Michael Wynn's Occult Reference Library
DEIFICATION

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

eek mythology, than we have done in other sections of this work: it is the only way we can find connecting points for many a thread that otherwise hangs loose. all nations have clothed their gods in human shape, and only by way of exception in those of animals; on this fact are founded both their appearances to men, or incarnation, their twofold sex, their intermarrying with mankind, and also the deification of certain men, i.e, their adoption into the circle of the gods. it follows moreover, that gods are begotten and born, experience pain and sorrow, are subject to sleep, sickness and even death, that like men they speak a language, feel passions, transact affairs, are clothed and armed, possess dwellings and utensils. the only difference is, that to these attributes and states there is

f the gods brought 1 in the as. etlielwerd p. 833 we read' hengest et horsa, hi nepotes fnere jfoddan regis barbarorum, quem post infanda dignitate ut deum honorantes, sacrificium obtulerunt pagani victoriae causa sive virtutis, ut huinanitas saepe credit hoc quod videt "wiu. of maliuesbury's simihir words were quoted heroes. 385 them nearer to heroes, wliilc the heroes were cut off from absolute deification; how much the two must have got mixed up in the mist of legend! yet in every case where bodily descent from the gods is aliened of a hero, his herohood is the more ancient, and really of heathen origin. among the heroes tliemselves there occur second births, of which a fuller account will be given further on, and which shew a certain resemblance to the incarnations of gods. as a god re

god of their forefathers? to idolatry they could not but impute wilful deceit or presumption, being unable to comprehend that something very ditl'erent from falsified history lies at the bottom of heathenism. as little did there ever exist a real man and king osinn (let alone two or three, as a real jupiter or mercury. but the attinity of the hero nature with the divine is clearly distinct from a deification arising out of human]>ride and deceit. those heathen, who trusted mainly their inner strength (p. 6, like the homeric heroes irfrrmdotfs ^ijj4 (h- 12, 25(5, were j'et far from setting themselves up for gods. similar to the stories of k'ebucadnrzar (er wolte selbe sin ein got, would himself be god, parz. 102, 7. barl. 60, 35, ol' kosroes(^lassmann on eracl. p. 502, of the greek salmonev

sacredness in the mouth of woman, soothsaying and sorcery in a good as well as bad sense is peculiarly a women's gift, and it may even be a part of the same thing, that our language personifies virtues and vices as females. if human nature in general shews a tendency to pay a higher respect and deference to the female se, this has always been specially characteristic of teutonic nations. men earn deification by their deeds, women by their wisdom' fatidicae, aiigescente superstitione dcae' p. 95 (see su])pl. this germanic reverence for woman, already emphasized by tacitus, is markedly expressed in our old systems of law, especially the alanianniau and eavarian, by doubling the composition for injury ;rta. 404: the defenceless one thereby receives protection and consecration, nay, she is to

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

of inhibition. science has said, there is no god and no spirit within man. religion has said, there must be a god, but where may he be found? the masses say, we desire not a god constructed by the brains of theologians. therefore the true inner comprehension finds no room for expansion, and the activity that should be finding its legitimate expression in the higher aspiration, turns itself to the deification of things, things pertaining to flesh, connected with the emotions, or having a relation to the mind. the war, again, has accomplished much by relegating things to their just position, and, by the removal of possessions, many have learnt the value of essentials, and the necessity of eliminating that which is superfluous. a third condition of affairs grows out of the above two. a right

ANTINOMIANISM

tween the rhp and the lhp is one of the most misunderstood dichotomies i have personally encountered. the pagan community misunderstands it, most contemporary satanists misunderstand it, certainly mainstream religion hasn't got a clue. so, let me fill you in. the true distinction between the lhp and the rhp is one of intention: the lhp seeks a separation from god or nature for the purpose of self deification and the inherent personal responsibilities that implies. the rhp seeks to merge with god, to join the natural forces, to be with god and to allow the doctines of that god determine the degree and form of self responsibility. the rhp vs. lhp is not good against evil in the classic socialized, religious, cultural sense. it is about the most important choice a conscious being can make dur

BALANONES TEMPLE OF SET FAQ

determine whether the member will function well within our society, will benefit from our activity, and will eventually be able to help others in the organization with their personal growth. if not, then their membership is terminated, hopefully with no hard feelings. we title this degree "setian" which is also the generic name for all of our members. the term stands for all who pursue their self deification while in contact with the philosophical and magical stream of the temple- the second degree wears a red medallion. this is a member who has completed the trial membership and has been found to be compatible with and a valued contributor to the temple of set, just as we have been found to be useful to the member's own growth. more, through hard work the individual has opened him- or her

BLACK WITCHCRAFT

sness; through physical and mental activity. this includes but is not limited to, sexual magick, ceremonial practice and solitary workings of all kinds to seek the initiatory results of magick itself. this is not a path of prayer and supplication, but recognition of the sorcerer's own inherent powers. the forces of darkness are called upon as a means of self-expression, self-empowerment, and self-deification. nathaniel harris (author of witcha- a book of cunning, mandrake of 3 oxford, and current magister of the red circle, england) from the introduction to luciferian witchcraft by michael w. ford black witchcraft as defined within the afromentioned grimoires is about self-deification but also the further expansion of consciousness, transforming the mundane into the divine, thus the antino

n, the very essence and representation of the great work itself. the sabbat as being a dual participation of both dreaming and ceremonial/solitary ritual is represented as the fleshing of desire and belief, wherein the arcana of cain is revealed to the intiate, where there is no further difference between the great whore lilith-az and samael as the adversary, all are one through the expanding and deification of the magician. in summary the witch becomes a vessel and expression of ahriman and his bride, thus the circle of lucifer is complete and the casting has brought forth cain, thus the initiate is the first of witch blood and the skir-hand gnosis of shadow and light. the very foundations of the luciferian witchcraft gnosis is found in the circle, they very place of summoning which has t

the shape of a black animal sometimes a bear, sometimes a ram. after having renounced god, faith, baptism and the church and goes on to described horrific rites of cursing. another section mentions witches wearing the skin of wolves to transform themselves. this is a process of atavistic resurgence and is still practiced today, while in the affirmation of the devil is a deeper association to self-deification and the recognition of the conscious mind; the lycanthropy practiced is the atavistic summoning of the therion shades within the body and mind. in summary skir-hand witchcraft can be seen as a rational and strengthening practice; that dedication requires more than curiosity and the results and benefits are known to those who are willing to 11 instinctually dedicate themselves. the curr

BLAVATSKY H P COSMOGENESIS

dentical with the universal soul, or anima mundi, the astral light of the theurgists and kabalists, being its last and lowest division" the[[stoicheia (elements) of plato and aristotle, were thus the incorporeal principles attached to the four great divisions of our cosmic world, and it is with justice that creuzer defines those primitive beliefs. as a species of magism, a psychic paganism, and a deification of potencies; a spiritualization which placed the believers in a close community with these potencies (book ix, p. 850. so close, indeed, that the hierarchies of those potencies or forces have been classified on a graduated scale of seven from the ponderable to the imponderable. they are septenary- not as an artificial aid to facilitate their comprehension- but in their real cosmic gra

DIABOLUS

nd antinomianism. zaehner writes that- the demon az is a buddhist rather than a zoroastrian idea; there is no trace of it in the avesta. in buddhism, on the other hand, the root cause of the chain of conditioned existence is avidya, ignorance, and its principle manifestation is trshna, thirst, which means the desire for continued existence. furthermore, az represents the ideal and concept of self-deification through a willed existence, that the trshna concept is one of vampirism and desire. thus az represents the left hand path as a rite of passage of becoming. continued existence is essentially the survival of the psyche or essential self; there is no union with the natural order that which can eliminate the mind. the practitioner does not seek to join with it; rather he or she seeks to r

ical state of lucifer, the adversary. the essence of shaitan is flame, and continual motion. to understand this beyond any coherent or sinister symbolism is the result of passing the test of appearance. the student of magick must be willing to trespass the laws of nature to discover the identity of the soul, the very gift of magick itself. melek ta us thus represents a metamorphic process of self-deification and self-overcoming. it is not an endless ego posturing, rather a means of recognizing the idea of self, the imagination to mutate it into something new and crystallize the very core essence of lucifer, that which is black light and fire. 27 called hell by some. 25 i guide without a scripture; i point the way by unseen means unto my friends and such as observe the precepts of my teachi

DION FORTUNE MYSTICAL QABALA

tly, if we know anything concerning the nature of a, we may conclude that, allowing for the difference in scale, it will apply to b. this is the method of analogy used in the inductive science of the ancients, and provided it is counter-checked by observation and experiment, it can yield some very fruitful results and cut out many leagues of weary wandering in the dark. 6. the personification and deification of the natural forces was man's first crude and shrewd attempt to evolve a monistic theory of the universe and save himself from the destructive and crippling influence of an unresolved dualism. as age by age extended his knowledge and elaborated his intellectual processes, he read more and more significance into the first simple classifications. nevertheless, he did not discard his or

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

y set it up" when the osiris of a man has entered into heaven as a living soul,[4] he is regarded as one of those who "have eaten the eye of horus he walks among [1. recueil de travaux, t. v, p. 190, ll. 181, 182. 2. ibid, t. iv, p. 70, l. 579 ff 3. tudes de mythologie et d'arch ologie, t. i, p. 344, note 1. 4. recueil de travaux, t. v, p. 52 (1. 456. 5. ibid, t. iii, p. 165 (l. 169] p. lxxii the deification of the spiritual body. living ones,[1] he becomes "god, the son of god"[2] and all the gods of heaven become his brethren.[3] his bones are the gods and goddesses of heaven;[4] his right side belongs to horns, and his left side to set;[5] the goddess nut makes him to rise up as a god without an enemy in his name "god;[6] and god calls him by his name.[7] his face is the face of ap-uat

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

worthy of note that the journals of the kardec school, so far as we have seen them, do not take the least notice of this opera. the avenir of paris, which appears weekly, but greatly wants facts, has not a word to say about it. it is greatly to be regretted that the main object of the kardecian journals seems to be, not the demonstration of the constantly recurring facts of spiritualism, but the deification of kardec s doctrine of reincarnation. to this doctrine.which has nothing to do with spiritualism, even if it had a leg of reason or fact to stand on.all the strength, and almost all the space of these journals is devoted. these are the things which give the enemies of spiritualism a real handle against it, and bring it into contempt with sober minds. reincarnation is a doctrine which

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

separate and dependent on god is gone. so also, obviously, your creaturely will. henceforth, therefore, what seems an inclination of yours is in fact the divine good pleasure. you are free from law. you are above means. the very will to do the will of god is resolved into that will itself. this is the apathy, the negation, the poverty, he commends. with eckhart personally this self-reduction and deification is connected with a rigorous asceticism and exemplary moral excellence. yet it is easy to see that it may be a merely intellectual process, consisting in a man s thinking that he is thinking himself away from his personality. he declares the appearance of the son necessary to enable us to realize our sonship; and yet his language implies that this realization is the perpetual incarnati

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

n existence acted as cheeks upon the energies of the male, were not easily or quickly subdued; but when through subjection to the animal nature of man these instincts or characters had been denied their natural expression, and woman had become simply the instrument of man's pleasure, the comparatively pure worship of the organs of generation as symbols of creative power began to give place to the deification of these members simply as emblems of desire, or as instruments for the stimulation of passion. we are assured that on the banks of the ganges, the very cradle of religion, are still to be found various remnants of the most ancient form of nature-worship--that there are still to be observed "certain high places sacred to more primitive ideas than those represented by vedic gods" here d

he ages in which passion has been the recognized god have gathered about it. the purity of life and the high stage of civilization reached by an ancient people, and the fact that these conditions were reached under pure nature-worship, or when the natural attributes of the female were regarded as the highest expression of the divine in the human, prove that it was neither the appreciation nor the deification of womanhood which "led to developments which sensitive natures shun as being opposed to all religious feeling" but, on the contrary, that it was the lack of such appreciation which stimulated the lower nature of man and encouraged every form of sensuality and superstition. in other words, it was the subjection of the natural female instincts and the deification of brute passion during

resy. the androgynous venus of the earlier ages, a deity which although female was figured with a beard to denote that within her were embraced the masculine powers, embodied a conception of universal womanhood and the deity widely different from that entertained in the later ages of greece, at a time when venus the courtesan represented all the powers and capacities of woman considered worthy of deification. to such an extent, in later ages, have all our ideas of the infinite become masculinized that in extant history little except occasional hints is to be found of the fact that during numberless ages of human existence the supreme creator was worshipped as female. one has only to study the greek character to anticipate the manner in which any subject pertaining to women would be treated

haft being transfixed to the horizontal bar. as soon as the male energy became god, the cross gradually grew into the figure of a man with arms extended. it became the original "life giver" it was adam, the creator of the race. doubtless for ages adam represented the god-man-phallus-tree of life, or cross idea. he was the progenitor of the race. from this same idea sprang ancestor worship, or the deification of the past vital spark. the adoration paid to the lares and penates, the household gods of the romans, on the first of may, is an example of this worship, as is also the homage paid by the chinese to their progenitors. of religious emblems r. p. knight says that one of the most remarkable among them is a cross in the form of the letter t which was used as an emblem of creation and gen

GNOSTIC HANDBOOK

on the world stage, the druid connection, the essene link, the essenes, jesus and the foundations of gnosticism, table of contents the gnostic handbook hyperlinked index just click the gnostic handbook page 3 8 conditional immortality and reincarnation the aim of life, the bible and reincarnation, the mechanism of reincarnation, heaven and hell, hell on earth and what is heaven. 9 the mystery of deification what is the aim of this spiritual process? the nature of theosis, the mystery, to be born again, the nature of transfiguration, the two paths, the mysteries and the mystery of the melchisedek priesthood. 10 the seven stages of salvation first steps:repentance, first steps:detachment and controlled awareness, first steps:study, conviction and emotion, faith and education, baptism, initi

can see remnants of the gnostic faith in the myths and legends of genesis, we can also see clearly the later addition of elements that the fundamentalist priesthood could use to fight against the israelite tradition. while we do not aim to try and summarise the qadesh tradition here, it was an inner esoteric tradition that embodied a special form of technology aimed at transforming man into god (deification. it represented the highest class within the spiritual hierarchy and included forms of shamanism, ritual technology and gnostic science. it was the esoteric heart of the israelite people, regardless of the nature of the outer forms. it was similar to the inner grades of the essenes and gnostic sects and is at the heart of the gnostic faith. the gnostic handbook page 73 the sacred serpe

of power to stablish you according to my gospel, and the preaching of jesus christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting god, made known to all nations for the obedience of faith. romans 16:25,6 this mystery is the opportunity for the deification of man. it is the secret whereby man may become part deified. he may return to the pleroma awakened and in a state of divininity. it is clear that this path is not for all of adam's children, but for a select number, the psyhics and pneumatics. chapter nine: the mystery of deification the gnostic handbook page 86 for many are called, but few [are] chosen. matthew 22:14 as we re-read so

mystery, also commented on the matter. that a man, by keeping the directions of god, may receive from him immortality as a reward and become god. ad autol. ii:27, theophilus. thy body shall be immortal and incorruptible as well as thy soul. for thou hast become god. hippolytus. for christ was made man that we might be god. de incar, athanasius. the gnostic handbook page 87 the nature of theosis (deification) central to the gnostic understanding of humanity is the belief that it is possible for man to become part of the god-family. while mankind as a whole may seem to be in a pretty dismal state at present, the gnostics have always taught that it is possible for the particles of light to be redeemed, and for those who seek, to find the treasury of light. this doctrine of theosis or deifica

state at present, the gnostics have always taught that it is possible for the particles of light to be redeemed, and for those who seek, to find the treasury of light. this doctrine of theosis or deification has been a major part of the mystery tradition since the earliest days and has survived, albeit, in modified form, to the present in both the exoteric and esoteric traditions. the concept of deification is found in the earliest religious systems, the rites of kingship in both sumeria and egypt centred on the king being initiated through a secret rite of death and rebirth so that he could become a mediator between his people and god. as the mediator he was considered divine and was imputed with the symbols of divinity. in these early periods the way in which humanity contacted the high

tages involved collective as well as individual gnosis, the land and the king, for example, in the celtic tradition were intricately connected. in ancient israel the people could only be cleansed by the priest entering the holy of holies once a year and undertaking secret rites on behalf of his people. a natural development after the mediating priest was the achievement of the individual right to deification. however, this involved spiritual as well as psychological changes. man could not just develop the right to be deified, the divine will had to reach into the lower worlds and change the nature of the mystical path. through the work of jesus and mary magdalene, a religious transformation occurred and mankind was given the right to enter the kingdom of light. in the past some individuals

eachings as revealed by jesus and paul has two distinct aspects, the first is that of individual self discovery. this is the path of the dove known to the gnostics as the psychic path. it is the path outlined by jesus. after the death of jesus and outpouring of sophia at pentecost, james the just revealed a second path, the path of the serpent or the pneumatic path. this is the path of theosis or deification. the concept of theosis is found in the writings of many church fathers and is embodied in the initiations described in the secret gospel of mark (refer works of morton smith. the path of the serpent involved secret training, occult techniques and death and rebirth rites, it was both a way of life and a ritualised process (as it is today. there were two paths of survival for the doctri

ess (as it is today. there were two paths of survival for the doctrine of theosis. as the gnostic cults came and the gnostic handbook page 89 went the doctrine was passed from one to another and flowered in the cathars and knight templars. from the knight templars the doctrine passed to various esoteric orders and was transmitted via freemasonry and occult traditions. this form of the doctrine of deification sustained the technology and science, but lost most of the ethical and religious teachings associated with it. on the other hand, the doctrine was also passed from the gnostic cults to various monastic orders within the orthodox church. here the doctrine took root and became an accepted teaching within the orthodox traditions. it is still taught today within most orthodox communions, h

as lost it context, esotericism and technology and in such an exoteric form exists as little more than a name. we also know that the esoteric form of theosis was taught to gurdjieff by various esoteric christian bodies and made its way into modern fourth way schools. a prime example is in the work of boris mouravieff (praxis institute) who combines orthodoxy with fourth way traditions. theosis or deification is central to the gnostic tradition. it represents the natural development of the inner transfigurative processes of ancient israel. we can see how the divine will revealed knowledge to man first through kingship in a theocracy, then through the prophets and shamans and finally directly to the human soul through initiation and transfiguration. the essence of the transfiguration process

the administration of the mystery (ephesians 3;9) and in many other verses. this teaching was the gnostic handbook page 92 an esoteric gnosis which was not available until its revealing after the death of jesus. this teaching was a special wisdom for a certain class of initiate. the divine will would call certain people from the path of terrestrial salvation to enter a new way, that of celestial deification. and that is the nexus of this new specialized teaching, that some of the initiates would be called to become part of the god family, in other worlds, gods themselves! this special path is known as the celestial path, the path of the serpent of wisdom or the path of the chosen ones. initiates on this path were known in some traditions as parfait or perfected ones. this secret teaching

or some time but has been taught in radically divergent fashion. gods essence is inaccessible. his uncreated and eternal energies (glory, light, love) permeate the universe and make possible a personal union with man. in its worship the church offers thanksgiving that god has opened the way for man to come to him and has made union with him possible. this is the orthodox churches' teaching of the deification (theosis) of man, a doctrine based on the incarnation, which revealed a new perfect humanity..this union is the goal of prayer and participation in the sacraments, it involves the cooperation of two wills, divine and human. in this union with god human beings become" partakers of the divine nature (ii peter 1:4) without ceasing to be creatures. other new testament writers expressed thi

he goal of prayer and participation in the sacraments, it involves the cooperation of two wills, divine and human. in this union with god human beings become" partakers of the divine nature (ii peter 1:4) without ceasing to be creatures. other new testament writers expressed this union in terms of being or dwelling in christ. the fathers of the church as well as modern theologians recognised that deification as the goal of christian life lies at the base of every important theological controversy in the history of the orthodox churches. abingdon dictionary of living religions, page 553. in simple terms the divine will will call certain gnostics on the path of transfiguration onto a special road. these will be few in number and the demands on them will be ever so great. their first task wil

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

that is, they will have their whole chakra system activated and transformed, and will thereby become static in nature and achieve immortality. the church of laodicea the church of laodicea is the sahasrara or crown centre. it is located above the top of the head and is known as judging the people. its name suggests the immense and awesome power of this centre, it is that of divinity, godhood and deification. through this enlightened state the whole universe and world is seen for what it really is- and judged accordingly. gnostic theurgy page 83 the characteristic of the city is a final warning, arrogance, compromise and destruction will be the "reward" of those who do not awaken to this state correctly. the characteristic of those who have grown correctly is godhood. the commendation has

the path of the called. in the secret teachings of valentinus, those who enter the path of the dove are known as psychics, while those who follow the secret path of the serpent are known as pneumatics (fig 35) the two paths terrestrial path sacred law immortals on new spiritual earth. path of the dove, terrestrial, called ones. celestial path mysteries mastery of terrestrial path- initiation and deification -perfection on earth. path of the serpent of wisdom, celestial, chosen ones, parfait. fig 35 gnostic theurgy page 128 the path of the dove has seven stages (fig 36. these seven stages illustrate the process of the terrestrial path. only after the gnostic has worked through these stages can he rightly be called a child of the treasury of light. at this point (depending on his destiny, h

e described in a range of new testament books as the mystery (ephesians 3:3, the mystery of christ (ephesians 3:4, the great mystery (ephesians 5:32) and the administration of the mystery (ephesians 3;9. this teaching was a special process for a unique class. certain gnostics would feel the call to move from the path of terrestrial salvation and enter a new phase of development, that of celestial deification. this is the nexus of the new specialised teaching, that some of the gnostic brethren would be called to become part of the hierarchy itself, in other words, gods themselves! this special path is known as the celestial path, the path of the serpent of wisdom or the path of the chosen ones. initiates on this path were known in the cathar tradition as parfait; or the perfected ones. this

a way that is very different from its original gnostic meaning. gods essence is inaccessible. his uncreated and eternal energies (glory, light, love) permeate the universe and make possible a personal union with man. in its worship the church offers thanksgiving that god has opened the way for man to come to him and has made union with him possible. this is the orthodox churches' teaching of the deification (theosis) of man, a doctrine based on the incarnation, which revealed a new perfect humanity..this union is the goal of prayer and participation in the sacraments, it involves the co-operation of two wills, divine and human. in this union with god human beings become "partakers of the divine nature (ii peter 1:4) without ceasing to be creatures. other new testament writers expressed th

e goal of prayer and participation in the sacraments, it involves the co-operation of two wills, divine and human. in this union with god human beings become "partakers of the divine nature (ii peter 1:4) without ceasing to be creatures. other new testament writers expressed this union in terms of being or dwelling in christ. the fathers of the church as well as modern theologians recognised that deification as the goal of christian life lies at the base of gnostic theurgy page 130 the base of every important theological controversy in the history of the orthodox churches. abingdon dictionary of living religions, page 553. in simple terms certain gnostics on the path of transfiguration enter onto a special road. these will be few in number and the demands on them will be great. their first

16,17 jesus was now in a position to transform the human situation, as a son of god (a gnostic theurgy page 198 being whose essence is in communication with the logos and whose actions embody the holy spirit, he went about his task of redeeming the caged particles of light. jesus however had more to do that simply teach the mysteries, jesus had to initiate the current which would open the door to deification. it was not enough to just teach, jesus himself had to spiritually transform the nature of the dialectic plane so that an opportunity; a gateway for redemption from the archons could become possible. prior to the advent of jesus no escape from the world of the archons was available! even the astral/etheric worlds were under the influence of the fallen system. jesus therefore came to de

ved a change in the nature or focus of these forces. while at first they gnostic theurgy page 212 interpreted these in traditional theological terms (i.e. the physical return of jesus, they later evolved a more complex spiritual understanding of the event. in some sense their iconography is very accurate, the energy has changed from a priestly to high priestly function, from sacrifice to theosis (deification. the jehovah witnesses offer another intriguing series of perceptions. while there are various different interpretations of their doctrine, the early jehovah s witnesses believed that jesus would return in 1914. when he failed to arrive, they came to understand that he had returned, but in a spiritual sense. while they look forward to jesus being physically present at the future final

GOETIA LUCIFERIAN

beautiful, the very foundation built in gold brilliance. magick is the evolution of the spirit and the self, the very path of mediation between us and our gods. it is ultimately however the separation from us from all gods and the emerald crown of which we adopt we become as gods and goddesses individual and beautiful in many ways. black magick as revealed in current standards is the art of self-deification through antinomianian processes, that by the self separating from the natural order do we move in-between the world of waking and dreaming. in the art of primal sorcery this is defined as encircling/ensorcelling the self in the dragon s being. the circle in the modern context of magick and ceremonial workings is not designed to keep forces out, such as being a philosophy which if emplo

ning the self one of fiery light. one must observe the nature of goetic spirits, which generally may be harmful or beneficial depending on how may approach them. in a modern context, the magician is now able to step out of the medieval mode of summoning separately rather the sorcerer now moves forward into the point between the summoner and the summoned. this is the axis of which all change, self-deification and the widdershins dance of the adversary is accomplished and developed. one may perform rites based around the princes of the infernal realm or the sub-princes accordingly. much of this useful information may be found in the s.l. macgregor mathers translated the book of the sacred magic of abramelin the mage. 10 the four infernal princes are- lucifer east (from lux fero, light bearer

oon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. a phallic symbol or stone god may be near the mask as well, symbolizing the solar creative force of the beast 666- one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming

is the summoning point of which solomon was said to bind such spirits. the inside of the triangle contains the name azazel, being a significant change from the traditional michael. the purpose of this is to have the circle blessed with the deific power of azazel, who is also more commonly recognized as lucifer. as the sorcerer of the left hand path seeks communion and a form of antinomianian self-deification, an association of self with azazel is thus made, a formal confirmation of the dedication of the path. it is by this self-deification that the daimon is controlled within the circle by the focused will of the magician, rather than a holy force. this is a psychological approach in which the sorcerer fully relies on the will to control the ritual, thus adding a real sense of danger to th

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ve its source in a mythical prosopopoeia. as all the individual gods and godlike attributes really rest on the idea of an element, a luminary, a phenomenon of nature, a force and virtue, an art and skill, a blessing or calamity, which have obtained currency as objects of worship; so do notions related to these, though in themselves 882 personifications. impersonal and abstract, acquire a claim to deification. a distinct personality will attach to animals, plants, stars, which, stand con nected with particular gods, or have sprung out of metamor phosis. one might say, the heathen gods as a whole have arisen out of the various personifications that were most natural to each nation s way of thinking and state of culture; but that individual figures among them, by combining several attributes

oth, fairguni s neutrality unfolded themselves both a male fiorgynn (p. 172) and a female fiorgyn (p. 256; the former answers to perkunas (fairguneis) and to other cases of gods being named after mountains, conf. ans, as (p. 25) and etzel (p. 169. and hamar the rock-stone (p. 181) is another instance of the same thing. the forest-worship dwelt upon in ch. iv could not fail to introduce directly a deification of sacred trees, and most trees 884. personifications. are regarded as female; we saw (pp. 651-2-3) how the popu lar mind even in recent times treated frau hasel, frau elhorn, frau wacholder, frau fichte as living creatures. hlin and gnd, handmaids of frigg, are named in sn. 38 among asynjor, and block in sn. 39 among valkyrjor: all three, according to biorn, are likewise names of tree

sta dea tenebrarum, lasicz 47. in our tristan, isot is beautifully compared to the sun, and her mother to the dawn, f. heata. 885 (gramm. 3, 441, as it was often apostrophized (klage 847. wigal. 6514, and like norse heroes, or like fire, was called bani (occisor, e.g. hialmars bani, fornald. sog. 1, 522, as its hilt and point were the haunt of snake and adder (p. 687-8; agreeable to all this is a deification of the sword of war (p. 203-4, and for this would be found available not the lifeless neuter( swert/ but the masc. hairus, heru, cheru/ p. 203, to which correspond the divine names eot "apr]s and salisnot: from this divine progenitor s name proceeded the national names of cheruscans, saxons, conf. suardones, with sweordweras, in cod. exon. 322, 13. in contrast with the sword, whic

s of the die; yet hasehart/ which is known to mhg. poets also, 3 can only be traced to the fr, hasart, hasard, whose own origin is obscure, whose wider meaning brings it sooner to the verge of personification. add to all this, that the indian myth makes dvdpara, a demon, squeeze himself into the dice, and that these come in the shape of birds, bopp s nalus pp. 38-9. 50 (see suppl. scarcely will a deification grow out of notions of place; on the other hand, the idea and name of a deity can be transferred to space. thus from the heathen hali, hel, arose the christian hell; the on. laufey (p. 246) is perhaps another instance, and the idea of a god often mingles with that of wood and grove. 1 ettmiiller s text has an erroneous unmeaning pange. 2 conf. le, lez, it. lato, sp. lado, lat. latus; n

HANDBOOK OF EGYPTIAN MYTHOLOGY

was an official named imhotep. at this period, literacy was mainly confined to such officials and their households. many of these officials served as part-time priests in the cult places of deities and deceased kings.16 imhotep, who was a priest of the sun god at heliopolis, was later credited with writing a book of wisdom. this earned him a place as the first of egypt s great sages and eventual deification (see deities, themes, and concepts. the tradition may reflect an actual advance in the uses of writing at this period. the development of long, connected texts only seems to have taken place in egypt centuries after the introduction of writing. an incomplete naos (inner shrine) from heliopolis that dates to djoser s reign is carved with some of the earliest known integrated texts and r

ext known as the asclepius is a dialogue between imhotep/asclepius and thoth/hermes about the secrets of the universe. three thousand years after his death, imhotep was still celebrated as the embodiment of egyptian wisdom. see also khnum; magicians; ptah references and further reading: d. j. thompson. memphis under the ptolemies. princeton: 1988, 24 25, 205, 209 211. d. wildung. egyptian saints: deification in pharaonic egypt. new york: 1977. primary sources: famine stela; imhotep hymn; asclepius ipet (opet) ipet was a goddess who mothered the king and osiris. see also hippopotamus goddesses isis the protective mother of horus and the loyal wife of osiris, isis was part of the fourth generation in the ennead of heliopolis: the children of geb and nut. she was most commonly shown as a woma

INITIATION INTO HERMETICS

hould therefore give his keenest attention to these meditations, because they are absolutely necessary to realize this union with god. as soon as he is able to form an exact idea of these four divine virtues, after long mediation, he has ripened so far as to establish that connection the practice of which will be described in the last step of this lecture. these mediations are producing a kind of deification of the magician s spirit and soul, and finally they will influence his body in an analogous way, enabling him to establish the union with his god, which is the sum and substance of this training course. magic physical training (ix) by continued practice in this course, the scholar has been led a great distance on the way to a state in which there is no more need of a special training o

INVOCATION OF THE ADVERSARY

oon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. sa

ing enflamed and submerged in gnosis, the circle is the circumference of the sorcerers' world. that the ritual is a success is the subjected 'turning the knife towards oneself' in the area of self-directed and willed energy. the ritual of the adversary, in conjunction with the lord's prayer averse (used in certain luciferian covens to summon the devil-cain) provides a powerful foundation for self-deification in the witches sabbat gnossiirish witchcraft and demonology by st. john d. seymour, b.d [1913] this is a survey of the witch persecution in ireland, as well as a wide array of other paranormal events such as poltergeists, ghosts, apparations and even an early ufo account. very readable, yet well documented, this book has the extensive and fascinating quotes from historical source docum

ISIS UNVEILED

ustrated in the case of ejn- phanius, who mistook the pythagorean sacred tetrad, called in the valentinian gnosis, kol-arbaa, for a heretic leader^ what with the involuntary blunders and dehberate falsifications of the teachings of those who differed in views with them; the canonization of the mytho- logical aura placida (gentle breeze) into a p^ of christian martyrs st. aura and st. placida* the deification of a rpear and a ctodt, under the names of ss. longimus and amphibolus" and the patristic quotations from prophets, of what was never in those prophets at all one may well ask in blank amazement whether the so-called religion of christ has ever been other than an incoherent dream since the death of the great master. so malicious do we find the holy fathers in their unrelenting perse- c

dimity of ihit rdigion and make it more ?popular among the nations* hey introduced it so well, that not only was the platonic philosophy selected as a basis for the trinity, but even the legends and mythical stories which had been current among the admirers of the great philo- sopher for in the eyes of his posterity a time-honored custom required such an allegorical homage to every hero worthy of deification were revamped and used by the christians. without going so far as india, did they not have a ready model for the 'miraculous conception' in the legend about perictione, plato's mother* in her case it was also muntained by popular tradition that she had immaculately conceived him, and that the god apollo was his father. even the annunciation by an angel to joseph "in a dream" the christ

o- sophic speculation, by which india was deluged at all times* the same with jesus. while philo, whom renan calls jesus's elder brother, hillel, shammm, and gamaliel are hardly mentioned jesus has become a god! and still, pure and divine as v/bs the moral code taught by christ, it never could have borne comparison with that of buddha, hut for the tragedy of calvary. that which helped forward the deification of jesus was his dramatic death, the voluntary sacridce of his life, alleged to have been made for uie sdce of mankind, and the later 861. ckiptfnm a oematt wormop 'buddliiim' pp. 216-7. digitizecoy google 340 bis unveiled codveniedt dogma of the atonemeot, ioveoted by the christiam. in india, where hfe is valued as of no account, the cnicifizion would have produced little effect, if a

JASMUHEEN THE FOOD OF GODS

of freedom and truth) now seated in the centre of your heart chakra. program: i now ask that this symbol of divine freedom radiate through my heart chakra permanently, the energies of divine love, divine wisdom and divine power into this world in a way that nourishes us all. q10: what is the dimensional biofield view on how pranic nourishment is possible? answer q9: recently when i looked at the deification of the gods throughout our time, i saw how each god is a grid point in a cosmic chakra system which mirrors our own, and how each grid point is a doorway that pulses a certain beat, and how some grid points radiate more powerfully than others and hence can reach deeper through the fields. i saw that the reason that our sun can nourish all life is because it too is a god that attracts a

d to the pure of heart all the kingdoms are given. love can never be an intellectual affair yet nor is it enough to feed our world the nutrition that it needs. to do this we will need love s partners. wisdom and compassion which are gifts that lay as dormant seeds within the heart of every being, ready to sprout with our return to the field of love. and the science of love is in the being it. the deification of our dow: for weeks i have sat on my favorite beach reflecting on the food of the gods waiting for the final point of this book to be revealed. the symbolic meaning has not been lost on me with the fact that i had to return to my base in the city to receive the final download and that the point of it all would come as i sat on the couch with my well loved husband. my time in my beach

ng platitudes is a grounded enough reality. we need more. we need instructions, recipes, quick easier fixes (yes they do exist) and a lot of faith and trust. we also need inspiration and a deeper level of nourishment for our dow to expand and grow. all the tools, thoughts, programs, discussions and questions in this book are sources of food that are designed to deliver one particular outcome. the deification of our own dow. and to the world the dow, as it unites us, will bring a lasting peace. i think the world has stated clearly that we are ready for a different beat, for war and violence have fed our desire for change. many ask now: what does it take to tune a field to lasting harmony and peace? what does it take to entice a human heart back to the fields of kindness and compassion? what

ate heart. let us love them by their deeds and we will unmistakably see when we look into their eyes, how lit up they are. and yet we can only recognize in another that which is in ourselves for the pure of heart can always be recognized by their inner light. yes it s true that a little bhakti yoga would go a long way in our world and that devotion to our dow is easy when we experience its gifts. deification is the act of making something godly. deification of our dow means our alignment with the solar logos, which is the light behind all life and dow devotion increases the radiation levels of divine mother love through the grids allowing the fields to nourish us all and fulfill our hunger for love and unification. and when we have deified the dow in us then we will naturally deify the dow

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ing out of the black abyss a god to shadow it, all the minarets of the mohammedan, we say, together with all the other symbols of moon, of disc, of wings, or of horns (equally with the shadowy and preternatural beings in all mythologies and in all theologies, to which these adjuncts or insignia are referred, and which are symbolised by them, all these monuments, or bodied meanings, testify to the deification of fire. what may mean that tower of babel and its impious raising, when it sought, even past and over the clouds, to the tower, tor, or tau of babel. 91 imply a daring sign? what portent was that betrayal of a knowledge not for man, that surmise forbidden save in infinite humility, and in the whispered impartment of the further and seemingly more impossible, and still more greatly mys

e straight spires and the brandished waved flames, or cherubic (or rather 248 the rosicrucians. seraphic) gladii, or crooked swords guarding paradise, imply two of the chief christian mysteries. in the curved spires of flame alternating with the aureole or ring of glory, there is possibly a remote hint of, or the reconciler of the worlds visible and invisible, or s.s. to account for the universal deification of horns in architecture all over the world, as its symbolic keynote, as it were, which sigma has been transmitted into modern emblematic science, and incorporated unconsciously into the ornaments and elevated into the high places, over and over again, even in christian buildings, an old talmudist simeon ben-iochay by name hazards the startling conjecture that this adoration arose orig

LUCIFERIAN SORCERY

of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength and determination to pass through the long winding path of the sorcerer. our goal is to become and achieve through the process of self-deification and self-transformation through this luciferian gnosis. shaitan, as it is called is lucifer the fallen angel. lucifer fell from his desire to be separate from the consciousness of the universe, that through antinomianism he sought to be the gateway of god itself, to be growing and illuminated in essence. it should be considered that satan or lucifer are aspects of the domineering self

is the model of union. consider lilith, the witch queen of the sabbat and of lillitu, the succubus and vampire phantoms and samael, the fire djinn which is considered the same as asmodeus, their infernal union is the manifestation and birth of baphomet. thus the horned one brings the wisdom of the earth (asmodeus-samael) and the spirit (lilith, thus baphomet is the initiator of becoming and self-deification. the magician must be implored to work accordingly, and without fail, for the manifestation of his and her own alphabet of desire, which is, the communication method with the subconscious. the alphabet of desire as it is called was developed by austin osman spare and was first published in the book of pleasure, being a grimoire of excellent repose through the great work. the works of a

. the luciferian and sethanic sorcerous guild in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who enter the gates of witchcraft will automatically view the very gate of the left hand path. very few will enter this infernal tread, as it brings 11 one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the witches sabbat circles of time or renouncing to a much kinder garden path. the witches sabbat of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider th

hrough discipline the individual for the difficult and challenging path of greater black magick. as holy magick is described as ascending and stepping outside the concept of self toward the light of godhead, greater black magick is the challenge of the self. to isolate the consciousness from moving with the laws of nature, which is called antinomianism, the individual seeks to reach areas of self-deification. this means essentially that the individual isolates the self to build him or herself as a god, to become something better. this proves challenging because many in this society, are designed at an early age to be the exact opposite which is to submit to a concept of god. greater black magick demands that you devour those gods and make your consciousness the arena for their manifestatio

LUCIFERIAN SORCERY AND SET TYPHON

w way, new aspects were to be found in this forgotten character. upon receiving these images and text, a meeting was called and we discussed the work at hand and how we would go on to develop it. it is a clear and direct line into the luciferian gnosis, as well as the sethian aspects of self-evolution. the luciferian essence itself is intertwined with the work of the sethian. it is a tool of self-deification and advancement, with a more firm and serious approach than some chaos magick aspects. the luciferian path is one of luciferian self-deification, from which set emerges behind as the bearer of the black flame. it is time to usher forth a challenging, a potent new form of witchcraft, a return to primal sorcery with the highest aspects of the sethian, ahrimanic or luciferian spirit. this

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

uld be developed therein. the luciferian current in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who enter the gates of witchcraft will automatically view the very gate of the left hand path. very few will enter this infernal tread, as it brings one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the sabbatic circles of time or renouncing to a much kinder garden path. the luciferian witchcraft tradition of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

on of antiquity cannot be controverted. if jesus revealed the nature and purpose of this solar power under the name and personality of christos, thereby giving to this abstract power the attributes of a god-man, he but followed a precedent set by all previous world-teachers. this god-man, thus endowed with all the qualities of deity, signifies the latent divinity in every man. mortal man achieves deification only through at-one-ment with this divine self. union with the immortal self constitutes immortality, and he who finds his true self is therefore "saved" this christos, or divine man in man, is man's real hope of salvation--the living mediator between abstract deity and mortal humankind. as atys, adonis, bacchus, and orpheus in all likelihood were originally illumined men who later wer

MICHAEL FORD A RITE OF THE WEREWOLF

ote that witches rode a broom stick or black ram to the sabbat. as early as 1489 a writer called molitor mentioned wolves as a transport. in the goetia, amon is shown riding a wolf. in molitor s de lamiis a woodcut shows a witch riding a wolf, not to mention other sorcerers sitting astride a forked stick4. the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. belladonna was used also in salves to produce flying, in large amounts can easily kill. atropine is easily absorbed by the skin, which when mixed with fat enters into the bloodstream quickly. such ingredients no doubted caused such mental and astral journeys into the sabbat both celestial an

ore all other creatures and was then and now .there is no place devoid of me thus presenting the unnatural concept of self-illumination and intellect, lucifer is the adversary, who is full of life. as lucifer/shaitan is light, he does indeed hold a shadowside. this is present in the god forms or masks of shaitan, being seker, set and ahriman. the egyptian god set19 is a model and neter20 for self-deification, isolation and the adversary. the adversary or opposer is the shadow which reveals light, called the black light of iblis or shaitan. this light is inspired intellect and creative imagination. set represents self-imposed challenge and individual development, a tester of self. an adept uses this model for self-control and a becoming through the left hand path approach of the adversary

s draws a comparison to the persian-iranian ahriman, who was also an opposing sorcerous daemon of darkness, who by averse practices, became stronger and immortal. set had legions of devils called seba who served the prince of darkness, and were known to hack and devour certain souls. in a modern initiatory context, the magician understands the these god forms represent isolate intellect, and self-deification through antinomian acts. set and seker have an interesting connection. in the xviith chapter of the book of the dead the spirit of the deceased prays that he is kept from the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in this capacity, and set

focus and intent of this ritual is the application of an ancient form of sorcery known as yatuk dinoih25. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the tests, that the forces of darkness embody through the practitioner and allows the isolated self-deification of the sorcerer. the very embodiment of the path. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shift

MICHAEL FORD BOOK OF CAIN

n given to man by shaitan the opposer, or in a modern context, lucifer. from sabbatic sorcery, michael w. ford. casting the shadow of cain phosphorus solitary circle casting this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand sabbatic (luciferian) circle as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis

MICHAEL FORD WITCHMOON

in with its tides and changes as well as reaffirming our paths and sorceries. the sethanic/luciferian path is founded at least with the version we provide as one of many paths, that in this definition the idea of chaos magick comes to mind. the workings of the witch moon are of the left hand path, gathering hidden knowledge for the development of the individual and the alchemical process of self-deification. the work of austin osman spare is of particular interest; being that what is called the zos kia cultus itself holds a gateway worth exploring and developing upon, building and expanding it by every living breath, opening the vortex of the mind towards the current of witch blood that waits beyond. what we are offering is a system based on witches sabbat/sethanic/luciferian witchcraft a

dreams. the sabbat luciferian- the luciferian sabbat; the union of the spirit with the seraphic angels and watchers. by holy meditation on the brilliance of the illuminated self will the black flame or essence of self be discovered. this is the ritual of the holy guardian angel the true will/true self. symbolized by the luciferian ascent of the isolated or sethian (setian) sense of being is self-deification possible within a positive aspect. the angelic famulus (latin for familiar also the hga) is the expression and essence of the true self is a magickally developed form. this is the divine initiator, the inspiration or muse of the self. the angelic familiar is the result of luciferian self-liberation, the angel which fell through darkness to again emerge in the light of being. in the sat

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

itation, and genetic manipulation middle ages revisited by alexander del marthis fine book, by a great scholar of history, goes into the nature of the worship commanded by theroman emperors, their heinous deeds and the mutation of the roman empire into roman catholicism.could it be that these personages were more that human? is the time here at last, when real light can bethrown onto this kind of deification, which has perplexed the common historians for centuries?the term saviourupon mounting the throne of egypt ptolemy assumed the surname of soter, or saviour (p. 14)all the ptolemies took this title.macabees revoltcaused by the jews being forced by antiochus iv to worship him as a god descended from jupiter.emperor demetriushe planted an army of wives, concubines, slaves, and catamites i

MICHAEL W FORD THE VAMPIRE GATE

hated; humans hate the idea of something better or the possibility of self improvement. save it for a new year some will say, this year i will lose weight, this year i will finish this project, you hear the sheep sound this off. yet they always fall into the possibility which they strive for failure. tiamat it all starts with the acknowledgement that you are alone and have the potential for self-deification (godhood. tiamat is the first power of draconian darkness, the vampire which is the primal union of lilith and samael, guided by leviathan. she is before all others. tiamat was in the form of a giant dragon, a sea dragon who had the head of a griffin or tiger, wings, claws and a scaly tale. she appears also as a giant serpent. tiamat resembles the legends of ahriman as the dragon. here

your ajna center between the eyes. imagine this black flame burn so great that it cast a long shadow on all around you. you are the greatest light bearer of them all. now you can see there is no other being as bright as you alone and without any other god. does it feel so bad after all? 5. do not allow this great light to expand higher than your crown chakra, you are not stop the process of self-deification, but later test it and strengthen it. imagine this light can awaken others, that you are fair and beautiful. that there is a strong reason for all love and happiness to surround you. 6. this essence of the black flame, this light, as it grows brighter will begin to cast darker shadows, but also magnify darkness around you until your body itself is cloaked. purple and bluish lightning w

focus and pull in chi or energy through focus even in distracting situations. build selfawareness and self-love. non-devouring (self work- the balance of opposites darkness and light, ego higher articulation (intelligence, luciferian angel, demonic aspects (carnal instincts, ahrimanic daemon. chakra three: the navel chakra -naonghaithya black flame of consciousness, ego identity, oriented to self-deification this chakra is known as the power located in the solar plexus. 44 devouring- drains from ego and builds the essence of self from a conscious level. non-devouring (self work- consciousness and empowerment of self. understanding the sense of i. chakra two: the sacral charka- aeshma water, emotional identity and instinct, oriented to selfgratification the second chakra, located in the abd

hall 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 is the blood of those who shall serve my life forever. as the dragon of many forms do i announce my master and deification. i drink this and become as a dragon of the black flame. hail tiamat! 66 drink deep and focus on those elements you wish to grow in yourself. 5. the devouring the luciferian must understand by the first aspect of initiation upon this path demands that the self is realized as the most important. the luciferian must now devour those aspects of the consciousness. take in the strength and

[avestan/pahlavi- avestan, meaning evil. in the context of liber hvhi and luciferian witchcraft, it is a term signifying the antinomian path. 76 akho [avestan/pahlavi] from the avestan akha meaning evil, akho is mentioned in the denkard as a word representing a current of averse energy or evil, through which one aligning their thoughts in possessing spiritual independence, antinomianism and self-deification one may reach into the spirit of ahriman. this supports the initatory foundation of the luciferian path itself the adept prepares to become like the adversary his or her self, based on their own unique path. akht [avestan/pahlavi] the sorcerer who was the embodiment of the yatus, the demonic forces of ahriman. akht-jadu or kabed-us-spae as he was called was mentioned in matigan-i yosht

. the 80 black flame or black light of iblis is the gift of individual awakening which separates the magician from the natural universe, being an antinomian gift of luciferian perception. the black flame is strengthened by the initiation of the black adept, who is able to balance a spiritual path with the physical world. black magick the practice of antinomian and selffocused transformation, self-deification and the obtainment of knowledge and wisdom. black magick in itself does not denote harm or wrongdoing to others, rather describes black as considered to the arabic root word fhm, charcoal, black and wisdom. black is thus the color of hidden knowledge. magick is to ascend and become, by willed focus and direction. cain the antinomian nomad and sorcerer who was the spiritual offspring of

sexual and inspiration drive which causes movement, friction and change. jeh and az represent predatory spirituality, the hunger for continued existence. khrafstra [avestan/pahlavi] beast, representing a dev (demon) on earth, scorpion, wolf, fly, bat, serpent, lizard, toad and any creation of ahriman. left hand path the antinomian (against the current, natural order) path which leads through self-deification (godhood. lhp signifies that humanity has an intellect 83 which is separate from the natural order, thus in theory and practice may move forward with seeking the mastery of the spirits (referring to the elements of the self) and controlled direction in a positive area of ones own life the difference between rhp is they seek union with the universe, nirvana and bliss. the lhp seeks disu

MICHAEL WYNN THE SOUL TRAVELERS

eus, azazel, lucifer, the torch-bearer, the light bringer. the flame, or torch of the olympics, and it s corresponding tradition, is a commemoration of prometheus theft of fire from zeus. the statue of liberty, whose likeness is based on the goddess ishtar, who was said to have fallen with azazel, also bears the torch of illumination. this flame is a direct reference to magical knowledge and self-deification through magical means. it is important not to mistake this azazel, and those who were with him, for the traveling civilizer spoke of earlier. the fallen angels of eden taught humanity much magic, and did not have the support of the most high god. our humble civilizer, on the other hand, spoke of morals and the sciences while never teaching magic, and he also had the support of the most

d, or see it in a scrying mirror, does not mean i should be left with lies regarding things like atlantis. there is a day coming when the vampires will unveil themselves and walk in the open, but the veil of lies surrounding humanity s past will remain (i ve seen the movies and tv shows, i know you re preparing us to go public) unbeknownst to most, the highest achievement for the satanist is self-deification through magic. in this, the dark powers of magic, namely lucifer and lilith (babylon, are called upon to perform a surgical operation on the spirit of the satanist. after being summoned in ritual, these beings bring the participant from the human to the vampiric condition. vampires favor their own, and often make stars and power magnates out of each other. my guess is that it is hard

u will find more believers of god among satanists than you will find in the general public. remember, they re worshippers of the fallen angels, and their gods were expelled from heaven into the abyss of chaos by a higher god, so naturally they must believe in a higher god. satanism itself is the predatory and pragmatic nature of the vampire turned into a religion whose highest achievement is self-deification. the left hand, and the left side of the body has always been associated with darkness. in fact the word sinister comes from latin, where the word meant left-handed or unlucky. in the middle ages, people who wrote with their left hand were thought to be evil, and possessed by the devil. in islam, the tutelary demon assigned at birth always--michael wynn's "the soul travelers" 67 reside

MICHAEL W FORD NOX UMBRA

oves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjoy the breathtaking world around us- the forests, the water, the night sky- all of this pleasures many take for granted. we are awake and nothing can stand in the way of that. we begin to understand who and what we are, the possibilities and the process of changing the natural order in accordance to our will. this is the l

ith who inspires sexual dreams, creative inspiration and sensuality. the daemonic feminine is therefore essential to the development of man and woman. it is also the gateway to the sabbat- the dreaming conclave of the luciferian (empyrean, of the light) and infernal. lilith in her dark and fiery aspect is one part of the adversary, the opposing force which initiates through antinomianism and self-deification. in a work which pre-dates the zohar, it is suggested that lilith and samael were born by an emanation beneath the throne of god. their shape was an androgynous being, double-faced and thus revealed as a part of the adversary (the opposer, shaitan. samael, in hebrew legend has twelve wings, which integrates azazel (the djinn of fire, shaitan) and samael as lucifer, the force related to

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

as the adversary, horned and crowned in the midnight sun, thus emerging shaitan of midnight.[4] the 17th and 18th section of the poem displays the alphabet of desire which presents the language of making and the subconscious spells made flesh. the sigils are aligned within two trapezoids crowned by cain the adversary and the apep demon of chaos, surrounded by sigillic formulas of antinomian self-deification; the making of the luciferian mind through solitude and isolation. this is a process of developing the self through the mark of cain[5] and the declaration of separation from the natural order. this allows the magician to grow without outside and society crippling dogma. the sigillic drawings of lilith and samael-asmoday (a mask of shaitan-iblis) are the separate initiators of the path

MORALS AND DOGMA

lements and its primary energies, the sacred fire, and above all, light--the air, not the lower atmospheric air, but the purer and brighter air of heaven, the breath that animates and pervades the breath of mortal life. this pure and simple veneration of nature is, perhaps the most ancient, and was by far the most generally prevalent in the primitive and patriarchal world. it was not originally a deification of nature, or a denial of the sovereignty of god. those pure elements and primitive essences of created nature offered to the first men, still in a close communication with the deity, not a likeness of resemblance, nor a mere fanciful image or a poetical figure, but a natural and true symbol of divine power. everywhere in the hebrew writings the pure light or sacred fire is employed as

ore specifically marking his idea. his "intelligence" principle remained practically liable to many of the same defects as the "necessity" of the poets. it was the presentiment of a great idea, which it was for the time impossible to explain or follow out. it was not yet intelligible, nor was even the road opened through which it might be approached. mind cannot advance in metaphysics beyond self-deification. in attempting to go further, it only enacts the apotheosis of its own subtle conceptions, and so sinks below the simpler ground already taken. the realities which plato could not recognize in phenomena, he discovered within his own mind, and as unhesitatingly as the old theosophists installed its creations among the gods. he, like most philosophers after anaxagoras, made the supreme b

PHOSPHORUS

a magister or ii of the botd for entry. the botd is closed to those outside of the order of phosphorus. 4 much of the initiatory work of phosphorus is developed from numerous magickal paths, specifically the ideals of saturnus and that from gregor a. gregorius and that which is presented by dr. stephen edred flowers, author of fire& ice and lords of the left hand path. the antinomian path of self-deification as presented in a setian lens is essential to the luciferian path of phosphorus. we as an order embrace the essence and ideal of lucifer, the bringer of light. it is through a detailed and individualized harrowing of hell that we emerge as one isolate, beautiful, and willing to go forth through initiation further. it is essential to use that which stimulates your imagination, that will

e isolate, beautiful, and willing to go forth through initiation further. it is essential to use that which stimulates your imagination, that will urge you to move away from stasis to strive for the fiery essence of the fallen angel, that which would know heaven and hell. much of the sex magickal practice of phosphorus is solitary and is designed to create and develop the will and god itself self-deification. 5 0 void and the abyss title veneficus lucifugum -fly the light into the darkness- color white symbol witches mark forked stave within sun -study of fulmino-lucifer, how this spirit relates to self and how it becomes a focus point of the initiates life -lilith-hecate, how this spirit relates to the self both male and female -the very basics of magick the differences of high and low so

hes' sabbath by carlo ginzburg the night battles by carlo ginzburg 9 i the blackened forge of cain title-praecantrix the darkness of the earth color black symbol the sigil of infernal union -study of cain as the offspring of lucifer and lilith. the dynamics of self-transformation and how symbols relate to the self -foundations of sex magick and the will in the focus of selftransformation and self-deification -sex magick and the union of babalon (lilith) and the beast 666 (the solar phallic masculine archetype, the beast which rises from leviathan) in sexual union the creation of baphomet (an aspect of cain) 10 1. a study of austin osman spare via the book of pleasure. you will wish to obtain other titles by spare and seek to understand through practice the essence of zos kia and its view a

guide, that which will assist in the communication of the holy guardian angel/higher self/luciferian famulus. 11 ii the witches sabbat becoming in the dark light color blue- symbol algol the eye of the adversary -initiation of the witches sabbat, the development of astral projection and dreaming sorcery -the self-transformative benefits of the celestial sabbat and solar/twilight rebirth -the self-deification process of the infernal sabbat shape shifting and sexual congress via dreaming and astral projection -shape shifting and vampyric sorcery purpose and practice -the black eagle as the initiator of the vampyric and ahrimanic path consistent and successful work with this spirit guide -the god form of anubis the mask of the shades of the dead and the gateway of twilight. 1. mephistopheles

s, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with the initiatic guide or genius -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deificat

rom the east, air and shadowed illuminator lucifer, crowned in emerald light, king of the circle of the wise do illuminate me, by dreaming and waking guide me into the astral plane to become, in the twilight i awaken to thy fiery spirit! o archon of this world, djinn of holy fire and perfected spirit do move through me as i descend with you! guide me unto the empyrean and celestial sabbat of self-deification! from the north, belial, lord of the earth and perfected essence of both angel and beast, do move the spirits of the earth of wolf and jackal, come forth through me! i seek thy mysteries of the earth, of the infernal sabbat and its pleasure of lilith-hecate! i descend into the caverns of darkness with thee! from the west, leviathan, lord of the gateways of the darkness of the oceans, i

hosphorus shall i become! by phosphorus shall the devil s mark bless me! by phosphorus shall i go forth to the sabbat as above, so below! 17 by phosphorus, lucifer and the soul of cain become as me! unto az lilith, whore, demon-mother and initiator of the nightpath! so it is done! the order of phosphorus 1. phosphorus is dedicated to the luciferian doctrine of self- liberation and antinomian self-deification through high and low sorcery and what is called magick. each veneficus frater and soror is a bearer of the luciferian gnosis, the two octaves of saturn known as the celestial and infernal sabbat. 2. phosphorus is a left hand path order, individualistic and focused on the solitary path. 3. the ritual of casting the shadow of cain is a simplified focus rite on dedication and empowering t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

pekht. konx om pax. light in extension" in other words, may you too receive the benediction of the light, and undergo the mystical experience, the goal of all our work 'the enlightenment by a ray of the divine light which transforms the psychic nature of many may be an article of faith" says hans jonas in his excellent book the gnostic religion "but it may also be an experience. annihilation and deification of the person are fused in the spiritual ecstasis which purports to experience the immediate presence of the acosmic essence "in the gnostic context, this transfiguring face-to-face experience is gnosis in the most exalted sense of the term, since it is knowledge of the unknowable. the mysticalgnosis theou-direct beholding of the divine reality-is itself an earnest of the consummation

RUBY TABLET OF SET

ions which have nothing to do with the actual purpose of a political system. my own point is that ms sklar evidently does not know what a magical order is for. classification: v5- 366.c- 1 author: l. dale seago iv date: january 27, xiii html revision: sept. 15, 1998 subject: black magic reading list #14 the principal aim of esoteric systems, usually stated in flowery rhetoric of some sort, is the deification of man. but there are two main avenues of approach, based upon differing concepts of the meaning of deification. for the purpose of convenience in this essay, i will label them the white and black schools of esotericism. since this is not intended to develop into a book, the descriptions which follow are necessarily somewhat simplistic; but they are applicable not only to esoteric orde

ayers beneath the point of the awakening of human self-awareness still exist, and still dictate much of human behavior. what is horrible and fascinating about such things is the vague, disturbed realization in the reader that yes- part of him is a fish-frog, but he doesn't want to talk about that. that's ucky. that's terrible. setians try to raise these principles to their ultimate potential (the deification of the bestial) as part of our idea of xeper, of becoming, but for most people these are hideous ancestral secrets they would rather not deal with. lovecraft enjoys working with this dread. finally, there is the starry wisdom element of his tales. lovecraft's understanding of astronomy and the sciences is incorporated to emphasize that the actual structure of reality is so fantastic, t

SATANGEL

vils, and in despite of almighty god, the creator of all k in these terms the classical grimoire may be seen as presenting a comprehensive and generally consistent pantheon of magical belief; masks beneath which the service of the old ones has been hidden. since the christian church has demonised the deity of the witches and magicians, so it is only natural that the witches response should be the deification of the church s demons. the result is an organic syncretism quite in keeping with the survival and evolution of witchcraft and sorcery throughout the ages and civilisations of mankind. when strangers ask me my religion, i often throw them off track by telling them i am catholic. someone told me that the etymology of this word traces back through the greek katholicus; meaning to believe

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ortant to understand for there is no expectation other than to believe what one personally experiences both subjectively and objectively for the antinomian. this includes the freedom to dissent from the lhp itself in order to follow ones own ideas. xeper can never be regulated or packaged as a system for attainment, however xeper finds its best tools for the continuous personal evolution and self-deification within the lhp of the post modern setian mysteries. it is the challenge for the individual to explore and discover which tactic suits their personal needs. however, given this broad characterization of approach, a certain tension is created within initiatory interactions. i have mentioned previously that a vital aspect of the lhp was a separation of the different "lenses" the individua

tween the rhp and the lhp is one of the most misunderstood dichotomies i have personally encountered. the pagan community misunderstands it, most contemporary satanists misunderstand it, certainly mainstream religion hasn't got a clue. so, let me fill you in. the true distinction between the lhp and the rhp is one of intention: the lhp seeks a separation from god or nature for the purpose of self deification and the inherent personal responsibilities *that* implies. the rhp seeks to merge with god, to join the natural forces, to be with god and to allow the doctines of that god determine the degree and form of self responsibility and ethical behaviour. the rhp vs. lhp is not good against evil in the classic socialized, religious, cultural sense. it is about the most important choice a cons

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ikely that long before cleopatra worked her magic on caesar and antony, the sirens of the nile used makeup that mimicked the hypnotic eyes and facial markings of the cat. bubastis, a city in lower egypt, dedicated itself to the worship of the cat. each may some 700,000 pilgrims journeyed to the city to participate in the festival of the cat. during the persian invasion of 529 b.c.e, the egyptians deification of the cat proved their undoing. knowing of the obsession of the egyptian people with the divinity of felines, cambyses ii, king of the persians, made a cat part of the standard issue to each of his soldiers. the nile-dwellers led by king psamtik iii laid down their spears and bows for fear of harming the cat that each enemy soldier carried, and the persians conquered the city of pelus

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

t by michael w. ford the averse path-way of the sabbat lies in the twilight, the space between sleep and dreaming, which the flesh takes flight without weight; to draw towards a communion of those gathered under the fires of the elphame world. it is the trance which guides the spirit towards this darkness of earth or the light of the air, where spirit is illuminated in the bountiful light of self-deification. the sabbat exists in the mind and is performed in the spirit. the luciferian has instinctual knowledge that he or she has opened a current, by their own predilection, which intrinsically blends the realm of fantasy with in-flesh reality. when one drops to one knee in the forest or hidden place, summons the power of the earth and that which lies in their circle of being, the mind is gu

al (left way) path has hinted at the potentials within dark magick. nox umbra is a defined grimoire of vampyric initiation, that is, ensorcelling the nightside or sethian current around the self, the assumption of vampyric godforms within the luciferian gnosis. the process of working with necromantic shadow energies is indeed a powerful tool aimed at those working in the initiatory aspect of self-deification, yet it is as equally as dangerous. this grimoire is a personal record of its author, akhyta seker arimanius, and a manual of how one may in a balanced manner, work with the shades of the dead. featured in nox umbra is the cultus of akhtya, the persian path of sorcery in relation to ahriman, the beast dragon of darkness. this entails vampyric dream shape-shifting, vampyric self-transfo

master of the 9 sabbat. the semblance of cain and baphomet are presented in this tome, which is written in a poetic and lyrical form. cain is symbolized as the blacksmith of the forge, his craft is that of sorcery, the fires of the forge that initiatory spark of being, the black flame of iblis itself. the book of cain is also a grimoire which can be meditated upon in the focus of antinomian self-deification, the isolation of the psyche. this process of becoming is a process in the luciferian and sabbatic left hand path guild in houston, texas. this leads to an illumination of the black flame through the initiatory model of cain, the wanderer. this grimoire, containing two direct invocations to cain, is an interesting text for those interested in the more shadowed and luciferian practices

based on his own individual practice of goetic magick without the christian dogma of earlier versions. the luciferian edition of the goetia is a grimoire of both high and low sorcery, it unites by the formula of the adversary, the shadow and the light. while the individual seeks to become and initiate self-development, his or her own goals may be achieved by a unity of sorcerous practice and self-deification. the goetia was refined in a luciferian sense by the practices developed partially by aleister crowley, francis barrett, s.l. 10 macgregor mathers and other sources. the invocations of this edition were written by michael ford, who has a background in elements of chaos sorcery, sabbat witchcraft and dream/astral practice. many of the formulas of left hand path sorcery may be found in f

ore all other creatures and was then and now .there is no place devoid of me thus presenting the unnatural concept of self-illumination and intellect, lucifer is the adversary, who is full of life. as lucifer/shaitan is light, he does indeed hold a shadowside. this is present in the god forms or masks of shaitan, being seker, set and ahriman. the egyptian god set11 is a model and neter12 for self-deification, isolation and the adversary. the adversary or opposer is the shadow which reveals light, called the black light of iblis or shaitan. this light is inspired intellect and creative imagination. set represents self-imposed challenge and individual development, a tester of self. an adept uses this model for self-control and a becoming through the left hand path approach of the adversary

s draws a comparison to the persian-iranian ahriman, who was also an opposing sorcerous daemon of darkness, who by averse practices, became stronger and immortal. set had legions of devils called seba who served the prince of darkness, and were known to hack and devour certain souls. in a modern initiatory context, the magician understands the these god forms represent isolate intellect, and self-deification through antinomian acts. set and seker have an interesting connection. in the xviith chapter of the book of the dead the spirit of the deceased prays that he is kept from the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none other than suti (set. set was the tester of the dead in this capacity, and set

focus and intent of this ritual is the application of an ancient form of sorcery known as yatuk dinoih17. the functional practice is defined as the body of the summoner encircling/ensorceling the nightmare (called kundak the steed of wizards) and shadow aspects of the self. this rite is also one of the tests, that the forces of darkness embody through the practitioner and allows the isolated self-deification of the sorcerer. the very embodiment of the path. let the ritual be performed in a solitary place where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shift

THE SHADOWED ONES

is different from the watchers in that this fallen seraphim does not hold relation to man or angel, yet this daemon offers the knowledge of ageless essence and being. ezeqeel knows well the passion of the dream and how one may by cord or charm enter the celestial sabbat of the watchers, the circle dance of flame and light, wherein all who enter this circle offer torches in the brilliance of self-deification. this is the secret dance of lucifer and lilith, the strength of the self in motion. amazarak knows well the path of cain in the earth, of root cuttings and sorcery. one may seek amazarak when both man and woman have felt a deeper understanding of earth and how they are so connected with it. by way of light within and the darkness of expansion do we go forth 5 iv the blade within the d

THE ABYSS AND TABAET

f self-liberation and opposition from the praxis of occult thought. the very passing of power in the circle of witchcraft and sorcery is the averse way of bringing into union daemon and man, the intent of the adversary is life and the immortality of the spirit. as luciferian witchcraft and liber hvhi provide a foundation of sorcery which incorporates an interwoven praxis of antinomianism and self-deification, the essential origins of the daemonic feminine and masculine should be further understood by its origins. what is regarded as common knowledge depicts that the luciferian spirit, what is found are the associative traits and that the adversary has existed long before christianity. the avestan texts as well as the denkard provide a wealth of knowledge of ahriman from a right hand path p

ntelligence is the alpha of the adept, the forge of which cain stretches out a fire-blackened hand to uplift a sword first as arte taught by gadreel, the shadow-name of the father of serpents. there is the immortal spirit which exists in the depths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the primal path of the black and red serpent. rahab, who makes the orbs of light dark with its presence, a shadow cast upon the self-righteous and weak. as ahriman di

en and is thus without a master. the luciferian finds connections in the path of history and mythology and seeks to make them work for he or she in the modern world. the spirit of belial is of the mastery of the earth, identified with the element of earth and the north, from which ahriman is identical. consider the four elements however and their association with the adversary as a spirit of self-deification and self-mastery. samael is known in the talmudic texts as being the same as satan, the chief of evil spirits who is known as the venom of god. samael is said to have twelve wings rather than the six of normal angels, a favored assumption. as the angel of death, samael was the angel of poison which is sain ha-mawet, along with ashmodai, is the lord of demons. compare to ahriman and his

left-hand-path initiatory system. beginning with an inversion of the catholic rite to instead practice exorcism, the inverted and created rite is aimed at possession or liberating the shadow self into a viable, productive focus. the 22 cells of the qlippoth along with the infernal spheres are presented as valuable aspects of strengthening consciousness and creating an attitude of winning and self-deification. liber hvhi will contrast with those looking to condemn left-hand-path writings, the revealed identity of the luciferian is one who wishes to become something more, from the predatory spirituality of ahriman and az to the intense ritual practices of the long forgotten daevas of the avesnsthe binding of shadows a luciferian banishing ritual by michael ford in silence, close your eyes an

TYSON DONALD NEW MILLENNIUM MAGIC

outgrowth of a fixed society rooted to the soil by agriculture. in ancient times and among prim- itive hunting and foraging tribes, devotions were often tied to special days of the year, and a temporary temple of dancing human bodies and flaming bonfires, or colored lines drawn in the sand, was erected as the focus for magical forces. the modern rebirth of wicca (a conscious attempt to revive the deification of nature) shows a regression to the nomadic type of magical worship, where the temple is formed by convening a group of worshippers, often but not necessarily thirteen in number, on the eight major feast days of the year, called sabbats. wor- ship takes place (ideally) out-of-doors with only the magic circle to act as the walls of the psychically erected temple. modern pagans, because

UNCLE SETNAKT SEZ PRACTICE DIVINITY IN YOUR OWN LIFE

no god but you. continue this practice until you have results. come to see yourself as the cause for all seeming miracles in your life. it is you, the self created god, not some divinely appointed destiny. 5. encourage the worship of yourself by others. now don't be a prig about it like ihvh- don't insist on no gods but me- etc. certainly don't be a jealous god, you can help others in their self deification. be sure you have a nice birthday party, that others have chance to praise you when you do well etc. then when you've created a little friend and fan club, begin to practice the simple lesser black magic of telling the story that people who do good things for you have good things happen to them (and the converse- eventually these people's unconscious greater black magic will make this

UNLEASHING THE BEAST

oscar wilde, crowley set out to burst the oppressive values and constricting morality of the christian world in which he was raised. yet crowley would also take the ideal of transgression to its furthest possible extremes, by deliberately overthrowing virtually every imaginable social, moral and sexual taboo in order to achieve a kind of radical superhuman freedom, self-affirmation and even self-deification -168- at the same time, despite his apparent lack of knowledge of tantra, crowley is also a key figure in the transmission of tantra to the west, and also in its increasing fusion (perhaps hopeless confusion) with western varieties of sexual magic. in the course of its complex journey to the west, tantra has been progressively transformed form a highly esoteric tradition centering arou

VOX SABBATUM

rows up believing in some form of christian dogmatic ideals, worship or punishment, the god above 1 sometimes referred to as black magickian. the term black represents wisdom, not ill inspired intent. please refer to the arabic root fhm, meaning black or wisdom. this is the basis of the sabbatic goat as the torch bearer, which signifies knowledge and intelligence. 2 the antinomianian path of self-deification, isolating the psyche from the natural order of self- dissolution. 3 from oz, or azazel the fire djinn and first born of light. 4 leviathan, see the grimoire abramelin. 5 called iblis or is the same as shaitan in islamic sufism. vox sabbatum the witches sabbat 3 and hell below. he in his late teens or early twenties rebels from the norm of christianity and adopts a so-called satanic or

ures it can free the psyche but the shock of this liberation is sometimes too much to bear. sorcery can destroy as it is rather simple to abuse, and invoke the demons of your extreme desires to devour you. the left hand path is not an easy one. let us first observe the nature of the left hand path. specifically, it is the antinomianian (non-union or isolation from the natural order) path of self- deification (self-godhood. by this definition, the individual views his or her self alone and able to rely only on his or her developing psyche for the creations of comfort, challenges and the responsibility of invoking positive change. moderation is also a certain factor of success. it is easy to abuse the gifts of the devil when he presents them; it is even easier to create situations for you ev

from their writings. if you are christian or not, by utilizing the imagination6 in adverse areas you are displaying to left hand path principles 1) the self described antinomian events which indicate isolate consciousness and intelligence, a sense of the forbidden 2) by inventing such aspects of the sabbat and the devil, they fleshed out a powerful and adverse initiatory model of luciferian self-deification. we have in fact become their demons by expanding from this practice. the same may be said in current times, those who walk secrecy in the religious path of self-destruction (i.e. christianity or the right hand path) laugh at those who point their fingers and invent our evils, have also a duty of fighting or toying with the religious nazis of christianity. we openly support same sex ma

another s. christians ignore and put themselves above the right of to each his own or do what thou wilt, instead propagating bigotry through dirt covered mirrors of a shriveled savior no longer reflective of the bigger picture of the world today. 8 a good starting point for antinomian thought, the satanic bible by anton lavey. vox sabbatum the witches sabbat 5 with the most dangerous type of self-deification becoming and developing the self. the rite tests and proclaims change, when ecstasy is reached by invocation over and over, or mantric repetitions of certain self-stimulating phrases, the gates of hell9 are opened. the witches sabbat is a system or model of left hand path self-deification; it is the separation from the natural order or right hand path (i.e. dissolution. this process is

er talismans including statues and crystals hold deific power between the mind of the sorcerer, they are a type of magickal link from which the self holds common association in reference to the triad of will- desire-belief. this embodies such objects with the very power envisioned within them to transform, to curse, to invoke imagination and inspiration. the witches sabbat is thus a model of self-deification. the sabbat is an image from which the mind and psyche is free from the restraints of mundane reality and the flesh. the spirit takes the form that is so desires at the moment, joins with familiars and other demonic forms and goes forth to a place which centralizes the imagination in an infernal sense the devil is by this standard a mirror of the liberated mind awaiting confirmation of

ointments containing henbane to produce the sensation of flying. these witches would sometimes blacken their faces and attribute the mind into a lycanthropic transformation, through the ecstasy of dance. the blackening of faces they were representing death and then reawakening, it is by a conceptual standpoint, an antinomian act which produces the mind aligning with the psyche encircling of self-deification. the peacock angel and black snake i was, and am now, and will continue unto eternity, ruling over all creatures and ordering the affairs and deeds of those who are under my sway. i am presently at to such as trust in me and call upon me in time of need, neither is there any place void of where i am not present -kitab el-jelwa, the book of revelation the so-called devil worshippers kno

from which you are alone and surrounded by the shades and familiars of your own design. early on you will discover during waking hours elements of yourself you wish to change and common traits or selfassociations or perceptions you will slowly understand through the process of change. be accepting and use this as a permission to become! the witches sabbat is used for many purposes it is for self-deification, exploration, shape shifting and a heightened gnosis state it breaks through mystery and reveals a new perception, you become like the devil or adversary, you grow close to hecate and lilith, and you gain a more direct focus of magickal will. the sabbat is also used for spells and sexual workings as well a sabbat experience with a partner is perhaps one of the most ecstasy inducing act

in the second edition of yatuk dinoih. do not invite the initiated into the circle of the witches sabbat, for the ensorcelment of cain will devour them and curse them in whole. such an experience if ever shared must be between two vox sabbatum the witches sabbat 10 understanding initiates self-initiated or otherwise. remember, the sabbat goes back to the antinomianian principle of luciferian self-deification. it is a path of knowledge through clarity this clarity is discovered by those who are focused on moving past mystery, a major point of the beginning of what lies hidden. waking the waking aspect of the witches sabbat is that of solitary or coven agreement of self-transformative magick. this is done by confirmation of standards which are present in the ritual area. some build a bonfire

e moment of exhaustion. if you have a sigil for the working, destroy it and forget it the rite should then be enjoyed as a walking in the crossroads or inbetween worlds. the infernal sabbat and sexual magick sexual magick is significant in the witches sabbat as it allows liberation of self on numerous levels. if partners agree, sex magick may be a part of the rite itself either a luciferian (self-deification or high sorcery/magick) or infernal (low sorcery, lycanthropy. if used in the rite, you may complete the widdershins dance around the circle and then the couple may focus on sexual congress. with every movement, both will focus on the goal of the rite be it casting a spell or invoking a daemon into the minds of the practitioners. in the luciferian sabbat, the couple may use autoerotic

esh. it could also be made completely of a horn as well, sometimes forked as a tongue. there were suggestions that the demon could perform coitus and pederasty (i.e. sodomy) at once, with a third member in his lovers mouth. as described in a rite of the werewolf 14 the definition of the infernal sabbat is, the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. the infernal sabbat is one when the witches and sorcerers take to masks and imagined or visualized lycanthropy, when they are joined with the demons and other familiars around the circle, by dream or waking sabbat such is a reality which is very pertinent to the practitioner it is a vivifyin

sdom of the black flame. with regard to the witches sabbat, it is pertinent to follow the basis of the witches pyramid- to know, to will, to dare, to keep silent. those who you make reference to regarding the rite must never know the depth of the rituals, as they are meant to be kept from prying eyes, and such rites are self- transformative, therefore of the highest significance as means of self- deification. luciferian sabbat the luciferian sabbat is best described as high sorcery and angelick magick. it illuminates and stimulates further the imagination, the higher faculties of man and woman. such a sabbat differs from the infernal sabbat in that it is more aethyr or astral based, air and dreamlike space. the luciferian sabbat is the gathering of spirits and the psyche set free; liberati

symbolic initiator through cain the witch father, born of the union of the dragon and the whore, tubal-qayin as he is often called is the nomad, the sorcerous initiator of those who seek the black light of iblis. for the witches sabbat initiate, lucifer is the black flame of intelligence and will; he represents the foundation of the great work of becoming; he is the anthropomorphic power of self-deification and self-reliance. lucifer exists in the aethyric abode, in the empyrean heights of spiritual ecstasy and storms above the earth itself. lucifer is the inspirer of wisdom, of the ongoing search for knowledge. he is the black snake and peacock angel of the yezidis, the magister of the sun who creates from within to outwards; his words create the spark of vox sabbatum the witches sabbat

of the apocryphon of john lucifer is the darkness which gained a light, and found himself as a god. his word is i am god and there is no other god beside me, he was one of the most powerful archons under the throne of light. the archon samael-lucifer was said to have a multitude of faces, being able to change form among the angels as he so desired. the luciferian sabbat is the self modeling self-deification through high sorcery in the aim of aligning the self with the logos of yaltabaoth, who is the fallen djinn most high. remember that all gods speak through our flesh, the perfected angel-demon called lucifer is strength, will and isolate consciousness that stands alone. as you meditate and participate by dream or flesh remember the will that invokes change in a positive sense. you are t

and initiator illustration by elda isela ford, cover of book. 19 see the yatuk dinoih second edition by the present author. 20 the symbolic place of magickal practice, the crossroads are traditionally where rites were practiced in honor of hecate and other godforms via nocturna. vox sabbatum the witches sabbat 32 of wisdom, self-illumination, balance and the transformative quality leading to self-deification. the arabic aniza bedouin clan is perhaps a sound source of the baphomet or horned one in witchcraft. the aniza tribe was a very powerful and renown group of warriors who were both violent in war, and very kind to their women and children. the connection between the cult of the revellers goes back to abu el-atahiyya (748-c. 828, who was a respected writer and mystic writer. his discipl

cryphon of john cain is called the sun. vox sabbatum the witches sabbat 34 cain is the wanderer, the first murderer who tasted blood and became as the off spring of his spiritual mother and father. cain is also the black smith of the forge, a myth which originates in the middle east. cain is the first sorcerer and shape shifter, who drifted from his tribe (antinomianism) to become as a god (self- deification. he in turn was taught witchcraft and sorcery deeper by his spiritual mother, lilith. it was soon after that cain would wander the earth forever, in spirit form, through the blood and psyche of his initiates, and manifest through their deeds and work. cain walks between worlds, as set, as his higher spirit, azazel, called also yaltabaoth23 and is the horned black man of the sabbat. to

ated under the throne of glory. azazel was cast from heaven for refusing to bow before clay (adam) and thus fell into the darkness. it was ayn al-qozat hamadani who symbolized iblis being a guardian of the threshold, a black light and the tresses which hide the beloved s face. thus shaitan was a guardian and initiatory focus24, from which one could move through to godhead. it is essentially, self-deification through separation from the natural order. in the gnostic christian text, the apocryphon of john, yaltabaoth or lucifer came forth from a beautiful angel in islamic lore to a lion headed serpent, its eyes were like lightening flashes the antinomian djinn was born, who would fall as lightening and know both the highest celestial realms and the chthonic depths of the earth and hell. in s

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

wing two rituals should be worked continually. casting the shadow of cain phosphorus solitary circle casting by michael ford (frater akhtya seker arimanius) this is a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand luciferian circle (page 6 of shades of algol) as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith "i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis

oon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. a phallic symbol or stone god may be near the mask as well, symbolizing the solar creative force of the beast 666- 9 one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming

er than any star. this is the very essence of lucifer, the promethean fire of independence and willed self perception. this sigil, in it s own unity is the fire of the black flame, the fulgurous flash from which brought the unity of daemon and man to create a divine spirit. 12 the sigil of will, the core attribute of luciferian separation. the will is the key and core of magickal success and self-deification. this is one part of mastery, but essentially the foundation of the great work. the foundations of vampyrism may be found in the exploration of the sigil also. the vampyre is viewed as a being an archetype of the isolate self and the essence of life. blood is the symbol of vitality and immortality, thus a spiritual evolution from the shadow essence of every culture in europe and elsewh

owledge (gnosis) in different forms. he or she who would begin this path of luciferian transcendence must visualize this symbol, expand upon the essence of what it means to them and how it may be a point of direction in their own lesser and greater black magick. the sabbatic path flourishes upon the direction chosen within the lunar (lilith hecate) or solar (lucifer saturnus samael) paths of self-deification. mastery over ones environment through lesser black magick and sorcery. the sorcerous path is one of obstacles and tests, strengthening the self and exploring the very essence of what we are. this sigil also represents the fall and obtaining the knowledge of the serpent. this is workable through developing ones own specific system of sorcery the alphabet of desire. ceremonial and solit

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