increase, of the weight of half a pound each, and on them thou shalt engrave these characters with the dagger, or the burin of art. after this thou shalt repeat over the candles, psalms cli; ciii; cvii, and shalt say: o lord god, who governest all things by thine almighty power, give unto me, a poor sinner, understanding and knowledge to do only that which is agreeable unto thee; grant unto me to fear, adore, love, praise and give thanks unto thee with true and sincere faith and perfect charity. gr

MICHAEL FORD WITCHMOON

objects such as pentacles, sigils and other talismans can be worn as well, depending on the individuals interest and alignment. the color white represents purity, and humility or novice status. it is thus suited to those who have not 45 45 tasted the mysteries of light and dark. thus it precedes the gray of the magickal current that flows towards the toad s moon, to which the night pays homage. a dagger should be present, not an athame per se but a virgin dagger with which you could easily cut yourself. once the banishing rite is complete, focus on your environment and all of the beautiful and pleasant things around you, the forest, the wind, the animals and the great darkness that approaches, the night in its full and magnificent splendor- the great predators of night that fly about the s

of lucifer. within the context of this tome, lucifer represents knowledge, wisdom and light. baphomet, the god of witches may be adorned on altar as well. octinimos, of the witches sabbat goat is symbolic of masculine and feminine pro-creation and knowledge. the fire of hecate and lilith should be burned, robed or nude-the dedication towards the forces of night and of the witches sabbat way. the dagger should be your magickal weapon of air and fire. the lord s prayer backwards is utilized from witches sabbat lore to separate and release the subconscious from the society bounds of western dogmatic or restrictive religions. while the rite is sinister, to proclaim independence from ones restrictive conscious, this has been cultivated from birth by our cultures. this is not a satanic rite but

the dark bringer, noctifer, the devil by twilight. that eye sight grows in the weavings of dusk and dawn. the gates of the dead are opened! bless my mark, which is the sigillium diaboli, the new flesh emerges! so it shall be! witch name in blood cut from left hand vibrate in a hissing tone, until it forms as an unrecognizable mantra: zazas, zazas, nasatanada zazas! face now the altar, holding the dagger: widdershins around the circle and recite the initiation words: nema, live morf reviled tub! noitatpmet ton dael su tsniaga ssapsert ohw seoht rvigrof ew sa sessapsert ruo su evigrof, daerb yliad yad siht su evig nevaeh ni si ti sa htrae no enod eb lliw yht, emoc modgnik yht eman yht eb dewolloh, nevaeh ni tra ohw rehthaf rou! the conjuration of asmodeus into the mirror and through the cons

sions of the will. while magick does not require such objects to actually conduct workings they are highly suggested for several reasons. the first and foremost being, a direction point of your individual focus and a means or tool to achieve your will. the traditional magickal tools are significant to the witch as she/he will develop and build each as a part of the self, extensions of your being. dagger-athame (will, wand (fire, sword (air) chalice (water) pentagram (earth. such instruments should be employed during invocations and evocations. each element would hold a significant point within the ritual undertaken. for instance, if one was invoking hecate the pentegram used would be an inverse pentagram, such as the varcolaci sigil, while one invoking babalon would implement the seal of b

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

be employed by the sorcerer as tools of ritual and controlling shades. one may bind demons or spirits to each bone, specifically rib bones as they are shaped properly for using within a wand type of method. it is possible to bind goetic demons or other spirits to each rib bone by engraving with a sharp tool the sigil, using your own blood to bind it and a goetic ritual of evocation. the evocation dagger is different in several aspects from the anthame, which is the primary tool of the witch. the evocation dagger is used in rituals which involve the creation, conjuration, binding or banishing of demonic forces. one would use the evocation dagger in the rites of creating ngangas, fetishes, spirit pots, necromancy, vampiric servitor creations and some goetic workings. the evocation dagger sho

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

war and aggression such energies should be controlled and channeled through the self. there they are refined as lycanthropic power within the conscious mind, and bound to the particular elemental which you are invoking. a circle should be made on the ground, around seven feet in diameter, large enough for one to move about in. this circle should be made counter clock wise and consecrated with the dagger. it is advised that the altar be near this circle, so that one is able to still physically touch the objects on it if necessary. the dagger should be held towards the werewolf sigil which was made earlier, and the following recited: the invocation "hail, hail, hail great wolf spirit, hail! i invoke thee, o mighty shade within this circle i have made. make me thy werewolf strong and bold 117

ration! my path of freedom and pleasure" take now the chalice of your chosen elixir, and seal now the oath "i drink and open now the current of luna! hail" begin focusing upon the sigil of marchosias, a new mantra being formed "marchosias shall manifest through blood" becomes "marchosias s'al mnfest blood. focus upon this 118 118 mantra and sigil, moving your hand and magickal weapon (usually the dagger) either laterally or in some "automatic" pattern, until the spirit begins to form. in my experience blood may only give partial life to these spirits, they may only become partially manifest, or incompletely visible. during such manfestations these spirits may make sudden noises, such as knocking into something, voices across the chamber, scraping noises etc. if possible, take a photograph

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

MICHAEL W FORD THE VAMPIRE GATE

the west. 2. announcement of self i am vampyre, the serpent who comes forth to awaken as a dragon before thee. i call to the darkness and the oceans of the abyss! i call to the darkness to rise us and nourish me, giving flesh to my shadow and my desire. i am the beast which shall rise from the sea, cloak in the radiance of my own divinity. 3. the calling of the depths the practitioner will hold a dagger to the south, making each direction counter-clockwise. zazas, zazas, nasatanada, zazas (to open the gates of hell, or the abyss) facing the south- rahab, angel of violence, proud serpent of old, rise up from your depths and swell in my spirit. let pride of what i can do invigorate me to become more! let your spirit not be quelled, but like the storm-wind and the evil-wind crash upon the fir

ho shall substain my immortal spirit. facing the west- leviathan, whose mouth is filled with burning lamps, whose nostrils blow smoke, whose glare is of blackened flame, rise up through me. o dragon of coiling and immortal time, let me walk thy path against all others. awaken in me fugitive serpent, o wreathed dragon, whose hunger is never satiated. i call you forth 4. the empowerment i hold this dagger to the mirror of night, with it i announce that my power shall grow with time and my path is clear. i shall walk the earth as the beast from the sea, yet i shall be fair and calm unto the unknowing. i shall drink and be sated, that all life energy shall fill me with power. the darkness shall feed my shadow and i shall be a terror to my enemy! drink from the chalice facing the mirror: this i

from another, the ritual of fearsome rays will align your mind set with tiamat the dragon mother of vampires. have a mirror in front of your altar, which you can glare into. you will also want to have the sigil of varcolaci- astwihad above it or somehow attached to it, symbolizing the power of the predator. this mirror represents the gateway to lilith, our bestial mother of initiation. holding a dagger up: i call the dragon of the ancients tiamat, mother of horrors, arise! i call to you dark queen of immortal hunger! i call to you who can create and empower gods! i invoke you who can cloak demons in fearsome rays! mother of darkness, i shall transform into the ferocious beast of my desire. i shall clothe myself in the chthonic depths of the demonic desire i hold within. i shall go forth a

MICHAEL WYNN THE SOUL TRAVELERS

ncorporate foreign languages (or alternate names) into their spells and writings to hide the true meaning from the profane in the case that they are discovered; symbols constitute the other method by which they guard their secrets. the profane are those unilluminated by magic. magicians are accustomed to living a secretive life, and for more than one reason. the first reason for all the cloak and dagger is the persecution magicians have suffered at the hands of everyone from organized religion all the way down to small-town linchmobs; men of science have often suffered similar fates. the second reason for all the secrecy is based on the simple principle that knowledge is power. put simply, the less you know, the mightier their power is. sadly, many magicians go to great lengths to promote

the entire ritual banishes general influences, while the banishing ritual at the end banishes the specific force that was invoked (activated) during the ritual. the major implements of ritual magic are relatively few, and even more impressive is the fact that they aren t truly necessary at all (with perhaps the exception of the scrying mirror. the main tools of the magician include: the wand, the dagger (or sword, the cup, the alter, and the scrying mirror. the first of these, the wand, is used to direct energy and draw invoking symbols in the air. the element associated with the wand is fire, and fire represents the spark of life; in other words, the ability to give life. the wand is a phallic symbol and represents the active force; the male s ability to jump-start life. fire, whose symbo

d is fire, and fire represents the spark of life; in other words, the ability to give life. the wand is a phallic symbol and represents the active force; the male s ability to jump-start life. fire, whose symbol is an upward-pointing triangle, is also associated with the lion, the south, the color red, and arch-angel michael. fire also represents the will (desire. the second main implement is the dagger, or sword. the dagger represents the element of air, and is used to draw banishing symbols in the air (as opposed to the wand, which invokes. air represents the mind and intellect. air, whose symbol is an upward-pointing triangle with a horizontal line through it s center, is also associated with an angel (or man, the east, the color yellow, and the arch-angel raphael. and, as stated before

, or sword. the dagger represents the element of air, and is used to draw banishing symbols in the air (as opposed to the wand, which invokes. air represents the mind and intellect. air, whose symbol is an upward-pointing triangle with a horizontal line through it s center, is also associated with an angel (or man, the east, the color yellow, and the arch-angel raphael. and, as stated before, the dagger is used to threaten and punish disobedient spirits. the cup, or goblet, is associated with the element of water. water is symbolic for the passive force, and feminine quality of the womb, and its ability to bear life. water is likewise symbolic for blood and, more specifically, the previously discussed life-force. in magic, fire and water represent the polar opposites of male and female. wa

MICHAEL W FORD NOX UMBRA

symbols and decorations of death and the tomb. the altar should have red and black candles, above the altar the eye of varcolaci and sigil of algol. the sorcerer should have a grave shroud in while, along with the body painted in a corpse like appearance. ashes may be used to cover the body. the altar itself should have centered the skull which will be the tomb of the vampyre shade. the evocation dagger and athame should be upon the altar as well. the fetish will house a greater servitor or familiar, the very aspect of the vampyric essence of being. this vessel is a tomb for the power of the ahrimanic vampyre. and should be revered as such. the summoning of the vampyre familiar the evocation dagger should be placed upon the altar, which relevant instruments of the arte. approach when the m

ken- october 28th, 2002 12pm& noon. coven members involved -akhtya seker arimanius, davcina and adrian dagon. weather- cloudy, stormy, very damp and gray. algol temple or chamber is decorated in the necromantic and vampyric elements attributed to the shadow aspects of sah, the tomb of the hunter (nephilim. instruments- human skull, rib bones (baciph ashara, human bone necklace in ashes, evocation dagger, thigh bone trumpet (kangling. circle placed in middle of room, surrounded with the implements of death and azrail. incense- frankinsense, necromancy oil. the main instrument of which the fetish would be consecrated further is the horned brazilian mask of belial. i call it such as it was made from a large bull/cow skull, clayed formed a demon visage, five horns which make an averse pentagra

als of past and to come, i summon forth azrael, the angel of death who grants the sight of beyond, the veil is thin! i summon thee goddess of the crossroads, who walks with the howling of wolves, come forth hecate. phenomena and record- became too dark to write as i worked through the ritual, two candles burned in the chamber which was sufficient light. rain poured as i recited. holding evocation dagger "zrazza, zrazza, ushanicht, zrazza, umpeshu "from the grave i return, midnight and midday, from the black earth i grow stronger. as the wings of the bat do i fly in spirit through the twilight dreams of others, with the eyes of the owl do i see, with the limbs of the wolf do i run. i summon forth the dead from their gray tombs and shadows, hekas, hekas, hekas hecate "encircle me in your sha

lith) whom we sing hymns of the night unto. the ritual of lycanthropy is a two part process. the first involves the making of a belt of symbolic wolf skin, and possibly obtaining a wolf, dog or coyote skull (if you had a loyal familiar as a dog which had passed, this is perhaps a wonderful way to honor it) the altar should be decorated in the sigils of the beast, the sign of hecate. the evocation dagger should also be upon the altar, with the coyote or dog skull in the center. the individual seeking the darkness of the werewolf must create his or her own wolf belt. this is symbolic of the belt given to the initiate by the devil, and is made of wolf skin. in modern times, wolves are a precious and beautiful animal, which should be respected. a replacement wolf belt may be made from leather

MORALS AND DOGMA

those daughters, is a consideration that doth not stay the hand of the brutal journalist and partisan: but he strikes home at these shrinking, quivering, innocent, tender bosoms; and then goes out upon the great arteries of cities, where the current of life pulsates, and holds his head erect, and calls on his fellows to laud him and admire him, for the chivalric act he hath done, in striking his dagger through one heart into another tender and trusting one. if you seek for high and strained carriages, you shall, for the most part, meet with them in low men. arrogance is a weed that ever grows on a dunghill. it is from the rankness of that soil that she hath her height and spreadings. to be modest and unaffected with our superiors is duty; with our equals, courtesy; with our inferiors, nob

d luminary the sun, which enlightens the earth, and by its genial influence dispenses blessings to mankind" it is also said in those lectures to be an emblem of prudence. the word _prudentia_ means, in its original and fullest signification _foresight: and accordingly the blazing star has been regarded as an emblem of omniscience, or the all-seeing eye, which to the ancients was the sun. even the dagger of the elu of nine is that used in the mysteries of mithras; which, with its blade black and hilt white, was an emblem of the two principles of light and darkness. isis, the same as ceres, was, as we learn from eratosthenes, the constellation virgo, represented by a woman holding an ear of wheat. the different emblems which accompany her in the description given by apuleius, a serpent on ei

t, and thus covertly proclaiming itself the child of the kabalah and essenism together" for the johannism of the adepts was the kabalah of the earlier gnostics, degenerating afterward into those heretical forms which gnosticism developed, so that even manes had his followers among them. many adopted his doctrines of the two principles, the recollection of which is perpetuated by the handle of the dagger and the tesselated pavement or floor of the lodge, stupidly called"_the indented tessel" and represented by great hanging tassels, when it really means a _tesserated_ floor (from the latin _tessera) of white and black lozenges, with a necessarily _denticulated_ or _indented_ border or edging. and wherever, in the higher degrees, the two colors white and black, are in juxtaposition, the two

MOTTA MARCELO THE COMMENTARIES OF AL

. it is therefore crowned by death; and, being wholly itself, lives again by attracting its equal and opposite counterpart, with whom 'love under will' is the fulfilment of the law, in a sublimer sphere. but there are no rules until one finds them; a man leaving ireland for the sahara does well to discard such 'indispensable' and 'proper' things as a waterproof and a blackthorn for a turban and a dagger. the 'moral' man is living by the no-reason of laws, and that is stupid and inadequate even when the laws still hold good; for he is a mere mechanism, resourceless should any danger that is not already provided for in his original design chance to arise. respect for routine is the mark of the second-rate man. this does not mean that routine is not proper and fitting in its place; but when r

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

glance of these terrible divinities, from whom flight was unavailing, for no corner of the earth was so remote as [139]to be beyond their reach, nor did any mortal dare to offer to their victims an asylum from their persecutions. the furies are frequently represented with wings; their bodies are black, blood drips from their eyes, and snakes twine in their hair. in their hands they bear either a dagger, scourge, torch, or serpent. when they pursued orestes they constantly held up a mirror to his horrified gaze, in which he beheld the face of his murdered mother. page 156 these divinities were also called eumenides, which signifies the "well-meaning" or "soothed goddesses" this appellation was given to them because they were so feared and dreaded that people dared not call them by their pr

ut, unfortunately, in the midst of her happiness she was seized with an unconquerable longing for the society of her [152]sisters, and, in accordance with her desire, they were conducted by zephyrus to her fairy-like abode. filled with envy at the sight of her felicity, they poisoned her mind against her husband, and telling her that her unseen lover was a frightful monster, they gave her a sharp dagger, which they persuaded her to use for the purpose of delivering herself from his power. after the departure of her sisters, psyche resolved to take the first opportunity of following their malicious counsel. she accordingly rose in the dead of night, and taking a lamp in one hand and a dagger in the other, stealthily approached the couch where eros was reposing, when, instead of the frightfu

his first thought was of his favourite son menoeceus, the youngest scion of the royal house, who was present at the interview. he therefore earnestly implored him to leave the city, and to repair for safety to delphi. but the gallant youth heroically resolved to sacrifice his life for the [275]benefit of his country, and after taking leave of his old father, mounted the city walls, and plunging a dagger into his heart, perished in the sight of the contending hosts. adrastus now gave his troops the word of command to storm the city, and they rushed forward to the attack with great valour. the battle raged long and furiously, and after heavy losses on both sides the argives were routed and put to flight. after the lapse of some days they reorganized their forces, and again appeared before th

ONYX TABLET OF SET

ony. you may have to throw your best friend out of your pylon. you may have to watch the black flame die out in someone you love (this happened to two people that rosemary and i were close to- i would rather have seen them die. you have big and little struggles that make you work parts of your soul that you wouldn't have touched. try bailing a setian out of jail, because she was carrying a ritual dagger. try spending a night with another one whose parent just died, who has that need to talk about immorality. this is where work begins. the need to see xeper this can not be explained to a non-priest. they might intellectually understand it, as a blind man might color, but not know it. for the priest of set, xeper is inspiring. not the idea of set, nor of his temple, nor how keen it is to be

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

n symbolising the critical dispersive faculty of the mind. it is used where force and strength are required, more particularly for banishing than for invoking- as though conscious intellection were allied to the vower of will. when emplyed in certain magical ceremonies with the point upwarhs, its nature is transformed into an instrument similar to the wand. the elemental weavons of the wand, cup, dagger, and pentacle are symbolical representations of the forces employed for the manifestation of the inner self, the elements required for the incamation of the divine. they are attributed to the four letters of tetragrammaton all of these are worth making, and by creating them and continually employing them intelligently in the ways shown by the various rituals, the student will find a new pow

while counting 4. 4. exhale, counting 4 till the lungs are empty. this should be practised, counting slowly or quickly till you obtain a rhythm that suits you-one that is comforting and stilling. having attained this, count the breath thus for two or three minutes, till you feel quiet, and then proceed with the meditation <106> the qabalistic cross and lesser ritual of the pentagram take a steel dagger in the right hand. face east. invoking touch thy forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve-geburah (and the power) touch thy left shoulder and say ve-gedulah (and the glory) clasp thy hands before thee and say le-olam (for ever) dagger between fingers, point up and say amen. make in the air toward the east the invokin

thy forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve-geburah (and the power) touch thy left shoulder and say ve-gedulah (and the glory) clasp thy hands before thee and say le-olam (for ever) dagger between fingers, point up and say amen. make in the air toward the east the invoking pentagram as shown and, bringing the point of the dagger to the centre of the pentagram, vibrate the deity name -yod he vau he-imagining that your voice catries forward to the east of the universe. holding the dagger out before you, go to the south, make the pentagram and vibrate similarly the deity name-adonai. go to the west, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. 54 the golden dawn: volume

imagining that your voice catries forward to the east of the universe. holding the dagger out before you, go to the south, make the pentagram and vibrate similarly the deity name-adonai. go to the west, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. 54 the golden dawn: volume i book one <107> return to the east and complete your circle by bringing the dagger point to the centre of the first pentagram. stand with arms outstretched in the form of a cross and say- beformee raphael behindm e gabriel at my right hand michael at my l e f h and auriel before me flames the pentagrambehind me shines the six-rayed star again make the qabalistic cross as directed above, saying ateh, etc. for banishing use the same ritual, but reversing the direction of th

ee feet away, prevent its return with the sign of silence. now imagine the form in the east before you and do the banishing ritual of the pentagram to disintegrate it, seeing it, in your mind's eye, dissolving on the further side of your ring of flame. 3. it can be used as an exercise in concentration. seated in meditation or lying down, formulate yourself standing up in robes and holding dagger. put your consciousness in this form and go to the east. make yourself "feel" there by touching the wall, opening your eyes, stamping on the floor, etc. first knowledge lecture 55 begin the ritual and go round the room mentally vibrating the words and trying to feel them as coming from the form. finish in the east and try to see your results in the astral light, then walk back and stand beh

ay wear yellow shoes or shoes to match robes. candidates should have crossed sashes, declaration, and recommendation signed by the two chiefs. admission badges; hiereus lamen, sword and serpent. list of requeh4ehce: black sash and white sash for candidates. black robe and cords, admission badges. attestation of examinations and recommendations <200> on altar% cup of wine, candle, crucifix, chain, dagger, crook and scourge. incense. cross. each officer cames a crux ansata on his left wrist. opening chtef adept knocks. all rise. chief 1 second 1 third 1 chief 1 third 1 'note, with regard to the robes: the chief adept, who had represented tiphereth in the portal grade, in the adeptus minor grade now represents chesed (another good reason to attribute kaph to air) and thus cames the winged sph

,vol. iii, with its flower of three circlesof three,seven and twelve petals respectively comprises the three mother, seven double and twelve simple letters of the hebrew alphabet. their yetziric attributions, in turn, expound the chief adept's wand, the phoenix wand, and the lotus wands, being the magical weapons of chesed, geburah and tiphareth respectively, just as the fire wand, water cup, air dagger and earth pentacle each establish the magus in netzach, hod, yesod and malkuth. h.s. adeptus minor ritual 225 the five preparatory examinations for this grade. it is written "his days shall be 120 years,"and 120 divided by 5 equals 24, the number of hours in a day, and of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multiplied by <204> tha

herein contrary to thy civil, moral, or religious duties. art thou willing to take such a pledge? aspirant i am. second let the aspirant be bound to the cross of suffering. the aspirant is led to the cross, and his hands put through the running nooses and cords are bound about his waist and feet. two adepti stand on either side to supporf him, and third adept takes his place ready to hand cup and dagger to second adept who stands in front of and facing aspirant <212> second adept holds out rose crucifa to aspirant, saying: second the symbol of suffering is the symbol of strength. wherefore adeptus minor ritual bound as thou art, strive to raise this holy symbol in thy hands, for he that will not strive shall not attain. aspirant takes cruciftx in both hands, the cords being allowed to run

i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him with care before acknowledging him to be such. such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, hua, and if i fail herein- may my rose be disintegrated and my power in magic cease. third hands dagger to second adept and holds cup conveniently for him. second dips point of dagger in wine and makes cross on aspirant- on brow, feet, right hand and left hand, and heart, saying (for brow) there are three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet) there are three that bear witness on earth; the spirit, the water, and the blood, a

represent c. r c. he is clothed in full regalia; on his breast is the complete symbol of the rosy cross suspended from the double phoenix collar. his arms are crossed on breast, and he holds crook and scourge; between them lies the <222> book t. lid of pastos closed and circular altar stands over it. other adepti outside tomb as before. on the altar are replaced rose cross, cup of wine, chain and dagger. second associate d e p t ums inor, let the aspirant now be admitted. third ad. opens the door, and admits aspirant, who carries wand and crux of chief, he is placed in fronf of and facing vault door. second before the door of the tomb, as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful kerubim, and the swor

herefore this chain, 0 aspirant, and place it about thy neck and say: i accept the bonds of suffering and self-sacrifice. 2nd and 3rd adepts rise. aspirant repeats words as directed. second rise, then, my frater, in the symbol of self-renunciation and extend thine arms in the form of a cross. aspirant rises, feet together, and arms extended. second associate adeptus minor, take from the altar the dagger of penance and the cup of tribulation, that i may confirm the vow of the <226> aspirant forever by marking him afresh with the stigmata of the cross. seco dta kes dagger from third and marks aspirant anew as at obligation: brgw, feet, right hand, left hand, and heart. gives dagger back to third who replaces it on altar, and then hands aspirant the rose crucifix. second take that symbol, rai

ief places crux against spine between shoulder blades. second adept against left breast, third against right breast. second be thy heart a centre of light. chief places crux at the base of the spine. second at lef? hip. third at right hip. third be thy body the temple of the rosy cross. aspirant is faced to east, and adepts return to fomer positions. crook and <233> scourge are laid on altar over dagger, crossing at yellow bands. chief repeat with us the following words which are the signs of the hidden wisdom of our order. aspirant is made to repeat each word affer the officer. chief i. second n. third r. all i. chief yod. second nun. third resh. all yod. chief virgo, isis, mighty mother. second scorpio, apophis, destroyer. third sol, osiris, slain and risen. all isis, apophis, osiris, i

eophyte grade <264> the consecration ceremony of the vault of the adept1 with watch-tower ceremony (to be used for a new vault and on each day of corpus christi) members assemble and wear regalia. three chiefs robed and seated as in opening of= m. door of vault closed; pastos remains inside vault, but circular altar is placed in the outer chamber, in the centre. upon the altar are the cross, cup, dagger, and chain as usual; also the crossed scourge and crook. lncense burning is also placed over letter shin. water is placed in the cup. chief associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief advances to altar, lifts his wand on high, and says: hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritu

saying: so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. on reaching west, he faces west, and makes the lnvoking pentagram of water with cup, saying: empeh arselgaiol in the names and letters of the great west <266> em quadrangle, i invoke ye, ye angels of the watch tower of the west. replaces cup on eagle's head. takes dagger and strikes forward with it; 258 consecration ceremony 259 then circumambulates with sol, repeating: such a fire existeth extending through the rushings of air- or even a fire formless whence cometh the image of a voice, or even a flashing light, abounding, revolving, whirling forth, crying aloud. on reaching east, he strikes forward with dagger, makes invokingair pentagram, and repeats: or

ng through the rushings of air- or even a fire formless whence cometh the image of a voice, or even a flashing light, abounding, revolving, whirling forth, crying aloud. on reaching east, he strikes forward with dagger, makes invokingair pentagram, and repeats: or0 ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watch tower of the east. replaces dagger on aquarius. takes chain, goes to north, raises it on high, shakes thrice, circumambulates place with: stoop not down into the darkly splendid world wherein lieth continually a faithless depth, and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding- a black, everrolling abyss, ever espousing a body, formless, unlurninous and void. reaches north and facing it

peh. resh. kaph. tau. the whole word is paroketh, meaning the veil of the tabernacle. in and by that word, i declare the portal of this vault of the adepts duly opened (makes qabalistic sign of cross) unto thee, 0 tetragrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen. all make same sign and say same words. replace altar within vault, leave cross, cup and dagger in place outside for use in obli ation. close door of vault. three adepts take places and open in the= b grade. the vault door is thus opened and may so remain till close of ceremony. 1 t '1 'i ave, fratres et sorores. roseae rubeae. et aureae crucis. very honoured fratres et sorores, assist me to open the vault of the adepts (knocks) very honoured hodos chamelionis, see that the portal is

als may be formed by paint or by coloured paper pasted on the glass. the proper divine and angelic names are then to be written upon the petals in orange colour together with their sigils from the rose; then add the motto of adeptus. the cup must then be consecrated. it is to be used in all workings of the nature of water, and under the presidency of the letter heh, and the "cup of the tarot" the dagger for air any convenient dagger or knife or sword may be adapted to the use; the shorter it is, the better. the hilt and pommel and guard are to be coloured in bright pure yellow. the divine and angelic names should be written upon the yellow background in purple or violet, together with their sigh from the rose, and the motto of the adeptus. it is to be used in all work of the airy nature, a

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

o hell, one to bring back the antique box of pandora, the other to find and to crush the head of the old serpent, who is the symbol of time and of evil. both are guilty of the crime which must be expiated by the prometheus of ancient days and the lucifer of the christian legend, the one delivered by hercules and the other overcome by the saviour. the great magical secret is therefore the lamp and dagger of psyche, the apple of eve, the sacred fire of prometheus, the burning sceptre of lucifer, but it is also the holy cross of the redeemer. to be acquainted with it sufficiently for its abuse or divulgation is to deserve all sufferings; to know as one should alone know it, namely, to make use of and conceal it, is to be master of the absolute. a single word comprehends all things, and this w

justice done to a single individual can and should, if unatoned, cause the ruin of an entire nation or of a whole society: this is what is called the cry of blood, for at the root of every injustice there is the germ of homicide. by reason of these terrible laws of solidarity, christianity recommends so strongly the forgiveness of injuries and reconciliation. he who dies unforgiving casts himself dagger-armed into eternity and condemns himself to the horrors of an eternal murder. the efficacy of paternal or maternal blessings or curses is an invincible popular tradition and belief. as a fact, the closer the bonds which unite two persons, the more terrible are the consequences of hatred between them. the brand of althaea consuming the life of meleager is the mythological symbol of this terr

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

ort, moonwort and yellow ranun-culuses. tapestries, garments and objects of a black colour must be avoided; and no metal except silver should be worn on the person. on tuesday, a day for the operations of vengeance, the colour of the vestment should be that of flame, rust or blood, with belt and bracelets of steel. the tiara must be bound with gold; the wand must not be used, but only the magical dagger and sword; the wreaths must be of absinthe and rue, the ring of steel, with an amethyst for precious stone. on wednesday, a day favourable for transcendent science, the vestment should be green, or shot with various colours; the necklace of pearls in hollow glass beads containing mercury; the perfumes benzoin, mace and storax; the flowers, narcissus, lily, herb-mercury, fumitory, and marjor

RUBY TABLET OF SET

assover seder, a ritual meal of thanksgiving and freedom (celebrating the exodus, jews will dip greens into salt water and eat the salty greens, to remind them of tears shed by the jews in bondage. they will eat bitter herbs to remind them of the bitterness of slavery. likewise, there can be kinesthetic symbols as well. we feel different when we hold a sword in ritual as opposed to when we hold a dagger. we feel different when we are standing up than we feel when we are sitting down, and different still when we are kneeling or laying down. we feel different in charged rooms, dry rooms, wet rooms, hot rooms, cold rooms, still rooms, breezy rooms. uncontrolled, these latter experiences are just stimuli. controlled and used meaningfully, these latter experiences can be symbols, manipulated an

aight black wood, carved with setian symbols. the flail and the crook, symbols of the pharaoh's authority, can be substituted. cup: the cup is the representation of the reservoir of power, the female aspect of the dark lord, and the subconscious of the magician. this is the realm of the inner demons, the shadows. the cup connects the outer fire ocean of set with the inner dark realm of the adept. dagger: the dagger represents the intellect of the magician. with its keen edge it cleanly cuts through ignorance and intellectual laziness. it protects its user from the forces of slavery and oppression, from those who would limit his freedom. this is one of the gifts of set. usually flint daggers were used for sacred purposes since they were made without human hands. crescent shaped ones represe

al. the magician should makes his or her goals known at this point. wand: the magician hold up the wand and thank set for the fire of his will, the primal force of his being. cup: the magician will hold the cup and thank set for the gift of renewing power and the reservoir of the unconscious mind from which he draws his inner strength. he will drink in honor of the inner demons and the dark lord. dagger: the magician will hold up the dagger in thanks for the gift of intelligence that sets him apart from the ignorant mass of humanity, and the blind self-slavery of the oppressed. pantacle: the magician will hold up the pantacle in honor of set's strength rooted in his contact with the empirical, and his commitment to the inhabitants of the physical universe and his willingness to commune wit

o, and carol d. roper. adept johnson censed the chambre. adept ogle rang the bell. priest menschel invoked the powers of the ten directions in a variation of the "invocation of ten directions"(3) magister neilly passed the chalice first to priest menschel, and then to all participants, manifesting selket to test the soul and power of each initiate. priest menschel then opened the gates, with both dagger and wand. each initiate then approached the alter, performing an individualized working of xeper. priest menschel reports that during the passing of the chalice, he saw fumes rising from the brew, even while knowing that he himself had poured the white zinfandel wine into the chalice just minutes earlier. he also saw a transparent fog roiling around each initiate as they stood before the al

ll shape the dark light and knot it up again in the shape that polaris brought back from hel [strobe on; tape vorspiele parameters on [for a few minutes the participants work and shape the forces in themselves and in the chamber. then the work is tied back into the is-to-be by the the weird spell of the dhol chant [strobe off; tape off] the dhol chant [celebrant reads the litany, while pointing a dagger at each of the correct angles. all respond as indicated [celebrant] hidden in the darkness the flute player of leng plays the melody that stirs up the dark light, and the force of desire reaches us in the realm of chaos. we want, o gods, we want, and we will move heaven and earth to pull from chaos what we want [chorus] we rejoice in the chaos within and without, for we can constantly chang

ng there. the working i undertook was to understand my higher self, that which i can become. when i got to the chamber, i looked around before i started. i found an old wooden chest that i did not notice the last time i was there. i touched my staff to its lock, and the lock fell from it, open. i opened the trunk, and found inside a grail made from silver, a brass bell, a bottle of wine, a silver dagger, and a book. i took everything but the book, and placed them on the altar (the book i did not investigate) from there i proceeded with the ritual in the chamber by willing the black flame to ignite, and following the ritual format in the crystal tablet. i repeated my modified version of the invocation, and asked set to let me meet my higher self and learn to understand him. after that i cam

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

and the air dagger used to invoke the elemental forces. in the center of the altar is an enochian table of union, representing the union of the elements of self within our beings and the state of balance of the aspects (or elements) which is our goal. around the table of union are the corresponding elemental tools according to the tools' directional attribute. to the left of the table is the air dagger; to the right the fire wand. any elemental representations may be used to mark the directions of the elements on the wall of the chamber, as long as they are visually impacting enough to evoke proper response from the participants (my personal chamber, used for this rite, is painted gloss black and has a gloss red ceiling. i also have a permanent set of elemental tablets hanging in the cham

bell (nine times) v. ignite the black flame. open the gate. and from fires of the black flame, now light the red candle, the symbol of the element of fire. vi. invocation of set. vii. introduction to the rite. summon elemental forces. association between the elements and the aspects of self. reflection [the invocator positions himself facing the assembled initiates, before the altar, with the air dagger pointing towards the pentagram of set. he begins by saying] tonight we have gathered, my brothers and sisters, to explore that dark labyrinth that lies, ever beckoning, just beyond the realm of the known, and may only be perceived by the extension of our five known senses and by the utilization of that ever present sixth sense, the all-seeing eye of set [the invocator draws a line with the

er pointing towards the pentagram of set. he begins by saying] tonight we have gathered, my brothers and sisters, to explore that dark labyrinth that lies, ever beckoning, just beyond the realm of the known, and may only be perceived by the extension of our five known senses and by the utilization of that ever present sixth sense, the all-seeing eye of set [the invocator draws a line with the air dagger from the pentagram of set above the altar to the location of his third eye. the air dagger is then returned to the altar, and the invocator says] may all behold the glory of set-hen [the gong is struck thrice. the invocator continues] prepare now to make use of all thy senses, oh searchers within the realm of darkness, that you may come to recognize and partake of the mighty elements of the

r continues] prepare now to make use of all thy senses, oh searchers within the realm of darkness, that you may come to recognize and partake of the mighty elements of the universe, for they must be awakened from their quiet slumber within that ever-changing universe that exists within the confines of our potentially immortal beings [the gong is struck thrice. the invocator again takes up the air dagger, and along with the assembled initiates, faces the altar in the south. the invocator, using the air dagger, invokes the element of fire by drawing an inverse invoking pentagram of fire, completing the invoking pentagram by drawing in its center the sign of leo. fire incense is placed on the charcoal of the southerly censer by an assistant. the invocator elevates the red candle, symbol of fi

desire. come forth at our summoning, and bestow thy essence unto this flame, that all assembled here may partake of that same essence and become as mighty masters over those forces that exist within, as well as apart from us [assembled initiates] hear our words, oh spirit of fire [the gong is struck. the invocator returns the symbol of fire to its proper place on the altar, again takes up the air dagger, and turning counter-clockwise faces easterly, followed by all initiates. the invocator, using the air dagger, invokes the element of air, drawing an inverse invoking pentagram of air, completing the invoking pentagram by drawing in its center the sign of aquarius. air incense is placed on the charcoal of the easterly censer by an assistant. the invocator hands the air dagger to an assistan

arpe, mighty spirit of intelligence, reason, and enlightenment. come forth at our summoning and bestow thy essence unto this rose, symbol of air, that all assembled here may partake of that same essence and become as mighty masters over those forces that exist within, as well as apart from us [assembled initiates] hear our words, oh spirit of air [the gong is struck. the invocator, taking the air dagger from the assistant, hands the rose to the assistant who returns it to its proper place on the alter. the assistant returns with the crystal pyramid, symbol of earth, while the invocator turns northerly, counter-clockwise, followed by all initiates. the invocator proceeds by drawing an inverse invoking pentagram of earth, and completing the invoking pentagram by drawing in its center the sig

returns with the crystal pyramid, symbol of earth, while the invocator turns northerly, counter-clockwise, followed by all initiates. the invocator proceeds by drawing an inverse invoking pentagram of earth, and completing the invoking pentagram by drawing in its center the sign of taurus. earth incense is placed on the charcoal on the northerly censer by an assistant. the invocator hands the air dagger to his assistant in exchange for the crystal pyramid, symbol of earth. the invocator raises the symbol of earth, and says] we invoke thee, oh nanta, mighty spirit of the physical and the carnal. come forth at our summoning, and bestow thy essence unto this crystal, symbol of earth, that all assembled here may partake of that same essence and become as mighty masters over those forces that e

, oh nanta, mighty spirit of the physical and the carnal. come forth at our summoning, and bestow thy essence unto this crystal, symbol of earth, that all assembled here may partake of that same essence and become as mighty masters over those forces that exist within, as well as apart from us [assembled initiates] hear our words, oh spirit of earth [the gong is struck. the invocator takes the air dagger from his assistant, and hands the crystal pyramid to the assistant, who returns it to its proper place on the altar, and returns with the grail (chalice, symbol of water, while the invocator turns westerly, counter-clockwise, followed by all initiates. the invocator proceeds by invoking the element of water, drawing an inverse invoking pentagram of water, and completing the invoking pentagr

mbol of water, while the invocator turns westerly, counter-clockwise, followed by all initiates. the invocator proceeds by invoking the element of water, drawing an inverse invoking pentagram of water, and completing the invoking pentagram by drawing in its center the sign of the eagle. the water incense is placed on the charcoal of the westerly censer by an assistant. the invocator hands the air dagger to his assistant in exchange for the grail, symbol of water. the invocator raises the symbol of water and says] we invoke thee, oh hcoma, mighty spirit of primal chaos and emotion. come forth at our summoning and bestow thy essence unto this grail and the contents therein, that all assembled here may partake of that same essence and become as mighty masters over those forces that exist with

nce unto this grail and the contents therein, that all assembled here may partake of that same essence and become as mighty masters over those forces that exist within, as well as apart from us [assembled initiates] hear our words, oh spirit of water [the gong is struck. the invocator turns counter-clockwise towards the altar, followed by all initiates. the invocator returns the grail and the air dagger to their proper places on the altar. the participants now facing the altar form a semicircle, and the invocator continues by saying] as these symbols have received the essences of the mighty elements, so let us now prepare ourselves to receive those same essences. and as we partake of the essences of these mighty elements, so let us reflect upon and recognize all that is their substance. an

SATANIC RITUALS

celebrant activates neon tubing, leaves console. 6- assistant takes his place at the console, and maintains audible sound at one minute intervals during the celebrant's invocation. 7- celebrant steps into pentagon and delivers invocation, turning counter clockwise very slowly as he speaks. when he completes his invocation, an assistant relieves him of his text and presents the ceremonial sword or dagger. as the celebrant takes the sword in hand, the assistant at the console reactivates the electrostatic generator, combines both audible frequencies in chording, bringing the volume to full intensity, and activates the stroboscopic illumination. 8- celebrant holds sword on high, turning slowly counter clockwise, pausing at each reflective plane, until nine planes have been confronted. 9- cele

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

steel bracelet, worn by sikhs as a symbol of god. karma: the result of good or bad actions in this lifetime that can affect this or later lifetimes. kasha: the white shorts worn by sikhs as a symbol of purity. kesh: uncut hair, a symbol of sikhism. kevalnyan: enlightenment. khalsa: the militant brotherhood of sikhism, founded by guru gobind singh. khanda: the emblem of sikhism. kirpan: a sword or dagger worn by sikhs as a symbol of their willingness to fight to defend their faith. kojiki: the chief text of shinto, a work that combines history, myth, and folk belief. kosher: dietary laws, referred to in hebrew as kashrut. kungha: the wooden comb used to groom hair, a symbol of sikhism. kushti: the sacred cord, or belt, that zoroastrians wear. kusti: the holy path one has to follow to be a z

dia; more formally, the sri harmandir sahib. gurdwara: a sikh temple or place of worship. guru: a religious teacher. kara: a steel bracelet, worn by sikhs as a symbol of god. kasha: the white shorts worn by sikhs as a symbol of purity. kesh: uncut hair, a symbol of sikhism. khalsa: the militant brotherhood of sikhism, founded by guru gobind singh. khanda: the emblem of sikhism. kirpan: a sword or dagger worn by sikhs as a symbol of their willingness to fight to defend their faith. kungha: the wooden comb used to groom hair, a symbol of sikhism. langar: a free community kitchen maintained by a gurdwara. naam karam: the naming ceremony for children. rehit maryada: the sikh code of ethical conduct. takhts: seats of spiritual authority in sikhism. the five takhts are gurdwaras located in india

e words of guru gobind singh, when the affairs are past other remedies, it is justifiable to unsheathe the sword. the kirpan in modern life is not an actual weapon but a small symbolic reminder. the khanda the chief symbol of sikhism is called the khanda. the khanda is made up of several symbols, but it takes its name from the central one, the khanda itself. the khanda is a double-edged sword, or dagger, with a triangular point at the top. the khanda was used by guru gobind singh to stir the amrit in the first amrit ritual used to create the khalsa, the sikhs seventeenth-century fighting force. while the khanda was a dagger used in battle, it also has spiritual significance. the right edge symbolizes freedom; the left, divine justice. in the center of the khanda is a circle called a chakka

mployed for the next thirteen years as a rubber tree plantation inspector, a customs official, and an inspector of opium (an addictive drug made from opium poppies) establishments. a student of local culture and magic during his years in the east, gardner turned his attention to local customs, religions, and supernatural and magical beliefs. he studied ritual weapons and the malay kris, a type of dagger with a wave-shaped blade. his first published work, kris and other malay weapons, resulted from this interest. he conducted original research into the early civilizations of malaya (now malaysia, writing for the royal asiatic society journal and becoming an expert on the native people of malaya. he mounted archaeological expeditions in search of lost cities of the east. gardner was able to

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

i had neglected to obey the command" the man then, drawing a little aside, called out to the bystanders in a loud voice "ho, ho! my friends, pay henceforth and forever all respect to this worshipful cavalier. he is the expected guest of our blessed patron of the castle of the mountain. long life to him! may he, like his host, be safe by day and by night; on the hill and in the waste; against the dagger and the bullet, in limb and in life! cursed be he who touches a hair of his head, or a baioccho in his pouch. now and forever we will protect and honour him, for the law or against the law; with the faith and to the death. amen! amen "amen" responded, in wild chorus, a hundred voices; and the scattered and straggling groups pressed up the street, nearer and nearer to the horseman "and that

to disseminate tracts and invectives against the dictator, and to prepare, amidst "the poor and virtuous people" the train for the grand explosion. but still so firm to the eyes, even of profounder politicians than jean nicot, appeared the sullen power of the incorruptible maximilien; so timorous was the movement against him, that nicot, in common with many others, placed his hopes rather in the dagger of the assassin than the revolt of the multitude. but nicot, though not actually a coward, shrunk himself from braving the fate of the martyr; he had sense enough to see that, though all parties might rejoice in the assassination, all parties would probably concur in beheading the assassin. he had not the virtue to become a brutus. his object was to inspire a proxy-brutus; and in the centre

SIR WALLIS BUDGE EGYPTIAN MAGIC

iverse were ascribed. khnemu is, however, often depicted with the head of a ram, and in the later times, as the "beautiful ram of ra" he has four heads; in the egyptian monuments he has at times the head of a hawk, but never that of a lion. the god abrasax is represented in a form which has a human body, the bead of a hawk or cock, and legs terminating in serpents; in one hand he holds a knife or dagger, and in the other a shield upon which is inscribed the great name greek iaw, or jah. considerable difference of opinion exists as to the meaning and derivation of the name abrasax, but there is no doubt that the god who bore it was a form of the sun-god, and that he was intended to represent some aspect of the creator of the world. the name was believed to possess magical powers of the high

SYMBOLISM

assover seder, a ritual meal of thanksgiving and freedom (celebrating the exodus, jews will dip greens into salt water and eat the salty greens, to remind them of tears shed by the jews in bondage. they will eat bitter herbs to remind them of the bitterness of slavery. likewise, there can be kinesthetic symbols as well. we feel different when we hold a sword in ritual as opposed to when we hold a dagger. we feel different when we are standing up than we feel when we are sitting down, and different still when we are kneeling or laying down. we feel different in charged rooms, dry rooms, wet rooms, hot rooms, cold rooms, still rooms, breezy rooms. uncontrolled, these latter experiences are just stimuli. controlled and used meaningfully, these latter experiences can be symbols, manipulated an

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

early demonstrates that, for hard-core satanists, there is no real difference in meaning whether the sign includes the thumb or does not. manuela ruda, 2 i (shown at left in sun glasses giving the "el diablo" hand sign, and her husband, daniel, 26, a pair of self-proclaimed vampire satanists from germany, sacrificed a victim to satan. the pair ceremoniously stabbed the man exactly 66 times with a dagger. then they drank his blood. some might say that manuela's hand sign is merely the deaf's/ love you" but the couples' grim conduct indicated otherwise. also shown: manuela's head, shaved to reveal an inverted christian cross. manuela also had a rough-edged, blood red circle tatooed on her scalp. the two were trained to be satan worshippers while visiting scotland (from news report and articl

"brothers" the monstrously wicked atheist, voltaire.2 voltaire, as historians will attest, was certainly up to his neck in mischief. the neck a sign of sacrifice a number of dictionaries of symbols state that the hand placed on the neck signifies sacrifice. now sacrifice can have at least two meanings one, the continuing threat of one of the signs for ritual of the grand master elect degree is a dagger under the chin (richardson's monitor of freemasonry, p. 146) up to their necks in mischief 297 the penalties to be applied to punish those adepts and initiates who so impertinently reveal the secrets of the order; and two, the willingness of the individual performing the sign to sacrifice himself for the good of the order, or for the good of the cause or great work of the illuminati. the ne

thology says, rose out of the sea (see revelation 13:1 for a prophecy about the beast that rises up out of the sea. the goddess figure in this ad sits in the familiar lotus position with the flame in her genital area and her arms and hands arranged symbolically. every man and woman is a star h 547 this ad in magical blend magazine touts that for just $1,400 you can order this pentarle star-shaped dagger, suitable for ceremonies and rituals. the ad also says that the product is "handcrafted with love in vermont" 548 codex magica a wax talisman created by occultist edward kelley, using directions obtained in the angelic language he called "enochian (enigma magazine, issue 6. a friend of texe marrs' ministry sent this drawing of baphomet incorporated in an oval shaped, irregular pentagram. he

THE BLACK LODGE

he process is one of continuous growth. this, on its turn, is expressed in lxv iii 1-20. the four elements fire, water, air and earth (or tejas, apas, vayu and prithvi) correspond magically to the four cherubic signs of the zodiac, leo, scorpio, aquarius, and taurus; to the four powers of the sphinx, to dare, to will, to know and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to tempt- read test- th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

country gentleman on the family estate. neither did the young priest respect his vow of celibacy, and he seduced a young woman who was engaged to giovanni montolesi, the son of a wealthy merchant. when montolesi learned of the affair, he sought out annunchiarico and reproached him for bringing shame to the priesthood and dishonor to his fiancee. without a word in his defense, annunchiarico drew a dagger from his belt and stabbed montolesi in the heart. then, from his bizarre perspective, annunchiarico declared that the man whom he had murdered had insulted him and the entire roman catholic priesthood, so he swore a blood-feud against the entire montolesi family, ambushing and murdering 13 of 14 members in the next few months. understandably, annunchiarico was eventually pursued by the auth

down. small bands of soldiers sent against the decided ones were quickly annihilated. in 1818, a force of 1,000 regular troops under the command of general d foctavio were sent into the mountains to arrest annunchiarico and to destroy his band of outlaws. the superstitious recruits were so fearful of the mighty jupiter that they permitted annunchiarico to enter their camp at night and to place a dagger at the throat of their general. annunchiarico decreed his mercy, but warned the general and the 1,000 men that if they ever dared again to violate his mountains, his thunderbolts would be certain to kill them all. general d foctavio and his troops were gone at first light the next morning. when the authorities realized that any army conscripted from southern italy would hold annunchiarico i

THE KEY TO THE MYSTERIES

eply to you" harmodius and aristogiton had festivals and statues in ancient greece. the bible has consecrated the names of judith and ehud, and one of the most sublime figures of the holy book is that of samson, blind and chained, pulling down the columns of the temple, as he cried "let me die with the philistines" and yet, do you think that, if jesus, before dying, had gone to rome to plunge his dagger in the heart of tiberius, he would have saved the world, as he did, in forgiving his executioners, and in dying for even tiberius? 51 did brutus save roman liberty by killing caesar? in killing caligula, chaerea only made place for claudius and nero. to protest against violence by violence, is to justify it, and to force it to reproduce itself. but to triumph over evil by good, over selfish

THE MAGICIAN S KABBALAH

ficiality, the "conan" adventure stories of robert e. howard depict the translation of the barbarian aspects of geburah into those required by the just king of a realm (learning when to hold one's tongue as effective diplomacy rather than lash out in anger is a lesson learnt from geburah. the weapons of the sephirah are the sword, scourge and spear. in "magick, crowley replaces the spear with the dagger, and states that the weapons symbolise the following essential qualities in the magicians world: scourge dagger chain sulpher mercury salt energy fluidity fixity rajas sattvas tamas pain death bondage the scourge keeps the aspiration keen, the dagger shows that the magician is determined to make any sacrifice required, and the chain restricts his wandering. the three "binding items" surroun

THE MIDDLE PILLAR

l, facts whch are of value only to him in whom that insight awakes by dint of persistent effort. for no one else has it the least validity. the qabalistic cross provides the preamble as well as the peroration to another exercise. ths is named the lesser banishmg ritual of the pentagram. the rubric of it is as follows: 1. perform the qabalistic cross. 2. face east. stretch out right hand holding a dagger.13 trace a banishing earth pentagram.14 vibrate the word "yhvh (pronounced "yod-heh-vav-heh).l5 (see figure 3, page 59) 3. still holding out hand and dagger, turn to the south.16 trace another pentagram in precisely the same way and vibrate the word "adni("ah-doh-nai).l7 4. then turn to the west and trace pentagram. vibrate "ahih("eh-he-yeh).l* 5. turn north. trace pentagram and vibrate "ag

of a limiting circle, marked at each of the four angles or cardinal quarters by a pentagram. thrd, the invocation of the archangelic guardians. fourth, the repetition of the opening gesture. having expanded consciousness, and visualized hmself as a towering cross of light, let the student face the east of his room,22 stretchng before him his right hand. it is customary to employ a straight-bladed dagger with a cross hilt, but ths is relatively unimportant for the novice; the fingers alone being quite adequate to the work. to trace the pentagram bring the outstretched arm over to the left side, to a point in front corresponding to just about the middle of the thigh. move the arm upwards to a point which would correspond to the top of the head. descend on the right to about the middle of the

front of him. naturally ths requires much practice. and save for him begin whose faculty of visualization is here already very well developed, it is, unfortunately, a faculty not easily figure 3: come by. only exertion contin- lesser banishing pentagram. ual practice will develop ths. thus the first stage of the ritual is the visualization of the pentagram while actually tracing it with finger or dagger. when the commencing point of each pentagram has been returned to, let the student pause, and, imagining a central point in that figure, bring up h s arm to that center, stabbing or charging it energetically with outstretched dagger. it is at this juncture that the divine name should be vibrated, slowly and evenly. it suffices to vibrate each name but once. each of these four names associat

hological association. the student desirous of delving more deeply into the subject, wishing to discover the system by which symbolic names are attributed to certain quarters or to the ten sephroth, will find much material in the tree of life and my rosicrucian adventure, as well as in the golden dawn. the last pentagram having been traced in the north, the student returns, still holding arm with dagger outstretched, to the east where he started from.27 with h s arms extended to form a cross, and being aware about him of the four pentagrams vitalized by the vibration, he now commences a further phase of the ritual. here is demanded of him the visualization of the vast archangelic figures standing behind each pentagram, as though the latter were a sort of flaming shield supported by those m

yield contact with "secret chiefs or illuminated masters from the inner planes" thus they mistake initial contacts with the higher self, along with corresponding images of personal growth meant for themselves, as important messages for all humanity, and they come to think of themselves as avatars or messiahs. this unfortunate tendency is an anathema to the great work. 13. this should be a special dagger that is only used for the purpose of banishing. in actuality, no such implement is needed, and the magician may simply use his index and middle fingers to trace the pentagram just as effectively. 14. although the figure traced is the same as the banishing earth pentagram, in the lbrp it should be referred to as the lesser banishing pentagram. this is because it is traced in all four directi

malkuth: air of malkuth, water of malkuth, fire of malkuth, and earth of malkuth. 15. yhvh is transliterated english for m7, which is called the tetragrammaton or "four-lettered name" it is considered the ineffable name of god. each letter of the name is also attributed to one of the four worlds of the qabalah: yod= atziluth, heh= briah, vav= yetzirah, and heh final= assiah. 16. keep the hand or dagger extended as you turn from the east to the south, west, north, and back around again to the east, drawing the appropriate pentagrams as you go. visualize a ribbon of light extending from the center of the first pentragram in the east to the center of the second pentragram which will be drawn in the south. the four pentagrams are thus connected to each other by an astral ribbon of the same co

etimes called the lbrp) is one of the most important magical tools that the ceremonial magician has at his disposal. the following rendition is only slightly different from the one presented in chapter three. it is the version that we prefer to use. the qabalistic cross stand and face east. imagine a brilliant white light touching the top of your head. reach up with the index finger or blade of a dagger to connect with the light and bring it down to the forehead. touch the forehead and vibrate "atah (ah-tah-"thou artu).l touch the breast and bring the dagger blade or index finger down till it covers the heart or abdominal area, pointing down to the ground. imagine the light descending from the forehead to the feet. vibrate "malkuth (mahl-kooth-"the kingdom. touch the right shoulder and vis

head to feet and shoulder to shoulder. bring the hands outward, away from the body, and finally bring them together again, clasped on the breast as if praying or interlocking the fingers. vibrate "le-olahm, amen (lay-oh-lahm, ah-men "forever, unto the ages. the lesser banishing ritual of the pentagram stand and face east.2 perform the qabalistic cross as described above. still facing east, use a dagger or the index finger of the right hand to trace a large lesser banishing pentagram. thrust the dagger tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh-the tetragrammaton [see glossary (keep the right arm extended throughout, never let it drop. the pentagrams should be visualized in a flaming blue or white light) turn to the south and trace the same

lf called god. the formula of the lbrp the lesser banishing ritual of the pentagram is the ceremonial magician's way of casting a circle of protection. some wiccan groups will cast a circle around their sacred space by tracing it on the ground with a sword, or by sprinkling salt water around the area. but the ceremonial magician does this by tracing pentagrams around the circle with a specialized dagger or wand. the ritual begins with a brief moment of meditation to cleanse the mind and begin the process of creating a ritual atmosphere or sacred space. then the magician performs what is called the qabalistic cross. ths rite creates a cross of living divine light within the magician's aura. this cross is based upon the qabalistic tree of life, containing the spheres of kether, malkuth, gebu

return with the sign of silence (or the sign of protection. then imagine the negative form in the east and perform the lesser banishing ritual of the pentagram. see the form dissolving on the outside of your ring of flaming pentagrams. the lbrp can also be used to aid your powers of focus and concentration. while lying down, formulate yourself standing up in the pentagram 195 robes and holding a dagger. place your consciousness in this astral form and go to the east. make yourself "feel" that you are there by touching the wall, opening your eyes, and stomping on the floor. then let your astral form perform the ritual, circumambulating the room, and mentally vibrating the words. when you are finished, try to see your results astrally. then walk back and stand behind your physical body and

attract an elemental or energy form. getting rid of it can be more difficult. the following section describes a number of different versions of the lbrp, including egyptian, greek, gaelic, and shamanic renditions. egyptian pentagram ritual the egyptian qabalistic cross stand and face east. imagine a brilliant white light touching the top of your head. reach up with the index finger or blade of a dagger to connect with the light and bring it to the forehead. touch the forehead and say "entek pau (pronounced "en-tek pow" meaning "thou art he who is. touch the breast and say "ta sutenit (pronounced "tah suten- it" meaning "the kingdom. touch the right shoulder and say "ta sakhem (pronounced "tah sahk-hem" meaning "the divine power. touch the left shoulder and say "ta djeser (pronounced "tah

h the right shoulder and say "ta sakhem (pronounced "tah sahk-hem" meaning "the divine power. touch the left shoulder and say "ta djeser (pronounced "tah d-jes-er" meaning "and the glory. clasp the fingers over the breast and say "ta taui en hah (pronounced "tah tow-ee en hah" meaning "the world, forever. say "nedj her (pronounced "ned-j her" meaning "homage to thee. the pentagrams face east. use dagger or the index finger of the right hand to trace a large lesser banishing pentagram. as you do so, vibrate "nudjeru yebeta (pronounced "nud-jeh-ru yeh-beh-tah" meaning "gods of the east. thrust the dagger tip or index finger through the center of the pentagram and vibrate "nef("air. keep the right arm extended throughout, never let it drop. the pentagrams should be visualized in a flaming blu

hand point and tracing toward the left. projection sign sign of silence eye of horus the ankh the cross circled cross figure 14: ritual signs and symbols of protection. the pentagram 199 a greek banishing pentagram ritual the greek qabalistic cross (stauros kabalistikos) stand and face east. imagine a brilliant whte light touching the top of your head. reach up with the index finger or blade of a dagger to connect with the light and bring it to the forehead. touch the forehead and say "sou estin (pronounced "soo-estin" meaning "thne is1--oou e t i v. touch the breast and say "he basileia (pronounced "hay bahsih- lay-uh" meaning "the kingdom"-q baot3l ta. touch the right shoulder and say "kai he dynamis (pronounced "kigh hay din-ah-mees" meaning "and the power- at q guvapt. touch the left s

meaning "and the power- at q guvapt. touch the left shoulder and say "kai he doxa (pronounced "kigh hay dox-ah" meaning "and the gloryu- at q 605a. clasp the fingers over the breast and say "eis tous aionas ton aionon (pronounced "ace tooce eye-oh-nas tone eye-own-own" meaning" to the aeon of aeonsu-&i< o uaamen (pronounced "ah-may-n"-apqv. the pentagrams face east. use dagger or the index finger of the right hand to trace a large lesser banishing pentagram. as you do so, vibrate "theios aer (pronounced "thay-os ah-ay-r "divine airu@&todagger tip or index finger through the center of the pentagram and vibrate "pneuma (pronounced "p'ne-00-mah "spiritu-nv u pa. go to the south and draw the same pentagram while vibrating "theion pyr (pronounced "t

in the following ritual. to trace the cross in the air before you, begin at the shaft of the cross starting at the top and drawing downward. then start at the left point of the crossbar and move straight across to the right point of the crossbar (see figure 14, p. 198) the stauros kabalistikos perform the greek qabalistic cross as given in the preceding ritual. the flaming crosses face east. use dagger or the index finger of the right hand to trace a large cross. thrust the dagger tip or index finger through the center of the cross and intone "pater hamon ho en tois ouranois (pronounced "pah-ter hay-mon ho en toh-ees 00-ran-oh-ees "our father in heaven who art in the heavenu-ila p qpov o ev o t qo upavotq. go to the south and draw the cross again. thrust through the center of the figure a

"the cross of gloryn-71 c a u p o o ku3 lcoq "and above me shines he chariti tou theos (pronounced "heh chah-reetee too thay-os "the grace of godu--q apt zzto u@&to. closing repeat the greek qabalistic cross. a gaelic banishing pentagram ritual the gaelic qabalistic cross stand and face east. imagine a brilliant whte light touchg the top of your head. reach up with the index finger or blade of a dagger to connect with the light and bring it to the forehead. touch the forehead and say "bhuait, a cruithear (pronounced "voo-uhch, uh xroo-uhr" meaning "from you, creator. touch the breast and say "na rioghachd (pronounced "nah ree-uhchk" meaning "the kingdom. touch the right shoulder and say "na neart (pronounced "nah nyarst" meaning "the power. touch the left shoulder and say 's na miadh (pro

h the right shoulder and say "na neart (pronounced "nah nyarst" meaning "the power. touch the left shoulder and say 's na miadh (pronounced "snah mee-uhgh,"30 meaning "and the honor. clasp the fingers over the breast and say "an talamh, gu sior (pronounced "an tal-uhv, goo shee-or" meaning "the world, everlasting. say "fiilte (pronounced "faal-chuh,"3l meaning "hail. the pentagrams face east. use dagger or the index finger of the right hand to trace a large lesser banishg pentagram. as you do so, vibrate "gaoth an the pentagram 203 ear (pronounced "goo-uh a nyar" meaning "east wind. thrust the dagger tip or index finger through the center of the pentagram and vibrate "adhar (pronounced "aar" meaning "air. keep the right arm extended throughout, never let it drop. the pentagrams should be v

THE NECRONOMICON SIMON VERSION

arth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe passage among the sphe

o summon the watcher to preside over the outer precincts of the circle or gate. the sword is to be thrust into the ground as before, in the northeast section, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation in a clear voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, wh

wn to any but the properly instructed. to show them to anyone other is to ask the curse of ninnghizhida on yourself and upon your generations. the book maklu of the burnings: the exorcism of the crown of anu the priest, in time of peril, shall put on the spotless white crown of anu with the eightrayed seal and stand in the prescribed manner with the tablets of calling on his breast and the copper dagger of inanna in his right hand, aloft. for, it is said, if a man builds a fire, does he no build it in a pit, that he might not be harmed thereby? thus is it true of the uduggu we call, for they are like fire and every caution must be used lest they consume the magician and his entire generation. thus, the exorcism of anu i have put the starry crown of heaven, the potent disk of anu on my head

all stand while reciting the conjurations set forth, taking especial care not to venture forth from the boundaries of the circle, the holy mandal of calling, lest thou be consumed by the invisible monsters from the egurra of ereshkigal, as was the priest abdul ben-martu in a public square in jerusalem. and the circle shall be drawn in lime, or barley, or white flour. or dug in the ground with the dagger of inanna of calling. or embroidered in the most precious silk, or expensive cloth. and the colours thereof shall be only black and white, and no other. and the frontlet of calling, and the standards of calling, shall all be of fine cloth, and in the colours of ninib and inanna, that is, of black and white, for ninib knows the outer regions and the ways of the ancient ones, and inanna subdu

ki ugu agba andagub! to recover potency (tie thee knots in a harp string; entwine around both right and left hands, and chant the following incantation seven times, and potency will return) lillik im linu ush kiri lishtakssir erpetumma tiku littuk ni yish libbi ia lu amesh id ginmesh ishari lu sayan sayammi ye la urrada ultu muxxisha! the crown of anu of calling the frontlet of calling the copper dagger of inanna of calling the seal of the north gate the seal of the east gate the seal of the south gate the seal of the west gate one type of mandal of calling another type the book of fifty names the book of fifty names of marduk, defeater of the ancient ones this is the book of marduk, begotten of our master enki, lord of magicians, who did defeat tiamat, known as kur, known as huwawa, in ma

nki is sore afraid. prepare, then the bowl of tiamat, the dur of indur, the lost bowl, the shattered bowl of the sages, summoning thereby the firik of gid, and the lady shakuguku, the queen of the cauldron. recite the conjuration ia adu en i over it, and build the fire therein, calling gbl when thou dost, after his manner and form. when the fire is built and conjured, then mayest thou raise thine dagger, summoning the assistance of ninkharsag, queen of the demons, and ninkaszi, the horned queen, and ninnghizhidda, the queen of the magick wand, after their manner and form. and when thou hast accomplished this, and made the proper sacrifice, thou mayest begin calling whichsoever of the offspring thou mayest, after opening the gate. do not open the gate, save for an especial time that thou st

press and of pine, and no evil spirit which haunteth buildings will cause habitation to be set up therein, and no larvae will breed, as they do in many unclean places. the larvae are enormous, twice as large as a man, but do breed on his excretions, and even, it s said, upon his breath, and grow to terrible height, and do not leave him until the priest or some magician cut him off with the copper dagger, saying the name of ishtar seven times seven times, aloud, in a sharp voice. the night has now grown silent. the howling of the wolves has grown quiet, and can scarce be heard. perhaps it was some other that they sought? yet, can i tell in my bones that this is not so? for the xastur sign has not left its station behind me, and has grown larger, casting a shadow over these pages as i write

THE SECRET RITUALS OF THE OTO

n the o.t.o. in its early years and these have therefore been included in the text of the ritual. first degree first point (illustration) the oasis is a space, preferably circular. in the west is a well, with a coping-stone; that is, a cubical altar with a removable top. it is made so as to hold water; and on this water floats an ark, preferably proportioned as is given in the canon, containing a dagger, a disk, and the book of the law. in the east is an altar, cylindrical, where burns a candle. this is overshadowed by a conical tent, where is a throne composed of four cubes, arranged as an inverted tau, for the three officers. these are saladin, his wazir, and an emir. the wazir sits on the right hand. opening saladin crosses his hands, left over right; wazir and emir take them between th

o/p2c2.html (2 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o (they go together, s. bearing candle, w. and e. with arms crossed over his back, to the well) s: a spring shut up, a fountain sealed! brethren, let the well be opened (w. and e. remove the ark, and bear it to the altar walking in front of s. s. places the candle upon it. they form a triangle about the altar. s. takes the dagger, and gives it to w, the disk, and gives it to e, and takes the book himself. e. lays disk on altar, to west of candle; s. places book open, upon disk; w. places dagger upon book) s: fellow-soldiers, we have drawn the living water of truth from the well of the oasis (o.t.o. applause. all resume seats) lustration first point: the oath. second point: the bringing-forth. third point: the nouris

s willing to be hoodwinked. they do this, on his consenting, and lead him to the door. w. knocks once. s: whom have you there? w: a poor stranger, who has been drawn to our oasis, and received the hospitality of our camp. s: halt! sir i demand of you: are you free and of full age? c: i am. s: do you understand that by entering this camp you have incurred the penalty of death? c: i do (w. puts his dagger to c. s throat) s: do you consider the honour of enrolling yourself among us full compensation for this doom? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (3 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. c: i do. s: advance, o free man, without fear (they leave him, and he advances to the centre of the camp. he is gently guided

pass, seeker of life (they take him to the altar) w: most mysterious master, i present mr. a poor, etc, as before. s: is he well and worthily vouched for? e: he is. s: is he controlled? w: he is. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (4 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o (e. catches his wrists from behind; w. applies dagger) s: sir! are you prepared to obey and to uphold our laws and regulations? c: i am. s: to conform with our ceremonies and customs? c: i am. s: and to persevere through this ceremony of lustration? c: i am. s: in all cases of difficulty and danger, in whom do you put your trust? c: in myself. s: right glad am i to find your faith so well founded. we are willing to admit you, because two worth

ies which you are now about to form with us and our order. therefore, once more, for the third and last time, candidate, i ask you, do you still desire to become a file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (5 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. member of our order? please answer aloud. c: yes. s (hard knock on altar with dagger, which w. gives him) then your will be done! brethren, do your duty (w. places c. s left hand on the open book, and s. fixes it there with the dagger, which he keeps there during the oath. e. grasps c. firmly by the throat) s: are you willing to take a solemn obligation to keep inviolate the secrets and mysteries of our order? c: i am. s: repeat you name at length, and say after me: i (name

ings of the superior of the order/ or his duly appointed substitute/ as conveyed to me/ by the most mysterious master of this oasis/ under the hand and seal of baphomet/ these several points/ i solemnly swear to observe/ declaring them/ each and every one/ to be in accord/ with my own free will/ under no less a penalty/ on the violation/ of any one of them/ that of having my throat pierced with a dagger (s. applies same) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (7 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. and my carcass/ thrown to the monsters of the sea/ that they may devour it. s, w, and e. pronounce aum as in the opening. s: you will seal this solemn oath with your lips on the book of the law (done) s: you will now

s fulfilled the nine moons (music) s: before the beginning of years, etc. to between a sleep and a sleep (chorus from swinburne s atlanta in calydon (a pause (w. and e. advance silent, throw a noose around his neck, and carry him to the well, where he sits crouched, immersed to the neck. they put the coping-stone in place. s. removes his candle, and descends to the well. he knocks thrice with the dagger on the coping-stone, and returns) s: and the earth was without form and void, and darkness was upon the face of the deep. and the powers of nature said: let there be light! and there was light (w. and e. raise the stone, pull out c, and wrap him in the flag of his country. they lead him to the altar) s: in the name of the secret master (puts the book to his brow) s: in the name of the o.t.o

on the coping-stone, and returns) s: and the earth was without form and void, and darkness was upon the face of the deep. and the powers of nature said: let there be light! and there was light (w. and e. raise the stone, pull out c, and wrap him in the flag of his country. they lead him to the altar) s: in the name of the secret master (puts the book to his brow) s: in the name of the o.t.o (puts dagger to throat) s: by the authority of the grand master baphomet (puts disk to heart) i declare you a man and a brother (triple handshake, a chain being formed by the three officers and candidate. the noose is now cut, not untied (o.t.o. applause) third point file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (9 of 14 [12/28/2001 2:02:43 pm] the secret ri

2001 2:02:43 pm] the secret rituals of the o.t.o. s: you will now be clothed in the characteristic robe of our order. see well to it that you soil it not (done) i will now communicate to you the first secrets of our order. firstly, let me renew the recommendation made to you on the former occasion; to study constantly the book of the law (indicates it) secondly, let me call your attention to this dagger, which has played so large a part in this ceremony. strive as best you may to discover the significance of this weapon; your labour will be well repaid. thirdly, let me counsel you to take note of this disk. you have little acquaintance with it, but it has been, there upon the altar, even as the sun, our father, is always in the heaven, even when we perceive him not. now, the dagger is in t

the balance. hear first the book of the balance (orator, who may be any member of the oasis, and is selected for the excellence of his delivery, reads liber librae published in equinox i) s: another and more serious obligation will now be required of you. are you willing to take it? c: i am. s: officers, do your duty (they go to altar, w. directs c. to place right hand on the open book. he places dagger on c. s heart, while e. presses disk upon his head) s: repeat your name at length, and say after me: i, in the presence of the powers of life visible and invisible, and of this camp of magicians, do hereby and hereon most solemnly promise and swear: never to reveal what i learn beneath the seal within the guarded border of this most holy order unless it be to a true brother file//c /documen

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

ael..0secret%20rituals%20of%20the%20o.t.o/p2c4.html (4 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. wrists, waist and ankles. the camp is opened in the third degree. e. goes out, prepares c. and knocks thrice. during the preparation, all chant solemnly abide with me. etc. w. opens door. w: whom have you there? e: a magician who devoted himself to our mystery. w: halt (w. applies dagger and disk to umbilicus of c) s: do you vouch that he is properly prepared? w: i do. s: admit him in due form (c. is led to throne by e) s (gives grip) what is this? c: the grip or token of a magician. s: what does it demand? c: a word. s: give me that word. c: at my initiation i was taught to be cautious; i will letter it with you. s: i agree; begin (done) s: what is its import? c: the lord

irtue be impaired. all these points/ i solemnly swear to observe/ under no less a penalty/ than that of being stabbed/ in the bowels/ and my carcass/ burned to ashes/ that no trace or remembrance of so vile a wretch/ may remain among men/ especially master magicians (seal thrice on ccxx, dropping head to book) in the name of the secret master (puts book to his brow) in the name of the o.t.o (puts dagger to throat) by the authority of the grand master baphomet (puts disk to heart) i proclaim you devoted a master magician (c. rises. the officers give him the kiss of peace) third point file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c4.html (9 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. s: o thou! lord of the west. i hereby invoke upon th

who art thou? and our brother, with a supreme effort, fixed his eyes upon the last ray of the sun as it sank, and cried, i am the truth, and in my turban is wrapped nothing but god. at that, the chief of the assassins picked up yet another stone, which struck our brother on the forehead, and laid him lifeless at his feet (done) then to make double sure, he stabbed the master in the throat with a dagger, and his blood gushed out upon the disk or platter from which he was wont to eat. summoning his accomplices, he directed them to conceal the corpse within the well of the oasis. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c4.html (12 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o (done) which, although it had served to quench his thirst

down with tyranny! down with superstition (done) the vengeance of the order was executed even sooner upon the traitors, who were stabbed in the throat within a fortnight of the murder of our master. lay your hand upon your heart, the fingers apart, in memory of the flames which curled about his noble heart; grasp your right knee, raising the foot as if ready to trample on tyranny; then take this dagger and file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (7 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. pierce the throats of traitors, crying: wekam, adonai, which means vengeance, o my lord! this vengeance has been accomplished. light and freedom have slowly penetrated, and today we are at liberty to love the light of life (all res

THE HOLY BIBLE KING JAMES VERSION

malek, and went and smote israel, and possessed the city of palm trees. 3:14 so the children of israel served eglon the king of moab eighteen years. 3:15 but when the children of israel cried unto the lord, the lord raised them up a deliverer, ehud the son of gera, a benjamite, a man lefthanded: and by him the children of israel sent a present unto eglon the king of moab. 3:16 but ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh. 3:17 and he brought the present unto eglon king of moab: and eglon [was] a very fat man. 3:18 and when he had made an end to offer the present, he sent away the people that bare the present. 3:19 but he himself turned again from the quarries that [were] by gilgal, and said, i have a secret err

from the quarries that [were] by gilgal, and said, i have a secret errand unto thee, o king: who said, keep silence. and all that stood by him went out from him. 3:20 and ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. and ehud said, i have a message from god unto thee. and he arose out of [his] seat. 3:21 and ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly: 3:22 and the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. 3:23 then ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them. 3:24 when he was gone out, his servants came; and when they saw that, beho

TYSON DONALD NEW MILLENNIUM MAGIC

unistic entity who has long waited for just such a chance. then a battle of wills ensues, and the invading entity, drawing the strength of conviction from its stolen physical limbs, usually wins. all pointed objects symbolize the ray. the sword is a channel of force that focuses and culminates at the point of its tip, where its edges converge. the same may be said of the spear, pin, dart, needle, dagger, and even the gun. perhaps the best symbol of the ray is the arrow, which flies freely through the air, directed by an act of will, to pierce its target. the arrows of cupid are rays of will. the sword of justice is a ray. on a more mundane level the pointing hand in old-fashioned printed notices is a ray. indeed, the gesture of pointing a finger is a powerful metaphor for extending the wil

seasons motions worlds elementals winds rivers growth colors instruments fire ihvh tzabaoth yod michael mark lion south summer linear atziluth salamanders notus pison stalk red rod water elohim el chai he gabriel matthew eagle west fall rotary briah undines zephyrus gihon fruit blue cup air shaddai ha-aretz va u raphael john angel north winter vibratory yetzirah sylphs boreas hiddikel seed yellow dagger earth adonai tzabaoth he auriel luke bull east spring mixed assiah gnomes eurus phrath root black pentacle the four elements are a philosophical division of form into its essential quali- ties based on its kinds of motion. they are not physical elements as science under- stands them but the locus upon which the physical elements are based. for example, elemental fire is not the fire that sp

her ability to fully control the forces of the elements, the human or angelic forms of the elemental principles should be employed-the human form when dealing with human things, the angelic when dealing with things of the spirit. when the magus is confident of his or her magical ability and needs the maximum powers of the elements, the beasts should be employed. the magical instruments-rod, cup, dagger (or sword, and pentacle (or shield)-are another ancient symbolic division of the all into four principles. these forms appear in many diverse cultures. the most common occurrence in modern times is the pips of ordinary playing cards. the hearts derive from the symbol of the cup (water; diamonds from the pentacle (earth; clubs from the rod (fire; and spades from the dagger (air. the original

fingers senses life forms emblems sephiroth letters in name of cod divine names archangels orders of angels spirit lamp white middle sight thinking human tiphareth shin ihvh("adonai) eloah va-daath raphael malachim fire rod red ring hearing running lion netzach yod ihvh("adonai) tzabaoth haniel elohim water cup blue index taste swimming eagle hod he (1 st) elohim tzabaoth michael beni elohim air dagger yellow small smell flying angel yesod va u shaddai; el chai gabriel kerubim earth pentacle black thumb touch crowing bull malkuth he (2nd) adonai ha-aretz x e sandalphon the point of spirit is shifted from the center to the upper side of the square to signify its rule over the four elements and to emphasize that it is the point of god evident in all men and women. a figure like this is form

ts balanced or reciprocat- ing force, it is the instrument of rule or order, and in another form is commonly said to represent the will of the magus. its element is fire. magically, the rod is used to issue directives, to construct ritual forms, and also to project positive forces. held upright, it symbolizes action; held horizontally, it indicates repose (see illustration at the top of page 186. dagger also called the sword, the knife, and the pin. it is the instrument of violation. it sug- gests thrusting and piercing and thus represents unbalanced force. the guard of the repose reci rocating force dagger is akin to the small arm of the christian cross, which is off-center and directs the primary force of the vertical ray out its longest segment. its element is air. magically, the dagger

he virgin and the maidenhead. but the other side of the coin is resistance, persis- tence, and a cold, remorseless strength. its element is earth. magically, the shield is used as a protection against hostile forces. it imposes a freeze similar to that associated with the equal-armed cross. the shield neither moves nor can be moved, although it can be shattered if sufficient force is applied. the dagger rapes and violates the shield. sometimes the shield is used to represent the fecundity of the earth, but this association only applies when the shield in acted upon by the three active elements (fire, water, and air. in itself, the shield is sterile. since it has no top or bottom, the shield cannot be changed by inversion. con- sider an apple; it begins small and green, then grows larger an

the shield cannot be changed by inversion. con- sider an apple; it begins small and green, then grows larger and gets red; it goes from sour to sweet-yet always it remains an apple. this is the meaning of the shield. each of the four instruments represents the nature of one of the elements. for this reason they are most effective when applied to their own elemental spheres. two are male (rod and dagger) and two are female (cup and shield. the rod-cup form a natural pair of the light; the dagger-shield form a pair of the darkness. all the instruments must be consecrated before they can be used. consecra- tion drives away any lingering base or discordant associations and prepares each instrument to act as a channel for the light. consecration of the instrument is accomplished in a separate

will vary according to personal taste. specific instructions on their making and decoration are given in the teachings of the golden dawn,3o if the magus wishes to imitate the forms of that order. whatever the fine detail of the instruments, these general guidelines should be followed. the rod is a shaft of hardwood about a foot long and as thick as a finger, tipped with steel or brass caps. the dagger is a short steel knife with a handmade wooden hilt. the cup is a goblet of any convenient material of a size to hold about eight ounces. the disk is of hardwood or clay, about an inch thick and small enough to hold inside the spread fingers of one hand (about five inches in diameter. it is usual to inscribe the names of the angels and spirits associated with each instrument on it in the app

rate an object in those areas where it is to be used. since the wand is used in all aspects of magic, its consecration must be all-encompassing. it should be in length from the fingertips to the armpit and in thickness like the thumb. sometimes one end is divided to signify a male and a female end, but this is not common. the wood of mercury, the hazkl, is recommended. the sword is similar to the dagger, but applies its qualities throughout the realm of magic. it is used in all matters where command, threat, or punishment may be nec- essary. for this reason it is seldom used in works of white magic. its primary func- tion is to compel obedience from lower spirits. it should be made of good steel and equal in length with the wand, preferably hand-forged by the magus. where this is impossibl

the ritual circle should be large enough to accommodate comfortably the number of persons who will occupy it and should be drawn in a number of units that is harmonious with the ritual purpose. for the magus alone, usually it is six feet in diameter; for the magus and the ritual altar, nine feet in diameter. if the ritual is conducted out-of-doors, the circle is scratched into the ground with the dagger or sword. it may then be filled with oil and set alight so that the magus is surrounded with a wall of flame. if the ritual is done indoors (more often the case in practice, the circle may be marked on the floor with fluorescent tape or paint, or a ritual carpet unrolled that has the circle woven into its pattern. traditional materials for drawing magic circles are charcoal and chalk. in an

act of magical will. in an emergency-for example, if the magus should be imprisoned with noth- ing other than the clothing he or she is wearing-an astral temple may be built upon the foundation of the hands. to represent the four ritual weapons of the ele- ments, the flat palm serves as the disk; the cupped palm as the cup; the clenched fist as the end of the rod; and the spear-shaped hand as the dagger. the elements are related to the four lower sephiroth-netzach, hod, yesod, and malkuth-cor- responding to the ring, index, small, and thumb of the left hand. the middle fin- ger of the left hand stands for tiphareth and the quintessence, or fifth element, spirit. the fingers of the right hand are higher reflections of these qualities. a magic circle can be formed by joining the hands togeth

TYSON DONALD SOUL FLIGHT

the ceremonies of ritual occultism. he manipulated occult symbolism and the intense emotion it generated for his political purposes, but he probably did not engage in overtly occult practices. what is beyond question is that the nazi party arose directly out of the thule society, an occult organization founded on august 17, 1918, by rudolf von sebottendorff (1875-1945. it adopted as its symbol a dagger surrounded by oak leaves, superimposed on a swastikakith curved arms. hitler would later use the swastika as the symbolism of nazism. on november 9, 1918, just prior to germany's acceptance of the humiliating armistice treaty that ended the first world war, the newly established thule society met and resolved to continue the struggle for german supremacy. sebottendorff proclaimed as its new

TYSON DONALD THE MAGICAL WORKBOOK

ons are: iiivh-air, adonai-fire, eheieh-water, agla-earth. almost any purpose may be categorized under one of the elements, making these four names particularly useful for charging objects and talismans. practice projecting the energies of the four elements in turn, but project no more than one elemental force in any given day. the power of 104 standing exercises air may be projected into a short dagger; the power of fire into a short wooden rod; the power of water into a small vase or goblet; the power of earth into a flat disk. this method of projecting force should be used with discretion. do not employ it against living things. avoid practicing with electronic or complex mechanical objects, such as a watch or a computer. years ago, while practicing this projection technique, i directed

e third axis is visualized as shining between the joined palms when the hands are held in front of the chest. if you use the variation to the original golden dawn formula where the hands are laid flat on the chest in an x, the third beam should be visualized as shining through the palms of the hands at the location of the stigmata. the original golden dawn text of the formula directs that a steel dagger be used to draw the cross on the body, rather than the right index finger. it is better to become accustomed to performing the kabbalistic cross without an instrument, and indeed, no ritual tool is necessary. however, after practicing the kabbalistic cross for three or four weeks without an instrument, if you wish you may charge a dagger with the occult virtue of elemental air, using the te

er than the right index finger. it is better to become accustomed to performing the kabbalistic cross without an instrument, and indeed, no ritual tool is necessary. however, after practicing the kabbalistic cross for three or four weeks without an instrument, if you wish you may charge a dagger with the occult virtue of elemental air, using the technique described in exercise 26, and employ this dagger to draw the beams of the cross on your body. once you have charged the dagger, it becomes a ritual instrument and thereafter must not be used for common purposes or handled by any other person. the middle pillar m ake sure there are no visual distractions in the western end of your practice chamber. assume the standing posture facing west. direct your gaze straight ahead and focus on the un

reness of its presence and power throughout the course of the ritual. as mentioned in the commentary to the previous exercise, the ritual circle is only as real as you believe it to be in your own mind. when you simply step through it and forget about it at the end of rituals, you inevitably weaken its efficacy. in ceremonial magic, the circle is often projected using a tool such as the athame (a dagger used by witches for many functions) or the magic wand. during the evocation of demons or other potentially dangerous spirits, a ritual sword may be used to draw the circle upon the air. beginners should practice projecting the circle with the right index finger. this technique is frequently used by experienced magicians as well-i seldom employ an instrument when projecting the circle. once

andle burns on the floor of your astral temple. the exception to this rule is the center of the triangle, which contains a dish with four smoking incense cones similar to the dish of smoking incense that occupies the physical triangle in your practice area. lying just inside the circle of the astral figure 40-1. circle and triangle laid out using coins 278 moving exercises temple in the east is a dagger with a straight steel blade that points toward the south. clap your hands together sharply three times with three-second intervals between the claps, and speak the following declaration of intention "this ritual evocation of paralda, king of air, is well and truly commenced" raise your arms slowly out to your sides with your elbows locked until they are angled slightly above your head. turn

in. breathe normally. for a minute, contemplate the beam of light extending upward from your heart-center to the star, and the stillness of the air within the circle. deliberately sever the beam, so that it snaps upward to the star like a rubber band released at one end. remain aware of the accumulated brightness in your heart-center that is the power and authority of shaddai el chai. pick up the dagger from the floor in the east and stand facing the triangle on the floor in the posture of projection with the knife extended in your right hand at heart level and your left palm pressed to the center of your chest. make sure that when the dagger is fully extended its blade passes through the ring of the astral circle that you have established in the air above the ring of pennies on the evokin

er of your chest. make sure that when the dagger is fully extended its blade passes through the ring of the astral circle that you have established in the air above the ring of pennies on the evoking into the triangle 293 floor. take care that your hand does not pass beyond the limit of this circle. at the same time, inwardly visualize yourself standing within your astral temple, the blade of the dagger projecting eastward through the ring of astral fire that floats upon the air above the circle of burning candles. raise the point of the dagger about a foot and a half above the level of the astral circle, and use it to trace a triangle vertically on the air counterclockwise from its apex. the standing astral triangle should be the same size as the physical triangle defined in dimes on the

astral circle, and use it to trace a triangle vertically on the air counterclockwise from its apex. the standing astral triangle should be the same size as the physical triangle defined in dimes on the floor of the practice area, which is the same size as the astral triangle that is painted in a band of yellow on the floor of the astral temple. project a beam of yellow fire from the point of the dagger through the protective curtain of the wings of the angels. this beam has its focus on a vertical plane that rises from the base line of the triangle on the floor. take a deep breath, and as you project the left side of this vertical triangle downward from its apex, vibrate the hebrew mother letter of elemental air, aleph (r, in two sounds, the first sound extended as you draw the line of th

tersection of the cross is at the center of the spiral and the triangle. as you draw the vertical column of the cross from top to bottom, vibrate the name shaddai. as you draw the horizontal beam of the cross from left to right, vibrate the name el chai. allow the glowing lines of the cross to contract into a point at the center of the opened spiral and fade from your inner vision. point with the dagger at the center of the triangle as it floats upon the air in the east above the base line of figure 40-2. clockwise-inward spiral of three and one-half turns evoking into the triangle 295 the physical triangle defined in dimes on the floor. the center of the vertical astral triangle is on the level of your heart-center. speak in a clear voice the following evocation to paralda, the king of th

becomes your body. manifest tangibly to my awareness in a form that is graceful and pleasing. heed my words and answer figure 40-3. counterclockwise-outward spiral of three and one-half turns 296 moving exercises me truly without evasion or deception. be obedient in all things, for i evoke and summon you with the authority and presence of shaddai el chai, lord of the east" with the point of your dagger project in yellow fire an expanding counterclockwise vortex that begins at the center of the vertical astral triangle and makes three and one-half revolutions to pass rhrough the base of the vertical triangle and terminate at the dish of incense in the physical triangle constructed of dimes. withdraw the knife and hold it between your hands in front of your chest with its point up. continue

tual pursuits and the articulation and transmission of knowledge. remember that paralda is a king, and accord him the respect and dignity of his office. at the same time, never forget that you evoke him with the authority of the divine name shaddai el chai, a name that paralda by his nature is bound to obey. after instructing paralda, press your left palm over your heart-center and point with the dagger in your right hand at the dish of incense that sits in the center of the physical triangle. project a beam of yellow fire from your heart-center through the dagger and use it to draw an inward-turning counterclockwise spiral of three and one-half revolutions that begins at the dish of incense in the physical triangle on the floor and rises upward through the base of the vertical astral tria

and the astral triangle. as you draw the vertical column of the cross from top to bottom, vibrate the name shaddai. as you draw the horizontal beam of the cross from left to right, vibrate the name el chai. allow the glowing lines of the cross to contract into a point at the center of the spiral and fade from your inner vision. the spiral itself gradually fades from your awareness. point with the dagger at the open tunnel in the center of the astral triangle, through which paralda has passed and departed. project in a stream of yellow fire an expanding clockwise spiral that begins at its center over this tunnel and loops outward in three and one-half revolutions to terminate at the apex of the astral triangle. visualize the tunnel gradually diminish and narrow until it is completely sealed

e, through which paralda has passed and departed. project in a stream of yellow fire an expanding clockwise spiral that begins at its center over this tunnel and loops outward in three and one-half revolutions to terminate at the apex of the astral triangle. visualize the tunnel gradually diminish and narrow until it is completely sealed. allow the spiral to fade from your awareness. transfer the dagger to your left hand and press your right palm over your heartcenter. point at the apex of the astral triangle, and will the line of the triangle to separate at its apex. began to absorb the triangle by tracing it clockwise. draw its flaming line into the dagger, up your left arm, across your shoulders, down your right arm, and project it through your right palm into your heart-center. take a

across your shoulders, down your right arm, and project it through your right palm into your heart-center. take a deep breath, and as you absorb the right side of the vertical triangle in a line of yellow fire from the apex down to the lower-right point, vibrate the hebrew mother letter of elemental fire, shin (d, in two sounds, the first extended as you evoking into the teangle 299 draw into the dagger the line of the side, the second short and abrupt as you point to the end of the line. take a second breath, and as you absorb the base of the vertical triangle in a line of yellow fire from right to left, vibrate the hebrew mother letter of elemental water, mem (n, in two sounds, the first extended as you draw the line of the base, the second short and cut off abruptly as you point to the

tal air, aleph (h, in two sounds, the first sound extended as you draw the line of the side, the second short and cut off abruptly as you point to the end of the line. contemplate the emptiness of the eastern quarter for a minute. the astral triangle has been drawn completely into your heart-center. with your inner-sight, be aware of the stillness in the eastern side of the astral temple. set the dagger down upon the floor to the east just inside the circle of pennies, so that the point of the knife points toward the north. step back to the center of the circle facing east. spread your arms wide so that your body forms a great cross. raise your arms slightly and turn your palms up while opening your fingers and tilting your face upward. be aware that you stand within the astral temple and

VOX SABBATUM

opening of the gates of hell. if solitary or with coven members, dress properly according to the nature of the work. envision the mouth of hell opening forth as you pronouncevox sabbatum the witches sabbat 17 zazas, zazas, nasatanada zazas (recite nine times, rolling the words of your tongue. the other participants may recite in unison with you, each time getting more intense) hold your blackened dagger of evocation and proclaim- spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

name] of the water "am-her-net" is the name of the holy) acacia tree "neter het" is the name of the domain of the god "uru" is the name of the sacred boat, the gods therein are heru-behutet, the smiter of the lands, horus, the son of isis [and] osiris. his blacksmiths[fn#99] are to him, and those who are in his following are to him in his territory, with his metal lance, with his [mace, with his dagger, and with all his chains (or, fetters) which are in the city of heru-behutet [fn#98] i.e "beautiful place [fn#99] or perhaps fighting men who were armed with metal weapons [and when he had reached the land of the north with his followers, he found the enemy] now as for the blacksmiths who were over the middle regions, they made a great slaughter of the enemy, and there were brought back one

WICCA WITCHCRAFT TODAY

halice, is like the celtic cauldron. it restored the dead, and brought fertility back to the land. the king, in the mabinogion, gives gawain a sword which each day drops blood. there is a head and spear which drops blood in connection with a cauldron of fertility in the adventure of peredur, vaguely said to be connected with the murder of a relation of peredur by witches at glaucesier. a sword or dagger dropping blood (or wine) into a cauldron would have great meaning to witches, and they have a head or skull tradition. could the story be a hidden way of hinting that an ancestor of peredur had gone through the circle to death and returned, and so peredur himself was of the witch blood and entitled to know the mystery of the cauldron? most scholars agree that the bleeding spear is phallic

t was and made her kneel down and cover her face, saying she would go mad if she did not. but the little girl looked through her fingers and gave a very good description of the leader, a man with a green cloak, a green cap with a white feather and a golden belt with a sword and a hunting horn in his hand. there was also a lady dressed in green, having a white band with a gold ornament on it and a dagger in her belt. her long golden hair hung loose to her waist. there was a host of others who swept past and left them unharmed. the old superstition was that woden was hunting and that no one could look on a god unharmed; he would be killed or blinded at the least. anyone hearing the wild hunt approaching would therefore fling himself flat, hiding his face in the grass. little girls do make up

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

o him back in the 1920s. apparently it was occasionally used by mathers. 20 the opening of the holy seal, dei aemeth, by ritual temple setting: place the four elemental tablets (see figures 3 through 6) in their cardinal directions, along with the tablet of union on the central altar. place the holy seal, the sigillum dei aemeth, on the tablet of union. place the elemental weapons (wand, sword or dagger, cup, and pentacle) on the altar, in their cardinal positions (see appendix a, along with a rose. burn incense in the east. place your lamp in the south. place holy water in the west, and bread and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four ca

oking pentagram of spirit (passive) while vibrating "hcoma agla" draw the invoking pentagram of water while vibrating "emph arsel gaidl al" draw the sign of the eagle within the pentagram and say "0 mighty king of the west, the hebyobeaatanun, come forth and expend yourself through the seal of truth" make the sign of the water grade (see appendix e. replan the cup in west of altar and pick up the dagger. continue cir curnambulating deosil; north, south, west, north, and stop it east (facing east. draw the invoking pentagram of spirit (ac tive) while vibrating: 23 "exarp eheieh" draw the invoking pentagram of air while vibrating "oro ibah aozpi yhvh" draw, the sign of aquarius within the pentagram and say "0 mighty king of the east, thahaoelog, come forth and expend yourself through the sea

east. draw the invoking pentagram of spirit (ac tive) while vibrating: 23 "exarp eheieh" draw the invoking pentagram of air while vibrating "oro ibah aozpi yhvh" draw, the sign of aquarius within the pentagram and say "0 mighty king of the east, thahaoelog, come forth and expend yourself through the seal of truth' make air grade sign (see appendix e. continue circumambulating deosil. replace the dagger on the altar, and pick up the pentacle and circumambulate deosil once to the north. face north, and draw the invoking pentagram of spirit (passive, while vibrating "nanta agla" 24 draw the invoking pentagram of earth while vibrating "emor dial hectega adonai" draw the sign of taurus within the pentagram and say "0 great king of the north, thahaaothe, come forth and expend yourself through t

. the bottom line on any magical work is ultimately that you are on your own. group working can be done for special occasions, but the main source of magical investigations is singular, for this type of environment is something that requires inner strength. group support will only take one so far. 168 169 appendix a t h e f o u r elemental weapons the four elemental weapons are the wand, sword or dagger, cup, and pentacle, as shown below. the following table contains the main correspondences for these weapons: the following quotes are from the golden dawn's the four elemental weapons. the fire wand "the staff of the wand should be of wood, rounded and smooth and perforated from end to end. within it should be placed a magnetized steel rod, just so long as to project 1116-inch 170 beyond ea

ld be placed a magnetized steel rod, just so long as to project 1116-inch 170 beyond each end of the wood. it is often convenient to form the wand of cane, which has a natural hollow through it. if of cane, there should be three natural lengths according to the knots. eighteen inches is an extreme length. the whole is colored flame scarlet, and is divided into three parts by yellow bands" the air dagger "any convenient dagger or knife or sword may be adapted to the use, the shorter it is, the better. the hilt and pommel and guard are to be coloured in bright pure yellow" the water cup "any convenient glass cup may be adapted for this use. the bowl should be somewhat the shape of a crocus flower, and must show eight petals. these petals must be colored bright blue; neither too pale nor too

the longest, then the black, while the 12 colours are equal, and smaller than the black. the colours must be clear, brilliant and correct. they are as follows: white aries red taurus red-orange gemini orange 176 177 appendix d the lesser invoking 'banishing ritual of the pentagram the following ritual is from the golden dawn's the qabalistic cross and lesser ritual of the pentagram: take a steel dagger in the right hand. face east. touch thy forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve geburah (and the power) touch thy left shoulder and say ve gedulah (and the glory) clasp thy hands before thee and say le olam (for ever) dagger between fingers, point up and say amen. 178 make in the air toward the east the invoking pen

forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve geburah (and the power) touch thy left shoulder and say ve gedulah (and the glory) clasp thy hands before thee and say le olam (for ever) dagger between fingers, point up and say amen. 178 make in the air toward the east the invoking pentagram as shown and, bringing the point of the dagger to the center of the pentagram, vibrate the deity name yod he vau he imagining that your voice carries forward to the east of the universe. holding the dagger before you, go to the south, make the pentagram and vibrate similarly the deity name adonal go to the west, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. return to the east and complete y

pentagram, vibrate the deity name yod he vau he imagining that your voice carries forward to the east of the universe. holding the dagger before you, go to the south, make the pentagram and vibrate similarly the deity name adonal go to the west, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. return to the east and complete your circle by bringing the dagger point to the center of the first pentagram. stand with arms outstretched in the form of a cross and say: before me raphael behind me gabriel at my right hand michael at my left hand auriel before me flames the pentagram- behind me shines the six-rayed star and make the qabalistic cross as directed above, saying ateh, etc. for banishing, use the same ritual, but reverse the direction of the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ery nearly hysterical. ia! ia! zi azag! ia! ia! zi azkak! ia! ia! kutulu zi kur! ia! the ground where i was hiding became wet with some substance, being slightly downhill from the scene i was witnessing. i touched the wetness and found it to be blood. in horror, i screamed and gave my presence away to the priests. they turned toward me, and i saw a loathing that they had cut their chests with the daggers they had used to raise the stone, for some mystical purpose i could not then divine; although i know now that blood is the very food of these spirits, which is why the field after the battles of war glows with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced throu

the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, mighty dragon, born of hubur, of the battle against the elder gods. this is the book of endukugga and nindukugga, male and female monsters of the abyss, of the claws like daggers and the wings of darkness. this is further the book of nammtar, chief among the magicians of ereshkigal. this is the book of the seven demons of the ignited spheres, of the seven demons of the flame. this is the book of the priest, who governeth the works of fire! know, first, that the power of the conquerors is the power of the magick, and that the stricken gods will ever tempt thee away

ALEISTER CROWLEY BOOK OF LIES

n: www.abika.com 178 [181] 86 kappa-epsilon-phi-alpha-lambda-eta pi-digamma ex nihilo n. i. h. i. l. fit. n. the fire that twisteth itself and burneth like a scorpion. i, the unsullied ever-flowing water. h. the interpenetrating spirit, without and within. is not its name abrahadabra? i. the unsullied ever-flowing air. l. the green fertile earth. fierce are the fires of the universe, and on their daggers they hold aloft the bleeding heart of earth. upon the earth lies water, sensuous and sleepy. above the water hangs air; and above air, but also below fire-and in all-the fabric of all being woven on its invisible design, is alpha-iota-theta-eta-rho [182] book of lies get any book for free on: www.abika.com 179 commentary( pi-digamma) the number 86 refers to elohim, the name of the elementa

ALEISTER CROWLEY THE LOST CONTINENT

tic wells "as i have written" is never changed to 'as i have observed, noted, described, said, indicated, remarked, pointed out' and so on. p26. i must revert for a moment to the language. oik, greek oikos meant the 'house of the penetrating men' nom, greek nomos, the 'arch of the house of the women' i.e. that which roofed them in or protected them. hence "the law' chapter viii: p29. needle-sharp daggers of zro in its seventh stage were used to write on the rock walls of atlas. p30. this matter is not for open discussion. even at this distant date it would be dangerous to do so much even as indulge in speculation. p32.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 amer

ALEISTER CROWLEY EQ I 5

e- o.v. illustration plate facing page 47 partly approximated and partly described: this is as shown below. the words in the top row are enclosed in bands (not scrolls) set at a 45 angle upward from near lower left to upper right in each of the four sections. the lower part of each band curves slightly upward behind the band and the upper part curves slightly downward behind the band. each of the daggers is composed of four triangles having sides equal and longer than the base; three small with apexes meeting from the handle and hilt and one longer the blade with apex as the point. the handle and hilt are represented here by" or "x, the latter showing diagonal daggers. the blade, hilts and handle all are set at right angles. sizes vary to accommodate the configurations within the panels+ t

osed of four triangles having sides equal and longer than the base; three small with apexes meeting from the handle and hilt and one longer the blade with apex as the point. the handle and hilt are represented here by" or "x, the latter showing diagonal daggers. the blade, hilts and handle all are set at right angles. sizes vary to accommodate the configurations within the panels+ the alphabet of daggers a+ x/ x/ x+ b c d e/ f+ x x x+ g h i+ j k+ x+ x- x+ x+ l m n o x x p+ x+ x x x/ x/ x\ x/ q/ r+ x s+ t u/ x x+ x x\ x x\ v w x y z- the cry of the 19th aethyr, which is called pop at first there is a black web over the face of the stone. a ray of light pierces it from behind and above. then cometh a black cross, reaching across the whole stone; then a golden cross, not so large. and there i

+ t u/ x x+ x x\ x x\ v w x y z- the cry of the 19th aethyr, which is called pop at first there is a black web over the face of the stone. a ray of light pierces it from behind and above. then cometh a black cross, reaching across the whole stone; then a golden cross, not so large. and there is a writing in an arch that spans the cross, in an alphabet in which the letters are all formed of little daggers, cross-hilted, differently arranged. and the writing is: worship in the body the things of the body; worship in the mind the things of the mind; worship in the spirit the things of the spirit (this holy alphabet must be written by sinners, that is, by those who are impure "impure" means those whose every thought is followed by another thought, or who confuse the higher with the lower, the

f maat, and the snake. added they make 280. it is the figure of the magus of the taro; and in his right arm the torch of the flames blazing upwards; in his left the cup of poison, a cataract into hell. and upon his head the evil talisman, blasphemy and blasphemy and blasphemy, in the form of a circle. that is the greatest blasphemy of all.22 on his feet hath he the scythes and swords and sickles; daggers; knives; every sharp thing- a millionfold, and all in one. and before him is the table that is a table of wickedness, the 42-fold table. this table is connected with the 42 assessors of the dead, for they are the accursers, whom the soul must baffle; and with the 42-fold name of god, for this is the mystery of iniquity, that there was ever a beginning at all. and this magus casteth forth

ALEISTER CROWLEY EQUINOX EQ I 3

e loss of one sense, if this is ever actually the case, if far better than a mental weakness in that sense. all senses and faculties must share in the work, such at least is the dictum of western ceremonial magic. and so we find the magician placing stone upon stone in the construction of his temple. that is to say, placing pantacle upon pantacle, and safeguarding his one idea by means of swords, daggers, wands, rings, perfumes, suffumigations, robes, talismans, crowns, magic squares and astrological charts, and a thousand other symbols of things, ideas, and states, all reflecting the one idea; so that he may build up a mighty mound, and from it eventually leap over the great wall which stands before him as a partition between two worlds. 4 "doctrine and ritual of magic" pp. 194, 195. 5 in

ALEX SANDERS THE KING OF THE WITCHES

ty-one years old. witches believe that death is no escape; run away from a problem and an even greater one will await you. after the funeral eric invited alex to stay on with him and for a while he did, drifting aimlessly through the days, tired of living. he did contemplate suicide; there were drugs in the house, remnants of joan's prescriptions, and he could always cut his wrists with his witch daggers. but he lacked the courage. with no income and no savings he managed on one meal a day with eric. every evening he walked to the reference library where he delved into books on the hebrew abramelin system of magic, reputed to be of great value for purification. he studied the 360 magical symbols, each relating to an aspect of nature, and he began to feel that perhaps he could rehabilitate

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

ldiers, twenty thousand groups of serpent demon soldiers, countless sky demons as well as a limitless gathering of falcons, eagles, tigers, leopards, monkeys, and such. in front of him there are five hundred monks wearing lacquered hats, holding mendicant staffs and begging bowls, and speaking true words. on his right there are five hundred exorcists wearing black hats and exorcist robes, holding daggers and skull cups, and uttering fierce mantras. on his left there are five hundred armed men holding swords and shields and reciting courageous words. behind him there are five hundred black women shaking their black garments and shouting curses. the division leaders of these four groups are surrounded by emanations along with the emanations of those emanations. all the deities and their reti

s six accompanying riders, pehar has four chief attendants as well as an expansive retinue: on the outside, in the main quarters and in the spaces lying in between appear ministers, hangmen, slaves, and lions .c.ryas [spiritual guides] of mon, and monkeys. there are one hundred dge slong [fully ordained monks] lifting their rattling-staffs, and one hundred black-hat magicians wielding their demon-daggers; one hundred women shake out their hair, and one hundred men brandish their swords and shields.233 de nebesky-wojkowitz also states that all of pehar s retinue and entourage are mere manifestations of himself, their forms originating from the rays of light that radiate from his body; this is an ability shared by tsiu marpo. likewise, pehar can reabsorb these manifestations 230 see de nebes

s of serpent demon soldiers, countless sky demons as well as a limitless gathering of falcons, eagles, tigers (3a) leopards, monkeys, and such. in particular, there are five hundred monks wearing lacquered hats and holding mendicant staffs and begging bowls; they [walk] in front of tsiu marpo and speak true words. there are five hundred exorcists wearing black hats and exorcist robes, and holding daggers and bandhas;522 they [walk] on the right side of tsiu marpo and utter fierce mantras. there are five hundred armed men holding swords and shields; they [walk] on the left side of tsiu marpo and recite courageous words. there are five hundred black women shaking their black garments and speaking curses; they quickly follow after tsiu marpo. the division leaders of these four groups are surr

BOOK OF ENOCH

ed all the toil of men; until men were unable to sustain them. 7.4] and the giants turned against them in order to devour men. 7.5] and they began to sin against birds, and against animals, and against reptiles, and against fish, and they devoured one another's flesh, and drank the blood from it. 7.6] then the earth complained about the lawless ones. 8.1] and azazel taught men to make swords, and daggers, and shields, and breastplates. and he showed them the things after these, and the art of making them; bracelets, and ornaments, and the art of making up the eyes, and of beautifying the eyelids, and the most precious stones, and all kinds of coloured dyes. and the world was changed. 8.2] and there was great impiety, and much fornication, and they went astray, and all their ways became cor

BOOK T

hb:hryal and hb:hqmyh as lords of the decan. xxix. the lord of rest from strife four of swords two white radiating angelic hands, each holding two swords; which four cross in the centre. the rose of five petals with white radiations is reinstated on the point of their intersection. above and below* book t page 15 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 on the points of two small daggers, are jupiter and libra, representing the decanate. rest from sorrow; yet after and through it. peace from and after war. relaxation of anxiety. quietness, rest, ease and plenty, yet after struggle. goods of this life; abundance; modified by dignity as is usual. chesed of hb:v (convalescence, recovery from sickness; change for the better. herein do hb:lavyh and hb:klyal bear rule. xxx. the

eech. feelings of pity easily roused, but unenduring. geburah of hb:v (defeat, loss, malice, spite, slander, evil-speaking. herein the angels hb:anyal and hb:cha'amyh bear rule. xl. the lord of earned success six of swords two hands, as before, each holding two swords which cross in the centre. rose re-established thereon. mercury and aquarius above and below, supported on the points of two short daggers or swords. book t page 18 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 success after anxiety and trouble; self-esteem, beauty, conceit, but sometimes modesty therewith; dominance, patience, labour, etc. tiphareth of hb:v (labour, work, journey by water. ruled by the great angels hb:rha'aal and hb:yyvhl. xli. the lord of unstable effort seven of swords two angelic radiating hand

COLLIER IRENE CHINESE MYTHOLOGY

e, but chemicals and other minerals add colors and imperfections to the stone during its formation in the earth. some colors are given especially descriptive names: snow jade, mutton-fat white, chicken-bone white, milky white, spinach green, apple green, kingfisher (emerald) green, cinnabar red, rust red, lavender, black, and blue. through the ages, jade has been used for ceremonial blades (axes, daggers and swords, religious containers and nature spirit figures (oxen, cicadas, doves, dragons, carp, mountain scenes, and, currently, for personal treasures (chopsticks, writing brushes, teacups, rice bowls, jewelry. professor d argenc sums up its symbolism: with time jade came to be associated in popular belief with everything that is noble, pure, beautiful and indestructible. 6 chinese mytho

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

while ransacking one of the rooms, they saw, in a chair, a grave, ancient man, with a long full-bottomed wig, and a rich, brocaded gown, etc. one of the robbers threatened to tear off his rich brocaded gown, another hit at him with a firelock, and was alarmed at seeing it pass through the air; and then the old man changed into the most horrible monster that ever was seen, with eyes like two fiery daggers red hot. the same apparition encountered them in different rooms, and at last the servants, who were at the top of the house, throwing some hand grenades down the chimneys of these rooms, the thieves were dispersed. without adding further stories of this kind, which may be taken for what they are worth, it is a generally received belief in ghost lore that spirits are accustomed to appear i

tnessed and photographed the performance. later, the visit of tarah bey, rahman bey, and hamid bey attracted great attention in europe and in the united states. their chief demonstrations were of insensibility to pain, control over the physiological functions of the body, and survival of burial while alive but in a cataleptic state. they could inflict on their bodies deep wounds with long pins or daggers, stop the flow of blood at will, and cause the wounds to heal in a short time. they could desynchronize their pulse, making it different in each wrist and different again in the heart. they could voluntarily throw their bodies into a cataleptic state in which they could withstand being buried alive.remaining without a coffin, under the soil, without being the worse for the ordeal. there wa

lad and chapbook peddlers in every large town and city in england. stock ingredients of the gothic novel were such plot elements as pure young virgins and chivalrous heroes embroiled with scoundrels of continental origin (usually italians, base monks, cruel inquisitors, and ruthless bandits. they struggled in a fantasy medieval world of gloomy castles, ruined abbeys, dismal dungeons, bloodstained daggers, skulls, sliding panels, secret rooms, magic books, and animated portraits, all in a twilight setting of dark forests, pale moonlight, and nameless terrors lurking behind rocks. walpole wrote otranto as a reaction against realism in literature. he initiated a literary form of fantasy fiction, combining mystery, romance, supernaturalism, and sentimentality in a setting of mock medievalism

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

, with the death orientation of the spanish monastic orders, and the christian memento mori tradition, as well as the memory of wars and revolutions. the extraordinary profusion of death images is well illustrated by the work of the mexican printmaker jose guadalupe posada (1852.1913, famous for his calaveras (skeletons) that ate, drank, made merry, rode bicycles and horses, brandished swords and daggers, or were humble workers and revolutionaries. something of the extraordinarily complex history and beliefs of mexico is captured on film by the great soviet director s. m. eisenstein in his uncompleted epic que viva mexico of 1932. his vast footage remained in limbo, or was carved into short films by other hands during eisenstein s lifetime. political encyclopedia of occultism& parapsycholo

es, such birthmarks as moles, as well as warts, were considered devil s marks if they did not bleed when pricked. professional witch finders like the infamous matthew hopkins (died 1647) used pricking on suspected witches. moles, warts, scars, or other birthmarks were pricked with a long pin; if there was no pain or bleeding, the suspect was claimed to be a witch. special pricking tools like thin daggers were developed, and some enthusiastic witch prickers (who claimed a substantial fee for each convicted witch) even used trick pricking tools with a hollow shaft and retractable blade, to make sure that the suspect would feel no pain and there would be no bleeding. molybdomancy a system of divination based on the shapes produced by dropping melted lead or tin into water. interpretations dep

culars are brought in, and everything is duly weighed, it settles the question by condemning the guilty commune to a four days sack. the warriors who have to give effect to this decision are all chosen from the neutral districts; they set out by night from the place where the great purrah is assembled. all are disguised, the face being covered with an ugly mask, and armed with lighted torches and daggers. they divide into bands of forty, fifty, or sixty, and all meet unexpectedly before dawn in the district that they have to pillage, proclaiming with fearful shouts the deci- encyclopedia of occultism& parapsychology. 5th ed. the purrah 1263 sion of the high court. on their approach men, women, children and old people, all take to flight, that is, take refuge in their houses, and should any

FRATER U D PRACTICAL SIGIL MAGIC

have to make tiresome last provisions concerning what should be done about them after your death so that they will be properly deactivated or handed over to the proper magical heir, etc. while sigils might show up again in your consciousness sometimes, this is quite harmless i have never observed sigils developing a totally independent existence, going off on their own, etc, like amulets, magical daggers, and the like are sometimes wont to do. now, what about controlling your own success? basically, the same rules are applicable here as in more the magical trance/ activating the sigils/ 41 moment you realize your s sman spare could bring forth a cloudburst within inutes with the aid of sigils. he also succeeded, using is method, in evoking demons at a flinch. nevertheless, would be presump

LIBER CCCXXXV ADONIS

? while you talk to me i see you glance behind you fearfully. adonis 11 esarhaddon (with furtive fear amounting to horror) you see the shadow? psyche. no: slim shadows stretch from yonder moon, and woo the world, and etch with their fantastic melancholy grotesques the earth.man.s destiny in arabesques. esarhaddon. you are blind! you are mad! see where he stands! it is the king of babylon, reeking daggers in his hands. and black blood oozes, oozes, throbs and dips from his eyes and nostrils to his lips that he sucks, gnashing his fangs. upon his head is a crown of skulls, and monkeys new and gibber and mop about him. skew! spew! ugh! hu! mow! now! mow! they go.cannot you hearthem? what? have you courage to go near them? psyche. nothing is there. esarhaddon. oh, but he has the head of a boar

LIBER LXXVIII

gnity. binah of w (unhappiness, sorrow, and tears. herein rule the great angels layrh and hymqh as lords of the decan. xxix the lord of rest from strife four of swords two white radiating angelic hands, each holding two swords; which four cross in the centre. the rose of five petals with white radiations is reinstated on the point of their intersection. above and below, on the points of two small daggers, are& and g, representing the decanate. rest from sorrow; yet after and through it. peace from and after war. relaxation of anxiety. quietness, rest, ease and plenty [the golden dawn tarot paper has gevil pleasures. h] a description of the cards of the taro 33 yet after struggle. goods of this life; abundance; modified by dignity as is usual. chesed of w (convalescence, recovery from sickn

s of pity easily roused, but unenduring. geburah of v (defeat, loss, malice, spite, slander, evilspeaking. herein the angels layna and hymuj bear rule. a description of the cards of the taro 39 xl the lord of earned success six of swords two hands, as before, each holding two swords which cross in the centre. rose re-established thereon# and k above and below, supported on the points of two short daggers or swords. success after anxiety and trouble; self-esteem, beauty, conceit, but sometimes modesty therewith; dominance, patience, labour, etc. tiphareth of v (labour, work, journey by water. ruled by the great angels lauhr and lazyy. xli the lord of unstable effort seven of swords two angelic radiating hands as before, each holding three swords. a third hand holds up a single sword in the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the qabbalists is founded upon the ancient and magical formula of king solomon, who has long been considered by the jews as the prince of ceremonial magicians. among the qabbalists of the middle ages were a great number of black magicians who strayed from the noble concepts of the sepher yetzirah and became enmeshed in demonism and witchcraft. they sought to substitute magic mirrors, consecrated daggers, and circles spread around posts of coffin nails, for the living of that virtuous life which, without the assistance of complicated rituals or submundane creatures, unfailingly brings man to the state of true individual completion. those who sought to control elemental spirits through ceremonial magic did so largely with the hope of securing from the invisible worlds either rare knowledge

MORALS AND DOGMA

e man or public man, agent or contractor, legislator or magistrate, secretary or president--who dares, with indignity and wrong, to strike the bosom of the public welfare, to encourage venality and corruption, and shameful sale of the elective franchise, or of office; to sow dissension, and to weaken the bonds of amity that bind a nation together! what a huge iniquity, he who, with vices like the daggers of a parricide, dares to pierce that mighty heart, in which the ocean of existence is flowing! what an unequalled interest lies in the virtue of every one whom we love! in his virtue, nowhere but in his virtue, is garnered up the incomparable treasure. what care we for brother or friend, compared with what we care for his honor, his fidelity, his reputation, his kindness? how venerable is

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

f the revolt of 1539 nor did the repression it unleash stop new plots and new disturbances from occurring. the villiers cotterets ordinance of 1539, which prohibited brotherhoods, also banned coalitions. a decree of december 28, 1541, also forbid journeymen from "swearing any oath or monopoly, having any captain or group leader, assembling outside the houses of their masters, or bearing swords or daggers" despite these general and individual prohibitions, the brotherhoods of lyonnaise journeymen and others continued to intrigue, as is shown by patent letters from 1561. more judicial decisions forbidding the compagnonnages were handed down in the seventeenth century, such as the council arret of june 19, 1702, prohibiting journeymen printers from forming "any communities, brotherhoods, asso

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

to dignity. binah of vau (unhappiness, sorrow, tears) therein rule the angels harayel and hoqmiah. jupiter in libra, 20 -30. xxxlx the lord of rest from strife. 4 of swords the white angelic radiating hands, each holding two swords, which four cross in the centre. the rose of five petals with white radiations is reinstated on the point of intersection. above and below, on the points of two small daggers are the symbols of jupiter and libra representing the decan. rest from sorrow, yet after and through it. peace from and after war. relaxation of anxiety. quietness, rest, ease and plenty, yet after struggle. goods of this life, abundance. modified by the dignity as in the other cases. chesed of vav (convalescence, recovery from sickness, change for the better) herein rule laviah and kelial

s of pity easily roused but unenduring. as dignity. geburah of vav (defeat, loss, malice, spite, slander, evil-speaking) herein rule aniel and chaarniah. mercury in aquarius, 10"-20. xl. the lord of earned success. 6 of swords two hands as before, each holding three swords which cross in centre. rose re-established hereon. mercury and aquarius above and below, supported on the points of two short daggers or swords. success after anxiety and trouble. selfishness, beauty, conceit, but sometimes modesty therewith, dominion, patience, labour, etc, according to dignity. tiphareth of vav (labour, work, journey by water) herein rule rehaayal and yeyeziel. moon in aquarius, 20"-30. xli. the lord of unstable effort. 7 of swords two hands as before, each holding swords. a third hand holds a single s

RUBY TABLET OF SET

he clicking of my heels on the marble floor. with each sound my shoes made came a different message (every now and then one of those messages rises to my conscious mind. funny, that they seem so trivial now) i came to the entrance of the main chamber. there were hieroglyphics around this door. some of them i could make out, and others i'd never seen before. some were enochian, some an alphabet of daggers, and some were runes. intuitively i got the message that this had to do with the "truth of my soul (all this time i was trying to remain objective, but i had the classification: v2- b54.br- 1 author: justin kaan i date: december, xxvi subject: balance reading list: feeling that this was the cross roads of my spirituality) as i passed the door i found myself in a dark room, and there before

s within and without, that i may become mighty in my will and in the will of the prince of darkness.(2 [setian bell drank from the grail and also spoke these words [adept parkin intoned the 16th enochian key [setian bell intoned the 16th part of the word of set in english] the main working [adept parkin placed fresh incense on the charcoal in the incense burner. both setians pointed black-handled daggers at the pentagram of set. adept parkin spoke] behold the pentagram of the temple of set. the pentagram of our dark lord set is portrayed inverse, thus representing change and movement in place of stasis and rest. tonight the inverted pentagram's symbolic meaning holds pride of place in our working as we join in ritual with our brother and sister setians across the vast expanse of water, whe

drive back the whirlwind and the storm. who puts the hidden ones from the tuat to flight- who delivers him who travels from destruction along the way [priest] he shall have companions on his right hand and on his left hand, that he shall be defended from danger: on his right hand shall go the black dog of anubis. his eyes shall be red as rubies, and his teeth shall be white as ivory and sharp as daggers, and he shall be quicker than light. on his left hand shall go the black cat of bast. her eyes shall be green emeralds and her claws like bronze needles, and she shall comfort him in his cradle, for he is but young. around his neck we fasten the amulet of xepera [mother] i am clothed and am wholly provided with thy magical words, o xepera, who are in the heavens above me and in the earth b

SALMANRUSHDIE THESATANICVERSES

complete contradiction, of the efficacy of placing too rich a mixture in the nosebags of police horses on the night before a big match, because when equine stomach--upsets led to the marchers being showered with shit it always provoked them into violence _an" then we can really get amongst them, can't we just. unable to find a way of making this universe of soap operas, matchoftheday, cloaks and daggers cohere into any recognizable whole, chamcha closed his ears to the chatter and listened to the footsteps in his ears. then the penny dropped "ask the computer" three immigration officers and five policemen fell silent as the foul--smelling creature sat up and hollered at them "what's he on about" asked the youngest policeman- one of the tottenham supporters, as it happened- doubtfully "sha

THE KEY TO THE MYSTERIES

ld be indelible if god did not justify the scaffold; the divine power, abdicated by society and usurped by criminals, would belong to them without dispute. assassination would then become a virtue when it exercised the reprisals of outraged nature. private vengeance would protest against the absence of public expiation, and from the splinters of the broken sword of justice anarchy would forge its daggers "if god did away with hell, men would make another in order to defy him" said a good priest to us one day. he was right: and it is for that reason that hell is so anxious to be done away with. emancipation! is the cry of every vice. emancipation of murder by the abolition of the pain of death; emancipation of prostitution and infanticide by the abolition of marriage; emancipation of idlene

THE NECRONOMICON SIMON VERSION

ery nearly hysterical. ia! ia! zi azag! ia! ia! zi azkak! ia! ia! kutulu zi kur! ia! the ground where i was hiding became wet with some substance, being slightly downhill from the scene i was witnessing. i touched the wetness and found it to be blood. in horror, i screamed and gave my presence away to the priests. they turned toward me, and i saw a loathing that they had cut their chests with the daggers they had used to raise the stone, for some mystical purpose i could not then divine; although i know now that blood is the very food of these spirits, which is why the field after the battles of war glows with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced throu

the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, mighty dragon, born of hubur, of the battle against the elder gods. this is the book of endukugga and nindukugga, male and female monsters of the abyss, of the claws like daggers and the wings of darkness. this is further the book of nammtar, chief among the magicians of ereshkigal. this is the book of the seven demons of the ignited spheres, of the seven demons of the flame. this is the book of the priest, who governeth the works of fire! know, first, that the power of the conquerors is the power of the magick, and that the stricken gods will ever tempt thee away

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

ddle of the word lemarbbeh (isa 9:6) and to the final mem of adam. see zohar 1:34b. 63. martin, pugio fidei, pp. 531 532; see also p. 452. the thematic link between the passage from pugio fidei and the bahir, as well as some passages from zohar, are duly noted by liebes, studies in the zohar, pp. 148 149. for a lucid exposition of the historical and literary background of pugio fidei, see chazan, daggers, pp. 115 136. for a later formulation indebted to martin s exegesis of the closed mem as symbolic of mary s virginity, see epistle of secrets, pp. 12 14. on the marian interpretation of the closed mem in nicholas of lyre and the trinitarian approach proffered by pico della mirandola, see copenhaver, number, pp. 53 56. 64. babylonian talmud, sanhedrin 94a. 65. babylonian talmud, shabbat 104

Return to Occult Library Index



Related Matches
abyss active adept adepts adeptus adonai agla air alpha altar amen ancient angel angels angle angelic anu aquarius aspirant astral balance banishing baphomet black blood blue brother bull candle candles ceremonial ceremony chalice chamber circle conjure consciousness consecrate copper cross crown crystal dagger daggers darkness dead death deity demon demons divine dragon eagle earth east element elements elemental energy enochian evil evocation eye father fire five force forces forehead form forms gate geburah gedulah god gods golden greek green heart holy human inanna incense initiates initiation invoke invoking invocation iron qabalistic kerub king kingdom knowledge lamen lamp living lord lucifer magic magick magical magician magicians magus malkuth mercury michael mind modern moon mother nature north occult order pentacle pantacle pentagram pentagrams people physical power powers priest queen re realm red rite ritual rituals rod rose sacred sacrifice salt sea secret serpent set seven shadow shield sigil sigils society soul south spirit spirits star stone sun sword swords symbol symbols symbolic tablets talisman talismans temple three triangle truth union universe vault wand war watchtower water west white witch witches witchcraft wolf women world yellow yod zelator


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn