Michael Wynn's Occult Reference Library
DIVINATION

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e it is drawn from the groin, or yesod, which is considered lunar energy. the ritual of the middle pillar, simple as it may seem, is not easy. like all the rituals, it takes time to feel the full effects and benefits. all in all it takes hard work and practice. 96 the hermetic order of the morning star .n e o p h y t e 0 =0 this ritual for bringing someone comfort can be performed without a prior divination. it can also be performed at any time and place of convenience for you, as long as you know that you will not be disturbed during the ritual. the supplies you will need for this ritual are a purple candle and an incense of your choice. for example: water golden aura frankincense step 1 98 begin with an l.b.r.p. to purify the working area. step 2 perform the middle pillar ritual to raise

ize the star becoming even brighter. step 6 now say: go to _with light so warm and mild. as it is desired, so shall it be!"step 7 now visualize the person that you are helping. see the light. step 8 99 perform the l.b.r.p. to seal the magical work. note: be sure to record results in your ritual diary for future reference. in the 0=0 grade, we give you a basic tarot spread called the circle spread divination. the reason that we give you this spread in the neophyte grade is because most of the people attracted to the order have practiced some form of magical operation. whether they have come from wicca or low magic, even some forms of ceremonial or high magic, they need a system of divination that will tell them the karmic consequences of any magical operation. the circle spread divination i

or high magic, they need a system of divination that will tell them the karmic consequences of any magical operation. the circle spread divination is designed to do exactly that. it is designed to give you a basic idea of the probable outcome of any magical operation, but more importantly, the influences around you and the situation. in this lesson we are not going to teach you the circle spread divination, for this is found in another part of the book. however, we will emphasize again the need for learning and mastering this divination. in future grades of the order, you will learn extensively the esoteric, 101 alchemical, and literal meanings of each card of the tarot. it is all based on the esoteric writings of great western minds as well as the golden dawn system of magic, primarily b

basic nature of these cards at this time for you will study them in depth in the higher grades to come. but because many of you, as stated earlier, have had some experience in practical magical application, we give you this as a way to understand karmic consequence. so, the following list is a list of the twenty-two major arcana, and we are only covering the major arcana because the circle spread divination is a spiritual divination in that it only talks about the spiritual nature of a particular action. don't underestimate that. let's not forget the emerald tablet that states, as above so below,"for the things that manifest in the higher planes of existence must eventually filter down into the physical world. therefore, if we have negative cards surrounding us or the situation in the high

on reverse cards because they rely more heavily on the cards and influences around them rather than on the reverse card process. however, this spread only uses a certain number of cards and therefore in order to be more specific we use reverse keys as well. tarot divinatory meanings of the major arcana fool generally refers to spirituality which is trying to rise above the material plane. if the divination is of a material nature, this is not looked at as a positive card for it can show folly, stupidity, foolishness and extravagance, even mania. fool -reversed 102 when the card is reversed in the circle spread divination, it generally can refer to hesitation or carelessness, sometimes meaning that the person is ignoring his material world. a special note on this card is that a lot of how

such as exaltation or anger. before all tarot workings, it is important to do a small invocation. this invocation need not be done word for word. the important thing is that the invocation is never forgotten. what this does is help place you in a more correct frame of mind, to accurately interpret your tarot reading. also it invokes energies that will help you in the interpretation of your tarot divination. remember that the sub-conscious mind is the direct connecting link to the higher planes of existence. therefore, it is important before a tarot working to pause for a moment and make certain that we have opened the doorway between the subconscious mind and the higher mind, or the higher planes of existence. your lower consciousness, though it may have memorized the cards and their mean

all tarot workings. however, you might want have your tarot deck laying on a white piece of linen or silk. this is a personal preference. in other lessons, we will go deeper into the indepth meaning of the tarot cards. for now it is important that you learn this prayer and, as i mentioned earlier, it is not necessary to say it word for word. before describing the method of doing the circle spread divination, let's examine the motives for doing it. the circle spread divination was given to the outer order by the second order of the hermetic order of the golden dawn. it was given for a very important reason, that reason being that no person should begin magical practices without some prior divination as to the cause, the effect, the surrounding circumstances and the nature of the working at

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ople, they hastened to present propitiatory gifts (see suppl. these sin-offerings have by their nature an occasional and fitful character, while those performed to the propitious deity readily pass into periodically recurring festivals. there is a third species of sacrifice, by which one seeks to know the issue of an enterprise, and to secure the aid of the god to whom it is presented (see suppl. divination however could also be practised without sacrifices. besides these three, there were special sacrifices for particular occasions, such as coronations, births, weddings and funerals, which were also for the most part coupled with solemn banquets. as the gods show favour more than anger, and as men' are oftener cheerful than oppressed by their sins and errors, thankofferings were the earli

h of removers of landmarks. on the actual procedure in a sacrifice, we have scarcely any information except from norse authorities. while the animal laid down its life on the sacrificial stone, all the streaming blood (on. hlaut) was caught either in a hollow dug for the purpose, or in vessels. with this gore they smeared the sacred vessels and utensils, and sprinkled the participants^ apparently divination was performed by means of the blood, perhaps a part of it was mixed with ale or mead, and drunk. in the north the bloodbowls (hx^wibollar, hloibollar) do not seem to have been large; some nations had big cauldrons made for the purpose (see suppl. the swedes were taunted by olafr tryggvason with sitting at home and licking their sacrificial pots' at sitja heima ok sleikja hlotholla sina'

re neque vincire nee verberare quidem nisi sacerdotibus permissum, non quasi in poenam, nee ducis jussu, sed velut deo imperante, quem adesse- bellantibus credunt. germ. 7 (see suppl. the succeeding words must also refer to the priests, it is they that take the' efligies et signa' from the sacred grove and carry them into battle. we learn from cap. 10, that the sacerdos civitatis superintends the divination by rods, whenever it is done for the nation. if the occasion be not a public one, the paterfamilias himself can direct the matter, and the priest need not be called in: a remarkable limitation of the priestly power, and a sign how far the rights of the freeman extended in strictly private life; on the same principle, i suppose, that in very early times covenant transactions could be set

ght a sacred hallowed thing: osinn spoke in verse, he and his iwfgo&ar are styled liod'asmi&ir (songsmiths, yngl. saga cap. 6. can smlcl (poeta, but neut) be the same as the rare ohg. sgalto (sacer? diut. 1, 183. gl. ker. 69, scaldo. even of christian minstrels soon after the conversion one thing and another is told, that has also come down to us about heathen skalds. poetry borders so closely on divination, the eoman vates is alike songster and soothsayer, and soothsaying was certainly a priestly function. amm. marcell. 14, 9 mentions alamannian auspices, and agathias 2, 6 fiavrei; or 'x^prjafmoxoyot 'axaixavvikol ulphilas avoids using a gothic word for the frequently occurring 7rpo(jii]t7, he invariably puts praiifetus, and for the fern. irpo^rjtl'i praufeteis, lu. 2, 36; why not veitaga

tower (vols, saga, cap. 20, 24, 25; conf. menglots, ohg. maniklata 1) on the rock, with nine virgins at her knees (siem. 110. 111. if the enchantress's name were hcida instead of jettha, it would suit the locality better, and perhaps be an echo of the on. heidr. priestesses. 97 their blood in the sacrificial cauldron, appear as frightful witches by the side of the bructerian imaid; together with divination they exercise the priestly oftice. their minutely described apparel, we may suppose, resembled that of the priests. while in tac. germ. 40 it is a 'priest that attends the goddess, and guides the team of kine in her car; in the north conversely, we have handmaids waiting upon gods. from a remarkable story in the olaf tryggv. saga (fornm. sog. 2, 73 seq, which the christian composer evid

ervice was taken a woman young and fair, and she is called hona freys. otherwise a priestess is called gyffja, iwfgycfja, corresponding to gosi, hofgosi^ see turisr hofgysja, islend. sog. 1, 205. jjorlaug gysja, landn. 1, 21. steinvor and fridgersr, sagabibl. 1, 99. 3, 268. but the norse authorities likewise dwell less on the priestly functions of women, than on their higher gift, as it seems, of divination: perita angurii femina, saxo gram. 121. a''aldamarr konungr atti mosur miok gamla ok orvasa, sva at hun la i rekkju, en ]70 var hun framsyn af fitons anda, sem margir heisnir menn (king v. had a mother very old and feeble, so that she lay in bed, and there was she seized by a spirit of python, like many heathen folk, fornm. sog. 1, 76. of like import seems to be a term whicli borders on

not to be excluded from this cii'cle. so in the valkyrs, beside their godhood, there resides somewhat of the priestly, e.g. their virginity (see ch. xvi and suppl. we shall return to these' gleg' and' wise' women (and they have other names besides, who, in accordance with a deeply marked feature of our mythology, trespass on the superhuman. here we had to set forth their connexion with sacrifice, divination and the priesthood. chaptee vl gods. now, i think, we are fully prepared for the inquiry, whether real gods can be claimed for germany in the oldest time. all the branches of our language have the same general name for deity, and have retained it to the present day; all, or at any rate most of them, so far as the deficiency of documents allows the chain of evidence to be completed, show

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

however, even those things that are bad can act as catalysts for change; death and endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive and negative, destruction and creation are two sides of the same coin, a principle that finds expression in eastern taoism and underpins the ancient chinese/ ching (the book of changes, often used for divination. negativity can be transformed into healing energies through positive ritual. the goddess is the source of all creation, from whom, in the original virgin birth, her son-consort, the horned god, came. the horned god and the goddess are the creative male and female principles that act and react, not in opposition to each other, but as complementary and necessary parts of a whole. there a

e call themselves hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be in the tradition of the village wise women who knew about herbs and about the cycles of nature and used the implements of their kitchens rather than ceremonial tools. she may also be gifted in divination, in spell-casting and in astral projection. usually a woman, but occasionally a man, the solitary witch practises eclectic magick drawn from a variety of traditions. in the further reading section on page 301, you will find some suggested books in which you can read about some of these different traditions. those expert in brews and potions are also called kitchen witches. indeed, many

s were dedicated to him (python, the great lightning serpent, was the son-consort of the mother goddess in her form of delphyne, the womb of creation, fertilised by python. python in this sense predated all other gods and was later called the dark sun, apollo's alter ego. the ancient greeks rededicated his shrine to apollo) apollo was god of prophecy as well as music, poetry, archery, healing and divination. he is very strongly animus and is good for all rituals of power, ambition and inspiration, as well as those areas under his patronage. men tend to work better with him than women. aine aine is daughter of manananann, celtic sea god and ruler of the isle of man and goddess of the cycles of the solar and lunar year. even during the twentieth century, she was remembered on the hill of ain

of love and fertility, associated with the moon and all nature. invoke her for power and wisdom, seduction and passion as well as fertility. cerridwen cerridwen is the welsh mother goddess, the keeper of the cauldron and goddess of inspiration, knowledge and wisdom. she is a natural focus for rituals involving all creative ventures and for increased spiritual and psychic awareness. invoke her for divination and especially scrying and for all rituals of increase. ceres ceres is the roman goddess of the grain and all food plants. her daughter proserpina was taken into the underworld for three months of the year by pluto, causing ceres to mourn and the crops to die. this was the origin of winter. through this, she is seen as goddess of fertility and abundance, as well as a deity of the natura

. odin odin is the viking father god, known as the all-father, god of inspiration, wisdom and poetry as well as war. odin was desperate to acquire the wisdom and knowledge of the older order of giants. he traded one of his eyes for wisdom and obtained the knowledge of the runes, the ancient symbols of spiritual knowledge, by sacrificing himself on the world tree. odin can be invoked for magic and divination, especially for casting runes, for inspiration with words and oratory, for expansion of horizons and for male power magic. if frigg is also invoked, the energies are more balanced. deities of change these deities may be invoked in rituals involving not only change but also good fortune. oya oya is the african goddess, also known as yoruba, who rules the winds and so controls the winds o

entre. many were sited at sacred wells and springs. these shrines were dedicated to healing and dreams, and were the principle vehicle for obtaining relief or cure of illness of all kinds. when aesculapius appeared to the dreamers, he would tell them the medicine they should use and any treatment that should be followed. he can be invoked for healing and meaningful dreams, for good health and for divination. ganga ganga is the hindu water goddess who is manifest as the sacred river ganges, daughter of the mountain himalaya. she is a natural focus for healing rituals, as well as for happiness, fertility and prosperity, and for water magick. iduna iduna is the viking goddess of eternal youthfulness, health and long life. as goddess of spring, she possessed a store of golden apples that endow

e uncast but never broken. if you are working in a group, you can each recite different parts of the charge, but best of all, through meditation, alone or as a group, you can work to create your own. if you are a solitary practitioner, you can read or recite your charge into a candle flame or in a wild, open place, and feel the energies resounding beyond and within you. you can also use it before divination or as an introduction to a ceremony for healing or greater understanding. meditation can last from five minutes to half an hour or more. in these initial stages, allow your own psyche to guide you as to when the experience is done. if other members of the group are still working, this is not a sign that their experience was more profound. sit quietly or lie down, enjoying the silence an

ABRAMELIN1

s made note of the various persons he had met professing to be in the possession of magical powers, what they really could do and could not do, and the reasons of the success or failure of their experiments, has a particular value of its own. the idea of the employment of a child as clairvoyant in the invocation of the guardian angel is not unusual; for example, in the mendal, a style of oriental divination familiar to all readers of wilkie collins novel, the moonstone, ink introduction x is poured into the palm of a childs hand, who, after certain mystical words being recited by the operator, beholds visions clairvoyantly therein. the celebrated evocation at which the great mediaeval sculptor, benvenuto cellini, is said to have assisted, also was in part worked by the aid of a child as se

of evocation, the hand being merely laid on the child s head to form a link; and it in no way appears that the child was reduced to the miserable condition of automatic trance now practised, and which a really advanced occultist would be the first to condemn, as knowing its dangers. on the other hand, there seems to be a distinct similarity between cagliostro's method, and the system of oriental divination called the mendal, to which i have previously referred. introduction xxi (appendix c) examples of other methods of angelic evocation. for the benefit of the occult student i here give two other systems of angelic evocation. the first is taken from that part of the book called barrett s magus (1801, which is entitled the key to ceremonial magic. the second is copied from my key of solomo

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

tern mythology new york, 1969 griffith& thompson the leyden papyrus new york, 1974 hooke, s.h. babylonian and assyrian religion oklahoma, 1975 middle eastern mythology new york, 1975 king, l. babylonian magic and sorcery london, 1896 kramer, s.n. history begins at sumer new york, 1959 mythologies of the ancient world (ed) new york, 1961 sumerian mythology pennsylvania, 1972 laurent la magie et la divination chez les chaldeo-assyriennes paris, 1894 lenormant, f. science occult; la magie chez les chaldeens paris, 1874 lovecraft, h.p. tales of the cthulhu mythos new york, 1973 at the mountains of madness new york, 1973 the dunwich horror new york, 1963 the lurker at the threshold (with august derleth) new york, 1971 mason, h. gilgamesh (ed) new york, 1972 neugebauer, o. the exact sciences in

ALEISTER CROWLEY BOOK OF LIES

gs. for whoso findeth the spring beneath the earth maketh the treaders-of-earth to course the heavens. this spring is threefold; of water, but also of steel, and of the seasons. also this paddock is the toad that hath the jewel between his eyes-aum mani padmen hum (keep us from evil) book of lies get any book for free on: www.abika.com 112 [116] commentary( nu-gamma) a dowser is one who practises divination, usually with the object of finding water or minerals, by means of the vibrations of a hazel twig. the meadow represents the flower of life; the orchard its fruit. the paddock, being reserved for animals, represents life itself. that is to say, the secret spring of life is found in the place of life, with the result that the horse, who represents ordinary animal life, becomes the divine

ALEISTER CROWLEY LIBER 777

ntersection of 19, 57, 48. on 78 erect an equilateral b with its apex away from 1. produce 19 to 10, join 7-10, 8-10. daath is at the junction of 25, 34. see figure. cols. xv.-xviii. daath lavender, grey-white, pure violet, grey flecked gold. herschel silver flecked white. col. xvi, line 10. for d, c, b, and e. col. xix. urim and thummim= auramoth and thoum mou, egyptian gods. they are methods of divination by b and e. col. xx, line 32. these gods preside over the pieces in rosicrucian chess. 5 d of b bishop ywoum mwou c of b queen i#haourey b of b knight hnwou vw/s e of b pawn kabexneuf e of b castle wauwqi# a of b king vaourw d of c bishop xoni# ya mwou c of c queen y/wour i# mwog b of c knight ceba qnwou haour i# ya mwou e of c pawn ]wmayv e of c castle s/weu ya i# a of c king pya qav/n

down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-fetched and irrelevant) attributions of various things are to be found in burton s arabian nights, in the tale of abn al-husn and his slave-girl tawaddud. col. cxxxiii. the symbolic forms and divination meanings of these cards can be readily constructed from considerations of their natures as here indicated. line 5. this is the first decan, and begins from cor leonis. col. cxxxviii. astrological symbols are derived from the primary forms cross, crescent, circle. col. clxxiii. for meaning and special function, see original.13 they should, but do not, accurately refer to the divisions of

kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 notes 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger and obscurity genoj. 4 1 2 e of= mbng youth and ignorance. 5 2 7= of+ hs waiting, sincerity. 6 7 2+ of= sung contention, opposition, strength in peril. 7 0 2 9 of= sze multitude, age and experience. 8 2 0= of 9 p help. table of correspondences 43 figure. nature

ion and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger and obscurity genoj. 4 1 2 e of= mbng youth and ignorance. 5 2 7= of+ hs waiting, sincerity. 6 7 2+ of= sung contention, opposition, strength in peril. 7 0 2 9 of= sze multitude, age and experience. 8 2 0= of 9 p help. table of correspondences 43 figure. nature. name. divination and spiritual meaning. 9 3 7 d of+ hsi o kh small restraint. 10 7 6+ of c l pleased, satisfaction, treating, attached to, a shoe. 11 0 7 9 of+ th i spring, tree course. 12 7 0+ of 9 ph decay, patience, obedience, autumn, shutting up, restriction 13 7 5+ of! thung zbn union (of men. 14 5 7! of+ t y great havings. 15 0 1 9 of e khien humility. 16 4 0 b of 9 y harmony and satisfction. note

aning. 9 3 7 d of+ hsi o kh small restraint. 10 7 6+ of c l pleased, satisfaction, treating, attached to, a shoe. 11 0 7 9 of+ th i spring, tree course. 12 7 0+ of 9 ph decay, patience, obedience, autumn, shutting up, restriction 13 7 5+ of! thung zbn union (of men. 14 5 7! of+ t y great havings. 15 0 1 9 of e khien humility. 16 4 0 b of 9 y harmony and satisfction. notes 44 figure. nature. name. divination and spiritual meaning. 17 6 4 c of b sui following 18 1 3 e of d k troublesome services, arrest of decay, hard work. 19 0 6 9 of c lin approach of authority, inspect, comfort. 20 3 0 d of 9 kw n manipulating, contemplating. 21 5 4! of b shih ho union by gnawing, legal constraint. 22 1 5 e of! p ornament, freewill. 23 1 0 e of 9 po overthrow, couch. 24 0 4 9 of b f returning, visit from

ng 18 1 3 e of d k troublesome services, arrest of decay, hard work. 19 0 6 9 of c lin approach of authority, inspect, comfort. 20 3 0 d of 9 kw n manipulating, contemplating. 21 5 4! of b shih ho union by gnawing, legal constraint. 22 1 5 e of! p ornament, freewill. 23 1 0 e of 9 po overthrow, couch. 24 0 4 9 of b f returning, visit from friends. table of correspondences 45 figure. nature. name. divination and spiritual meaning. 25 7 4+ of b w wang simplicity and sincerity, earnestness. 26 1 7 e of+ t kh great accumulation. 27 1 4 e of b nourishment, upper jaw. 28 6 3 c of d t kwo great carefulness, weak beam. 29 2 2= of= khan pit, defile, peril. 30 5 5! of! l inherent in, attached to, docility. 31 6 1 c of e hsien influencing to action, all, jointly. 32 4 3 b of d hbng perseverance, keep

wang simplicity and sincerity, earnestness. 26 1 7 e of+ t kh great accumulation. 27 1 4 e of b nourishment, upper jaw. 28 6 3 c of d t kwo great carefulness, weak beam. 29 2 2= of= khan pit, defile, peril. 30 5 5! of! l inherent in, attached to, docility. 31 6 1 c of e hsien influencing to action, all, jointly. 32 4 3 b of d hbng perseverance, keeping to the path. notes 46 figure. nature. name. divination and spiritual meaning. 33 7 1+ of e thun returning, avoiding, retirement. 34 4 7 b of+ t kwang violence, the great ram. 35 5 0! of 9 tzin to advance (good. 36 0 5 9 of! ming intelligence, wounded. 37 3 5 d of! ki zbn household, wifely duty. 38 5 6! of c khwei disunion, family discord. 39 2 1= of e kien lameness, immobility, difficulty. 40 4 2 b of= kieh unravelling (a knot &c. table of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

endow a thing inert and impotent with balanced motion in a given direction. numerous example of this formula are given 39 in equinox i, nos. ii and iii. it is the formula of the neophyte ceremony of g. d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. in the book called z 2<divination and alchemy are the most grotesque rubbish in the latter case, and in the former obscure and unpractical (equinox i, iii) are given full details of this formula, which cannot be too carefully studied and practised. it is unfortunately, the most complex of all of them. but this is the fault of the first matter of the work, which is so muddled that many operations are required to unify it

of what they are doing, frightens away the unintelligent, idle and hysterical. there are numerous models of magical and mystical records to be found in the various numbers of the "equinox, and the student will have no difficulty in acquiring the necessary technique, if he be diligent in practice- 142 chapter xviii of clairvoyance and the body of light its power and its development also concerning divination i within the human body is another body of approximately the same size and shape< but made of a subtler and less illusory material. it is of course not "real; but then no more is the other body! before treating of clairvoyance one must discuss briefly this question of reality, for misapprehension on the subject ha

hich is of importance. you have got to go out rising on the planes every day of your life, year after year. you are not to be disheartened by failure, or too much encouraged by success, in any one practice or set of practices. what you are doing is what will be of real value to you in the end; and that is, developing a character, creating a karma, which will give you the power to do your will. iv divination is so important a branch of magick as almost to demand a separate treatise. genius is composed of two sides; the active and the passive. the power to execute the will is but blind force unless the will be enlightened. at every stage of a magical operation it is necessary to know what one is doing, and to be sure that one is acting wisely. acute sensitiveness is always associated with ge

s the transcendental knowledge necessary to an intelligent course of conduct directly in consciousness by clairvoyance and clairaudience; but communication with superior 155 intelligences demands elaborate preparation, even after years of successful performance. it is therefore useful to possess an art by which one can obtain at a moment's notice any information that may be necessary. this art is divination. the answers to one's questions in divination are not conveyed directly but through the medium of a suitable series of symbols. these symbols must be interpreted by the diviner in terms of his problem. it is not practicable to construct a lexicon in which the solution of every difficulty is given in so many words. it would be unwieldy; besides, nature does not happen to work on those li

uestions in divination are not conveyed directly but through the medium of a suitable series of symbols. these symbols must be interpreted by the diviner in terms of his problem. it is not practicable to construct a lexicon in which the solution of every difficulty is given in so many words. it would be unwieldy; besides, nature does not happen to work on those lines. the theory of any process of divination may be stated in a few simple terms. 1. we postulate the existence of intelligences, either within or without the diviner, of which he is not immediately conscious (it does not matter to the theory whether the communicating spirit so-called is an objective entity or a concealed portion of the diviner's mind) we assume that such intelligences are able to reply correctly- within limits- t

ther's languages. 156 3. we postulate that the intelligences whom wish to consul are willing, or may be compelled, to answer us truthfully. let us first consider the question of the compendium of symbols. the alphabet of a language is a more or less arbitrary way of transcribing the sounds employed in speaking it. the letters themselves have not necessarily any meaning as such. but in a system of divination each symbol stands for a definite idea. it would not interfere with the english language to add a few new letters. in fact, some systems of shorthand have done so. but a system of symbols suitable for divination must be a complete representation of the universe, so that each is absolute, and the whole insusceptible to increase or diminution. it is (in fact) technically a pantacle in the

ers. in fact, some systems of shorthand have done so. but a system of symbols suitable for divination must be a complete representation of the universe, so that each is absolute, and the whole insusceptible to increase or diminution. it is (in fact) technically a pantacle in the fullest sense of the word. let us consider some prominent examples of such system. we may observe that a common mode of divination is to inquire of books by placing the thumb at random within the leaves. the books of the sybil, the works of vergil, and the bible have been used very frequently for this purpose. for theoretical justification, one must assume that the book employed is a perfect representation of the universe. but even if this were the case, it is an inferior form of construction, because the only reas

ALEISTER CROWLEY MEDITATION

the lamen the breastplate of lamen of the magician is a very elaborate and important symbol. in the jewish system we read that the high priest was to wear a plate with twelve stones, for the twelve tribes of israel (with all their correspondences, and in this plate were kept the urim and thummin<divination> the modern lamen is, however, a simple plate which (being worn over the heart) symbolizes tiphereth, and it should therefore be a harmony of all the other symbols in one. it connects naturally by its shape with the circle and the pentacle; but it is not sufficient to repeat the design of either. the lamen of the spirit whom one wishes to evoke is both placed in the triangle and worn on

ALEISTER CROWLEY SEPHER SEPHIROTH

ock hnqm visitation hdwqp neptune (referred to kether) nw+pn 196 the sea of wisdom (s.d. 1:28, etc) pws my the crown, summit, point; thorn (cf. 140) cwq ages; worlds mymlw( narrowness; oppression qwc 197 most high god nwyl( l) 198 victories myxcn 199 a giving freely; charity hqdc 200 wings mypnk a branch pn( bone; substance, essence; body mc( archetypal nwmdq summer cyq a sling; a casting-net (lq divination; witchcraft msq 201 light (ch) r) 202 to make empty qqb corn, grain; a field; son; pure, empty; chosen; purity, innocence rb a lifting up hpyqz apertures mybqn many; much; great, mighty; multitude, abundance br 203 lead; initials of the trinity, xwr nb b; passed away, perished; feather, wing (moreover the genital member; cf. 248& 447) rb) to lie in wait br) a well, spring: a title of ma

5 to walk *klh 536 the world of assiah (matter; referred to malkuth) hy#(h mlw( orbits [of the stars/planets (another aspect of the name of the sphere of the zodiac. see 483) twlsm a white cloak hnbl tyl+ 537 emanating; nobility; atziluth: the archetypal world twlyc) the marrow, or innermost part of the spine hrd#h +wx the opening of the uterus mxr r+p 538 daughter of the voice: echo (a method of divination by use of the ark of the covenant) lwq tb 540 loins; the upper part myntm creeping thing #mr 541 israel l)r#y towards, to thee *kyl) 542 the world of mevshekal (the intellectual world; referred to the supernals) lk#wm mlw( 543 existence of existences: the name of the highest god hyh) r) hyh) 544 apples (ct. 2:5) myxwpt 545 a boar of the wood r(ym ryzx 546 sweet qwtm preserves; a watchma

8 perdition; the destroyer (ex. 12:23) tyx#m copper ore; bronze t#xn to love very much *nnx victories *myxcn 759 powder(s) of the merchant lkwr tqb) music *nwgn 760 both active and passive (said in the qabalah re: the sephiroth) lbqtmw lybqm confinement, detention trc( resemblance, likeness, image *nwymd at the end of the days; the right hand *nymy wings *mypnk bone; substance, essence; body *mc( divination; witchcraft *msq 761 ruin, destruction, sudden death *ns) 762 a structure; mode of building *nynb apertures *mybqn 764 gracious, obliging, indulgent *nwnx brains *nyxwm 765 and god blessed them myhl) mt) krbyw 766 they of the world *mlw( ymy 767 the elders (deut. 21:19 *mynqz demons; injurers *myqyzm 768 coppery, brassy yt#xn the high priest *lwdg nhk 770 going forth (said of the eyes o

ALEISTER CROWLEY THE I CHING

t thine coins or sticks. 5. face thou east; and make clear thy mind, so that no thoughts shall intrude. 6. call upon what god ye will; filling thyself with pure light, and raising thine mind to a fixed image of the situation into which you inquire. 7. then, gently toss thy sticks or coins toward the east; they wilst fall into a certain pattern which thou wilt arrange into an hexagram- the unit of divination of this book: yi king. the hexagram 8. an hexagram is made up of six lines; each line being yang or yin. the especial stick or coin is called "the moving line" 9. each line of the hexagram is numbered: the line nearest thyself is number one; whilst the farthest away is number six. an example 10. thou hast concentrated upon thy situation, and thine sticks have fallen thus: line 6- yang (

line poem. the first line of this poem pertaineth to the line number one in the hexagram. the last line of the poem is for number six (the one farthest from thy-self. 18. the moving line (in this case number two) is the specific line which pertains to thy situation: thine answer from the tao. 19. if thou dost not understand, and are bewildered by doubts and questions concerning the forces of this divination: thou mayest read in "magick" where the master therion hath made discourse upon the subject by his understanding of the tao. abrahadabra a(rgenteum) a(strum) publication in class b 1 khien lingam of lingam- khien originating from the term, piercing advantageous, right and firm. the dragon lurks: it is no time to act. the dragon's in the field: now make thy pact. be active, watchful, usi

ALEISTER CROWLEY EQ I 1

ith practice it will be found more and more to approximate to the ideal. ii "physical clairvoyance" 1. take a pack of (78) tarot playing cards. shuffle; cut. draw one card. without looking at it, try and name it. write down the card you name, and the actual card. repeat, and tabulate results. 2. this experiment is probably easier with an old genuine pack of tarot cards, preferably a pack used for divination by some one who really understood the matter. 3. remember that one should expect to name the right card once in 78 times. also be careful to exclude all possibilities of obtaining the knowledge through the ordinary senses of sight and touch, or even smell. there was once a man whose finger-tips were so sensitive that he could feel the shape and position of the pips, and so judge the car

ALEISTER CROWLEY EQ I 5

"let then the student contradict soul apart from its graces are tread- every vision and refuse to enjoy it" ing the downward path "postcards to probationers" 1909. 140 "the quest of miraclous power "it is waste of power (the most (pertains to) the sciences of the expensive kind of power) to 'make the abyss" spirits bring us all kinds of food, etc "john st john" 1908 "the tradition rebours is de "divination should be discarded from finitely and clearly that of mira- the start" ib. culous power in the quest and "to use the spiritual forces to secure attainment thereof" health is the vilest black magic" ib "he asked him (i.e. the adept) frequently to dine, forgetting purposely the wine (though the arcana of nibbana ignore the very name of cana. he could not pass a heard of swine without a hi

ALEISTER CROWLEY EQ I 5

ll the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book

ts and sciences by sepharial, author of "a manual of astrology "prognostic astronomy "kabalistic astrology" etc. etc. with numerous diagrams and illustrations. 368 pp, handsomely bound in cloth gilt. gilt tops. crown 8vo. 6"s" net_ contents: part i. the occult sciences, comprising: astrology- palmistry- thaumaturgy- kabalism- numerology- talismans- hypnotism. part ii. the occult arts, comprising: divination- the tarot cartomancy- crystal gazing- clairvoyance- geomancy- psychometry- dowsing- dreams- sortileges- alchemy_ the need for a concise and practical exposition of the main tenets of occultism has long been felt. in this manual of occultism the author has dealt in a lucid manner with both the occult sciences and the occult arts, and has added some supplementary matter on the subjects o

ALEISTER CROWLEY EQUINOX EQ I 1 2

nature of this ritual is 4.30. explained later. ed. 5.10. i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron press too, at the d me. at the risk of violating the precepts of zoroaster 170 and 144 i propose to do a tarot divination for this operation. 14 5.10. i should explain first that i write this record for other eyes than mine, since i am now sufficiently sure of myself to attain something or other; but i cannot foretell exactly what form the attainment may take. just so, if one goes to call upon a friend, he may be walking or riding or sleeping. thus, then, is adonai hidden from me. i know where he lives; i

m the attainment may take. just so, if one goes to call upon a friend, he may be walking or riding or sleeping. thus, then, is adonai hidden from me. i know where he lives; i know i shall be welcome if i call; but i do not know whether he will invite me to a banquet or ask me to go out with him for a long journey. it may be that the rota will give me some hint.[we have omitted the details of this divination. ed. i am never content with such divinations; trustworthy enough in material concerns, in the things of the spirit one rarely obtains good results. the first operation was rather meaningless; but one must allow "a" that it was a new way of dealing those cards for the opening of an operation;"b" that i had had two false starts. the final operation is certainly most favourable; we shall

will can he flog his tired cattle along the trail. so poor a thing is he that he will even seek an oracle from the book of zoroaster. done. zoroaster respectfully wishes to point out that "the most mystic of discourses informs us his wholeness is in the supra-mundane order; for there a solar world and boundless light subsist, as the oracles of the chaldeans affirm. not very helpful, is it? as if divination could ever help on such exalted planes! as if the trumpery elementals that operate these things possessed the secrets of the destiny of an adept, or could help him in his agony! for this reason, divination should be discarded from the start: it is only a "mere toy, the basis of mercenary fraud" as zoroaster more practically assures us. 105 yet one can get the right stuff out of the taro

ALEISTER CROWLEY EQUINOX EQ I 3 2

ht him, more certainly than years of study and reading, that there was but one goal to the infinite number of paths seen by the beginner, and that the ultimate result of the hb:shin of hb:shin operation, the highest of the ceremonial operations of the golden dawn, was similar to that of "rising on the planes" having made this important discovery he abandoned his intended experiments in ceremonial divination and alchemy, and towards the close of 1899 retired to the lonely house that he had bought for the purpose of carrying out the sacred operation of abramelin the mage. 206 the adept during the whole of the autumn of 1899 we find p. busily engaged in making all necessary preparations for the great operation. outside these preparations little else was accomplished; and, except for a fragmen

ALEISTER CROWLEY EQUINOX EQ I 3 3

llustrated, 6s. net. a pack of 78 tarot cards: exquisitely drawn and coloured, from new and original designs by pamela coleman smith. each card has a separate allegorical meaning. this is without question the finest and most artistic pack that has ever been produced. price 6s. net, post free. the key to the tarot: giving the history of the tarot cards, their allegorical meaning and the methods of divination for which they are adapted. by arthur edward waite. royal 32mo, cloth gilt, 2s. net. essential to the interpretation of the tarot cards. the cards and key will be supplied in neat box for 8s. post free. psychic philosophy, as the foundation of a religion of natural causes. by v. c. desertis. with introductory note by professor alfred russel wallace, o.m, d.c.l, ll.d, f.r.s. new edition

l the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book

ALEISTER CROWLEY EQUINOX EQ I 3

rmetic philosophers, including a discourse on terrestrial astronomy, in which the planets are replaced by metals, and instead of an account of stellar influences we have the laws governing metallic conversion. your fortune in your name, or kabalistic astrology. new edition, largely revised. demy 8vo, cloth gilt, 96 pp, 2s. 6d. net. by "sepharial" a manual of cartomancy, fortune-telling and occult divination, including the oracle of human destiny, cagliostro's mystic alphabet of the magi &c &c. fourth edition, greatly enlarged and revised, by grand orient. crown 8vo, cloth gilt, 252 pp, 2s. 6d. net. collectanea chemica. being certain select treatises on alchemy and hermetic medicine. by eirenaeus philalethes &c. crown 8vo, 7s. 6d. net. contents_ the secret of the immortal liquor called alka

hese words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle from the circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written inside "posture hatha yoga control of breathing. zelator liber ccxx the forging of the magic sword" extending upward from the circle of yesod is the path of samekh, interrupted by the crossing path of peh. th

onfer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. 4 "the practicus" his duties are laid down in paper d, class d. instruction and examination in the qabalah and liber dcclxxvii. instruction in philosophical meditation (ghana-yoga).2 examination in some one mode of divination "e.g, geomancy, astrology, the tarot. theoretical. he is given a meditation-practice on expansion of consciousness. he is given a meditation-practice in the destruction of thoughts. instruction and examination in control of speech. practical. further, he casts the magic cup. no ritual admits to the grade of philosophus, which is 6 conferred by authority when the task of the practicus is

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

hood: and let him render his obligation of purity of mind before it, avoiding in this any tendency towards fanaticism or spiritual pride. and let the adept remember that this process here set forth is on no account to be applied to endeavouring to come in contact with the higher soul or genius of "another" else thus assuredly will he be led into error, hallucination, or even mania. hb:vau book iv divination a. the form of divination employed. b. the diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary, and the right understanding of the process so as to formulate a connecting-link between the process employed and the macrocosm. 163 f. invocation of the higher: arrangement of the scheme of divination, and initiation of

of the forces thereof. g. the first entry into the matter: first assertion of limits and correspondences: beginning of the working. h. the actual and careful formulation of the question demanded: and consideration of all its correspondences and their classification. i. announcement aloud that all the correspondences taken are correct and perfect: the diviner places his hand upon the instrument of divination: standing at the east of the altar, and prepares to invoke the forces required in the divination. j. solemn invocation of the necessary spiritual forces to aid the diviner in the divination. then let him say "arise before me clear as a mirror, o magical vision requisite for the accomplishment of this divination" k. accurately define the term of the question: putting down clearly in writ

define the term of the question: putting down clearly in writing what is already "known" what is "suspected" or "implied" and what is sought to be known. and see that thou verify in the beginning of the judgment, that part which is already known. l. next let the diviner formulate clearly under two groups or heads("a) the arguments "for("b) the arguments "against" the success of the subject of one divination, so as to be able to draw a preliminary conclusion therefrom on either side. m. first formulation of a conclusive judgment from the premises already obtained. n. same as section l. o. formulation of a second judgment, this time of the further developments arising from those indicated in the previous process of judgment, which was a preliminary to this operation. p. the comparison of the

ALEISTER CROWLEY EQUINOX EQ I 4 3

ll the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book

ALEISTER CROWLEY EQUINOX EQ I 6 2

the original engravings" 8vo, 406 pp "cloth" 1896 (pub. 15"s. postage free. 10"s" 6"d" the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realsation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book

ALEISTER CROWLEY EQUINOX EQ I 6

s and sciences by "sepharial" author of "a manual of astrology "prognostic astronomy "kabalistic astrology" etc. etc. with numerous diagrams and illustrations. 368 pp, handsomely bound in cloth gilt. gilt tops. crown 8vo. 6"s" net. contents: part i. the occult sciences, comprising: astrology- palmistry- thaumaturgy- kabalism- numerology- talismans- hypnotism. part ii. the occult arts, comprising: divination- the tarot cartomancy- crystal gazing- clairvoyance- geomancy- psychometry- dowsing- dreams- sortileges- alchemy. the need for a concise and practical exposition of the main tenets of occultism has long been felt. in this manual of occultism the author has dealt in a lucid manner with both the occult sciences and the occult arts, and has added some supplementary matter on the subjects o

ALEX SANDERS THE KING OF THE WITCHES

ce in 1810. roman catholic priest and magician, levi was not ashamed to announce that he was a witch and could conjure up spirits. later he revealed his methods to an english occult group led by bulwer lytton, the novelist. soon half a dozen similar societies had sprung up. the members dabbled in magic and witchcraft, blackand white, the former for revenge and even murder, the latter for healing, divination and self-preferment. by the time levi died in 1875, he had paved the way for a renaissance in witchcraft. aleister crowley was born in the same year and he came to consider himself the reincarnation of levi. when crowley was in his twenties he joined the society of the golden dawn, of which w. b. yeats was a member, and he became a skilled magician. before long he was recognized as an i

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

t be pierced and there are many ways of doing it. dr. winslow hall in illuminanda6(93) tells us of three ways, the way of beauty the way of the intellect, and the way of the soul. through beauty and the search for the reality which has produced it, the mystic forces himself behind the outer form and finds the good and the wonderful. dr. otto7(94) deals with this in his exegesis of the faculty of "divination" that capacity to recognize with awe and wonder the essential holy and beautiful behind all forms. his chapter is well worth careful consideration. thus the mystic "divines (through the divine within himself) the reality which the veil of matter hides. this is the way of the senses. then there is the way of the intellect, of the intense focussing of the mind upon a problem and upon the

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

scrimination..intuition. e. smell (acute. smell, emotional idealism. spiritual discernment. 3. lower psychic powers .t he human correspondences .h igher psychic powers. a. clair-voyance. extension through vision. the mystical vision. b. clair-audience. extension through hearing. telepathy. inspiration. c. mediumship. intercourse. speech. mediatorship. d. materialisation. invention. creativity. e. divination. foresight. planning. prevision. f. healing through animal magnetism.h ealing through science. healing through spiritual magic. extracts from "a treatise on cosmic fire" pp. 188-196 no. 1 microcosmic sensory evolution plane subplane physical. 1. hearing. 5th. gaseous 2. touch, feeling. 4th. first etheric 3. sight. 3rd. super-etheric 4. taste. 2nd. sub-atomic 5. smell. 1st. atomic astral

AN INTRO TO STUDY OF THE KABALAH

s a feature of the way to god in heaven. amen, amn is from the initials of adonai melekh namen "the lord and faithful king; and the famous rabbinic word of power used for talismans agla is formed of the initials of the words "ateh gibur leolam adonai "the lord ever powerful" or tu potens in saeculum dominine. temura is a more complex procedure and has led to an immense variety of curious modes of divination: the letters of a word are transposed according to certain rules and with many limitations: or again, the letters of a word are replaced by other letters as arranged by a definite scheme, often shown in a diagram. for example, a common form was to write one half of the alphabet over the other in reverse order, and so the first letter a was replaced by the last t, and b by shin, and so o

the hexagram was called the shield of david; to the points of the former were assigned the spirit and four elements, while to those of the latter were ascribed the planets. the treatise called "the clavicules of king solomon" is of course a mediaeval fraud. the hebrew letters are also associated with the twenty-two trumps of the tarot pack of cards; these cards have been much used for purposes of divination. the gipsies of southern europe use these cards for fortune-telling. the french author court de gebelin (1773-1782) declared that these trump cards as mystical emblems were derived from the magic of ancient egypt. occult science allots each card to a number, a letter and a natural object or force,-the planets, zodiacal signs, elements, etc "the sanctum regnum of the tarot trumps" edited

ARADIA GOSPEL OF THE WITCHES

at monterone.then he saw or knew no more, but on awaking found himself in monterone, and so changed to ahandsome youth that no one knew him. so he married his beautiful lady, and all lived the hidden lifeof witches and wizards from that day, and are now in fairy land.note.as a curious illustration of the fact that the faith in diana and the other deities of the roman mythol-ogy, as connected with divination, still survives among the italians of the people, i may mentionthat after this work went to press, i purchased for two soldi or one penny, a small chapbook in whichit is shown how, by a process of conjuration or evocation and numbers, not only diana, but thirty-nine other deities may be made to give answers to certain questions. the work is probably takenfrom some old manuscript, as it

BALANONES TEMPLE OF SET FAQ

n't need others to defend them- satanists would be happy if other pagans would simply stop buying christianity's lies and attacking the satanists as if allied with christianity's blind bigots. there's a little more discussion of this in the ref document "are you witches" that depends upon your definition of a "witch" we do explore activities which many people would call "magic" such as telepathy, divination, and methods of strengthening our souls and spirits through mental and spiritual discipline. however, modern witches usually believe that their magical powers come from one or more gods or goddesses, and many christians believe these powers come from the devil. we don't believe in any suc h gods or goddesses or devils. most modern witches claim we are not witches- perhaps the most impor

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

h village oracles the concern is more local, while state oracles offer advice on a greater political scale. also, an oracle can be consulted by individual patrons regarding personal crises such as family problems, wealth and love issues, or for communal concerns such as unsolved crimes and legal matters.164 furthermore, oracles specifically on the local level act as healers, using their powers of divination to assess an individual s illness and to respond with appropriate advice as to its remedy. de nebesky-wojkowitz explains an action called "releasing the hindering demon" 161 de nebesky-wojkowitz 1998, p. 418. 162 see havnevik 2002, p. 271. 163 see rock 1935, p. 477; and de nebesky-wojkowitz 1998, pp. 440-441. 164 see diemberger 2005, pp. 115-116, 139; and havnevik 2002, p. 271. 116 (bge

k and diemberger, however, conducted their research well after the cultural revolution, a time when the practices of many oracle lineages were forcefully cut off. this also resulted in the destruction of many oracle costumes and ritual implements. in these studies, the majority of oracles do not change into ceremonial garments and their only ritual implement consists of a mirror that they use for divination purposes. havnevik and diemberger, as well as sophie day, provide useful studies on the state of the oracle tradition as it exists now, and all three show an increase in members of the tradition, mainly in villages or on local levels. since the nechung oracle s escape to india with the fourteenth dalai lama in 1959, state-recognized oracles no longer exist in tibet; even the one female

ythic history: tsi u dmar po is said to have been once defeated by a deity called dza sa dmar po [dzasa marpo, who forced samye s renowned dharmap.la to abandon temporarily his residence. the following legend is being told about this incident: a few centuries ago a member of the hor khang [horkang] family in lhasa, who held the rank of a dza sa, was suffering from a very painful illness which, as divination showed, had been caused by tsi u dmar po. one day the dza sa ordered to hang up on a wall of his room a painting representing tsi u dmar po, and whenever he suffered a new attack of pain, he lifted himself up in his bed and shot off an arrow against the picture of the deity. at last, when he felt his end approach, he ordered seven of his servants to saddle seven horses and to put on the

BLAVATSKY H P ANTHROPOGENESIS

t "the 'tree of life' was[[footnote(s[[footnote continued from previous page] of ain-soph, representing the logos, is that very tree of knowledge; while shamael- the dark aspect of the logos- occupies only the rind of that tree, and has the knowledge of evil alone. as lacour, who saw in the scene of the fall (chap. iii, genesis) an incident pertaining to egyptian initiation, says "the tree of the divination, or of the knowledge of good and evil. is the science of tzyphon, the genius of doubt, tzy to teach, and phon, doubt. tzyphon is one of the aleim; we shall see him presently under the name of nach, the tempter (les oeloim, vol. ii, p. 218. he is now known to the symbologists under the name jehovah* this is the view taken and adopted by all the church fathers, but it is not the real esot

and with figures which may still be found on the walls of ellora, the gigantic ruins of the temple of viswakarma "the builder and artificer of the gods[[vol. 2, page] 346 the secret doctrine. called mad stones (see his "dieu et les dieux" p. 587 "the rocking-stone is accepted in science. why did it rock, why was it made to do so? one must be blind not to see that this motion was one more means of divination, and that they were called for this very reason 'the stones of truth (de mirville "fetichisme* this is history, the past of prehistoric times, warranting the same in later ages. the dracontia, sacred to the moon and the serpent, were the more ancient "rocks of destiny" of older nations, whose motion, or rocking, was a code perfectly clear to the initiated priests, who alone had the key

runic characters; and starkad, according to scandinavian legend, went to ireland and performed marvellous deeds in the north and south, east and west (see "asgard and the gods[[vol. 2, page] 347 universal witnesses. can move it, while the weight of the whole body makes it resist" why then should not the rocking stones of ireland, or those of brinham, in yorkshire, have served for the same mode of divination or oracular communications? the hugest of them are evidently the relics of the atlanteans; the smaller ones, such as brinham rocks, with some revolving stones on their summit, are copies from the more ancient lithoi. had not the bishops of the middle ages destroyed all the plans of the dracontia they could lay their hands on, science would know more of these* as it is, we know that they

t- the worst fault found with the work is, it would seem, that the "apocrypha" pretends to have been communicated as a revelation to an adept by, and from, the "idol of the moon" who received it from "saturn" hence, very naturally, it is "a fairy tale all round" to this there is but one answer: it is no more a fairy tale than the bible, and if one falls, the other must follow it. even the mode of divination through "the idol of the moon" is the same as practised by david, saul, and the high priests of the jewish tabernacle by means of the teraphim. in volume iii, part ii. of this present work, the practical methods of such ancient divination will be found. the "nabathean agriculture" is a compilation indeed; it is no apocrypha, but the repetition of the tenets of the secret doctrine under

BLAVATSKY H P COSMOGENESIS

ent peoples, who were no more fools than we are, have had such a superstitious dread of killing certain birds? in egypt, he who killed an ibis, or the golden hawk- the symbol of the sun and osiris- risked and could hardly escape death. the veneration of some nations for birds was such that zoroaster, in his precepts, forbids their slaughter as a heinous crime. we laugh in our age at every kind of divination. yet why should so many generations have believed in divination by birds, and even in zoomancy, said by suidas to have been imparted by orpheus, who taught how to perceive in the yoke and white of[[vol. 1, page] 363 egg-born logoi. the egg, under certain conditions, that which the bird born from it would have seen around it during its short life. this occult art, which demanded 3,000 ye

y have acted* if he rejected it, it was on the ground of what he calls the changes- in other words, rebirths- of man, and constant transformations. he denied immortality to the personality of man- as we do- not to man[[vol. 1, page] 441 the same idea in confucianism. decade emerging from the one and solitary monad, the same idea. confucius is laughed at by his christian biographer for "talking of divination" before and after this passage, and is represented as saying "the eight symbols determine good and ill fortune, and these lead to great deeds. there are no imitable images greater than heaven and earth. there are no changes greater than the four seasons (meaning north, south, east and west, et seq. there are no suspended images brighter than the sun and moon. in preparing things for use

past which is connected with their present, and we feel a well-justified confidence that a future is appointed which will be similarly connected with the present and the past. this continuity and unity of history repeat themselves before our eyes in all conceivable stages of progress. the phenomena furnish us the grounds for the generalization of two laws which are truly principles of scientific divination, by which alone the human mind penetrates the sealed records of the past and the unopened pages of the future. the first of these is the law of evolution, or, to phrase it for our purpose, the law of correlated successiveness or organized history in the individual, illustrated in the changing phases of every single maturing system of results. these thoughts summon into our immediate pre

BLUE EQUINOX

ance. gives instruction in asana, pranayama and dharana, and advises the application of tests to the physical body, in order that the student may thoroughly understand his own limitations. liber xcvi. liber gaias. a handbook of geomancy. gives a simple and fairly satisfactory system of geomancy. liber lxxviii. a description of the cards of the tarot, with their attributions, including a method of divination by their use. liber cdxii. a vel armorum. an instruction for the preparation of the elemental instruments. the equinox 32 liber cdlxxiv. liber os abysmi vel daath. an instruction in a purely intellectual method of entering the abyss. liber dcccxi. energized enthusiasm. this course is specially adapted to the task of this grade, the attainment of control of the body of light, development

BOOK T

ff the mark. new religions (for better or for worse) are started not by new creation stories but by new prayer books. i personally have no interest in writing or translating any prayer books [to welcomrabook t- the tarot comprising manuscripts n, o, p, q, r, and an unlettered theoricus adeptus minor instruction a description of the cards of the tarot with their attributions; including a method of divination by their use h r u the great angel is set over the operations of the secret wisdom "what thou seest, write in a book, and send it unto the seven abodes which be in aushiah "and i saw in the right hand of him that sate upon the throne a book, sealed with seven seals "who is worthy to open the book, and to loose the seals thereof' the titles of the symbols 1. the ace of wands is called th

try. 4 threes resolution, determination. 3 threes deceit. 4 twos conferences, conversations. 3 twos reorganization, recommendation. book t page 24 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 swords are friendly with cups and wands. wands are friendly with swords and pentacles. if a card fall between two other which are mutually contrary, it is not much affected by either. a method of divination by the tarot 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to

top half to the left. 2. cut each pack again to the left. 3. these four stack represent i h v h, from right to left. 4. find the significator. it be in the hb:y pack, the question refers to work, business, etc; if in the hb:h pack, to love, marriage, or pleasure; if in the hb:h pack, to money, goods, and such purely material matters. 5. tell the querent what he has come for: if wrong, abandon the divination. 6. if right, spread out the pack containing the significator, face upwards. count the cards from him, in the direction in which he faces. the counting should include the card from which you count. for knights, queens and princes, count 4. for princesses, count 7. for aces, count 11. for small cards, count according to the number. for trumps, count 3 for the elemental trumps; 9 for the

ry is that of the beginning of the affair. 7. pair the cards on either side of the significator, then those outside them, and so on. make another "story" which should fill in the details omitted in the first. 8. if this story is not quite accurate, do not be discouraged. perhaps the querent himself does not know everything. but the main lines ought to be laid down firmly, with correctness, or the divination should be abandoned "second operation" development of the question 1. shuffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator "e.g" in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the s

uffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator "e.g" in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divination. 5. read the stack counting and pairing as before "third operation" further development of the question 1. shuffle, etc, as before. 2. deal cards into twelve stacks for the twelve signs of the zodiac. 3. divine the proper stack and proceed as before. book t page 25 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 "fourth operation" penultimate aspects of the question 1. shuffle

n 1. shuffle, etc, as before. 2. find the significator: set him upon the table; let the thirty-six cards following form a ring round him. 3. count and pair as before "fifth operation" final result 1. shuffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before. comments. 1. this is a figure in the shape of an ankh, with symbols about and upon the form. the loop is a series of four concentric bands like the rose cross, about a central circle. the central circle is quartered by a vertical greek cross. this cross has a dot in the center and is marked "red on white" the ring just about this circle is d

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

es. rituals spring equinox; summer solstice; autumnal equinox; winter solstice. lesson eight 97 marriage, birth, death and channeling handfasting rite; handparting rite; birth rite; crossing the bridge. the intuitive process-categories of channeling; clearing the channel; external focal points; interpreting channeled information. the aura. sensory deprivation. the witches' cradle. lesson nine 111 divination, tarot; scrying; saxon wands; cheiromancy; tea-leaf reading; numerology; astrology; fire scrying. lesson ten 135 herbalism herbal lore; getting the most out of herbs; simples, syrups, salves, poultices and powders; herb simples; definition of medical actions; herbs in materia medica. botanicals alteratives, anthel-mintics, astringents, bitter tonics, calmatives, carminatives and aromati

ritual leaders, or priests and priestesses, became known as the wicca* the "wise ones. in fact by the time of the anglo-saxon kings in england, the king would never think of acting on any important matter without consulting the witan; the council of wise ones. and indeed the wicca did have to be wise. they not only led the religious rites but also had to have knowledge of herbal lore, magick and divination; they had to be doctor, lawyer, magician, priest. to the people the wicca were plenipotentiaries between them and the gods. but, at the great festivals, they almost became like gods themselves. with the coming of christianity there was not the immediate mass-conversion that is often suggested. christianity was a man-made religion. it had not evolved gradually and naturally over thousand

, and don't listen to anyone who says it is not. obviously if you want to be part of a particular tradition and that tradition has its set initiation rite (as with gardnerian, as i just mentioned, then you must go through that particular rite to join that tradition. but no one tradition has the right to say what is correct or incorrect for another. it seems to me that far too many see lesson nine divination. people get hung-up on a "line of descent" who initiated whom, and through whom? rather than getting on with the business of worship. one of the oldest of the modern traditions is the gardnerian and that (in its present form) is only about thirty-five years old, as of this writing. not very old when we look at the whole picture of witchcraft. so if a gardnerian initiation (for example)

t "with this sacred oil i anoint and cleanse thee, giving new life to one of the children of the gods. from this day forth you shall be known as.(craft name, within this circle and without it, to all your brothers and sisters of the craft. so mote it be" all "so mote it be" priestess "now you are truly one of us. as one of us will you share our knowledge of the gods and of the arts of healing, of divination, of magick and of all the mystic arts. these shall you learn as you progress" priest "but we caution you ever to remember the wiccan rede. an' it harm none, do what thou wilt" priestess "an' it harm none, do what thou wilt. come now.(name, and meet your kindred" initiate salutes* priest and priestess then moves around to salute and greet all the others in the circle. if the initiation h

a moment or two of silence, then follows the cakes and ale ceremony. there is a ceremony known as cakes and ale. this acts as the "connecting link, as it were, between the ritualistic part of the meeting and the working/ social part. the sitting and talking on craft and non *the name your coven uses for the goddess. lesson five: covens and rituals 163 craft matters; discussion of magick, healing, divination; consideration of personal or coven problems, etc. these things all come after the worship. honoring the gods is first and foremost in wicca. some traditions call this ceremony "cakes and wine, others "cakes and ale* the latter is perhaps more indicative of the "common" origins of the religion (peasants and serfs would seldom, if ever, get to drink wine. ale was their lot and they were

remony. 2. keep a log of birth rites (wiccaning) and crossing the bridge rites below. 3. list the methods you have used to clear your intuitive channel. what were your personal impediments (blocks) for channeling? keep track of channeled information below. 4. list some of the means by which you have developed your psychic abilities. what have been the results of these techniques used? lesson nine divination to the layperson it seems almost magickal that anyone can actually see into the future; can divine what is going to happen. the dictionary (webster's) defines divination as "the art of foretelling future events, or discovering things secret or obscure, by the aid of superior beings (the gods, or by certain rites, experiments, observations, etc" according to this, then, what we see on te

ary (webster's) defines divination as "the art of foretelling future events, or discovering things secret or obscure, by the aid of superior beings (the gods, or by certain rites, experiments, observations, etc" according to this, then, what we see on television or read in the newspaper as the weather "forecast" should, more correctly, be referred to as the weather "prediction! be that as it may, divination is a useful tool and has a definite place in the craft. there are a great many ways of seeing into the future "seeing into the future? more correctly: being aware of the forces at work that will bring about a probable result in the future. we create our own reality. nothing is predetermined; nothing has to be. if the individual desires a different outcome, it is within her or his power

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

however, even those things that are bad can act as catalysts for change; death and endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive and negative, destruction and creation are two sides of the same coin, a principle that finds expression in eastern taoism and underpins the ancient chinese/ ching (the book of changes, often used for divination. negativity can be transformed into healing energies through positive ritual. the goddess is the source of all creation, from whom, in the original virgin birth, her son-consort, the horned god, came. the horned god and the goddess are the creative male and female principles that act and react, not in opposition to each other, but as complementary and necessary parts of a whole. there a

e call themselves hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be in the tradition of the village wise women who knew about herbs and about the cycles of nature and used the implements of their kitchens rather than ceremonial tools. she may also be gifted in divination, in spell-casting and in astral projection. usually a woman, but occasionally a man, the solitary witch practises eclectic magick drawn from a variety of traditions. in the further reading section on page 301, you will find some suggested books in which you can read about some of these different traditions. those expert in brews and potions are also called kitchen witches. indeed, many

s were dedicated to him (python, the great lightning serpent, was the son-consort of the mother goddess in her form of delphyne, the womb of creation, fertilised by python. python in this sense predated all other gods and was later called the dark sun, apollo's alter ego. the ancient greeks rededicated his shrine to apollo) apollo was god of prophecy as well as music, poetry, archery, healing and divination. he is very strongly animus and is good for all rituals of power, ambition and inspiration, as well as those areas under his patronage. men tend to work better with him than women. aine aine is daughter of manananann, celtic sea god and ruler of the isle of man and goddess of the cycles of the solar and lunar year. even during the twentieth century, she was remembered on the hill of ain

of love and fertility, associated with the moon and all nature. invoke her for power and wisdom, seduction and passion as well as fertility. cerridwen cerridwen is the welsh mother goddess, the keeper of the cauldron and goddess of inspiration, knowledge and wisdom. she is a natural focus for rituals involving all creative ventures and for increased spiritual and psychic awareness. invoke her for divination and especially scrying and for all rituals of increase. ceres ceres is the roman goddess of the grain and all food plants. her daughter proserpina was taken into the underworld for three months of the year by pluto, causing ceres to mourn and the crops to die. this was the origin of winter. through this, she is seen as goddess of fertility and abundance, as well as a deity of the natura

. odin odin is the viking father god, known as the all-father, god of inspiration, wisdom and poetry as well as war. odin was desperate to acquire the wisdom and knowledge of the older order of giants. he traded one of his eyes for wisdom and obtained the knowledge of the runes, the ancient symbols of spiritual knowledge, by sacrificing himself on the world tree. odin can be invoked for magic and divination, especially for casting runes, for inspiration with words and oratory, for expansion of horizons and for male power magic. if frigg is also invoked, the energies are more balanced. deities of change these deities may be invoked in rituals involving not only change but also good fortune [insert pic p069- oya oya is the african goddess, also known as yoruba, who rules the winds and so con

entre. many were sited at sacred wells and springs. these shrines were dedicated to healing and dreams, and were the principle vehicle for obtaining relief or cure of illness of all kinds. when aesculapius appeared to the dreamers, he would tell them the medicine they should use and any treatment that should be followed. he can be invoked for healing and meaningful dreams, for good health and for divination [insert pic p078- ganga ganga is the hindu water goddess who is manifest as the sacred river ganges, daughter of the mountain himalaya. she is a natural focus for healing rituals, as well as for happiness, fertility and prosperity, and for water magick. iduna iduna is the viking goddess of eternal youthfulness, health and long life. as goddess of spring, she possessed a store of golden

e uncast but never broken. if you are working in a group, you can each recite different parts of the charge, but best of all, through meditation, alone or as a group, you can work to create your own. if you are a solitary practitioner, you can read or recite your charge into a candle flame or in a wild, open place, and feel the energies resounding beyond and within you. you can also use it before divination or as an introduction to a ceremony for healing or greater understanding. meditation can last from five minutes to half an hour or more. in these initial stages, allow your own psyche to guide you as to when the experience is done. if other members of the group are still working, this is not a sign that their experience was more profound. sit quietly or lie down, enjoying the silence an

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

population where african american supernatural traditions are found.not even new orleans, a demographically unique city that is more often associated with black "magic" than any other. rather, i argue that widespread affinities are\ 7\ manifested in black folk traditions, be they practices from christianity in its numerous sectarian forms, or spiritual traditions such as supernatural healing and divination. the conclusion that i have arrived at is this: african american "religion" is not always distinct from what others call "magic" instead, these are complementary categories, and they have historically exhibited complementary forms in african american culture. the chapters in this book are arranged thematically. the first chapter considers the centrality of supernatural traditions such a

can folklore may have helped reinforce social norms and invoke sanctions for both black and white children's behavior.[14] these examples demonstrate how belief in the power of black conjure practitioners transcended racial boundaries. this would not be strange, given that similar traditions had also circulated among segments of the anglo american population. diverse occult practices, witchcraft, divination, astrology, and supernatural healing held great appeal for european americans of broadly disparate educational backgrounds, social rankings, and religious black magic page 14 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 commitments from the colonial period onward. fears of malevolent spiritual harming were still prevalent among whites in t

rought luck. individuals who possessed sampson's root or st.-john's-wort boasted of supernatural security. the leaves of the peace plant and the king-of-the-woods, patterned in the shape of a cross, were sacred and powerful if used with a prayer to "the father, son and holy ghost"[29] christian accoutrements were utilized in other unusual ways by african american conjurers. a common procedure for divination used by slaves involved the use of a bible for detection of criminals. jacob stroyer, who was enslaved in south carolina in the 1840s, gave a detailed account of a ritual involving prayer and the bible that was used in order to find burglars and thieves in the slave community. an identical system of supernatural detection was noted in a postslavery report, a practice known as "turning t

college, the hampton institute, wrote a letter in 1878 concerning a well-known practitioner who was also a deeply religious woman "she had a special revelation from god" he remarked "as do all the conjure doctors i have ever heard of" similar statements characterize the beliefs of other african american conjure practitioners. when asked by a white professor where she had obtained her knowledge of divination and "tricking (casting spells, a conjure woman in alabama named seven sisters said "it's a spirit in me that tells.a spirit from the lord jesus christ. c i tricks in the name o f the lord" at the turn of the twentieth century chesnutt interviewed an aged conjure woman whom he described as a "dreamer of dreams and seer of visions" who was well versed in conjuring lore and explained that

ibitions, african slaves in the anglo-american colonies retained their spiritual perspectives [13] by the end of the 1700s, for example, some african forms of supernaturalism were already viable in black american communities. in new england, enslaved and free "afro-yankees" black magic page 28 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 perpetuated divination, witchcraft, and healing traditions in an indigenous folk culture, according to sources from the late colonial era. in the south, supernatural beliefs found expression in dramatic harming practices that were occasionally brought to light in criminal charges against african slaves. other\ 43\ important clues to the spiritual activity of black people include the plethora of charms, talism

sm, and other pseudosciences. unlettered commoners, including nominal christians and uncommitted individuals, adopted practices from an older storehouse of folk tradition and oral lore. although soundly condemned by officials of the church establishment, anglo-americans also dabbled in black magic page 29 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 divination, sorcery, and witchcraft, unconventional practices that ebbed and flowed with the tides of colonial spiritual life.[18] given the sparse historical evidence.and the extent to which african religious practice was suppressed in america.the claim that european american spiritual beliefs and practices may have actually sustained african traditions might appear to be contradictory. and yet c

n and women, supernatural experts who\ 50\ drifted across early american villages and towns, revisiting pre-reformation traditions of magic and miracle. believed to be adept at treating sickness, cunning persons functioned as popular spiritual seers, diviners, and fortune-tellers in anglo-american communities. african american conjurers were also sought out for their abilities to read the future. divination was a system of sacred disclosure that had been a common religious specialty in africa, where it was viewed as a reliable procedure for mediating the invisible realm. other methods of divination such as augury, geomancy, and spirit mediumship were practiced by religious authorities in indigenous african societies. in his seventeenth-century description of the "fetu country" on the gold

CHRONOLOGIA RORISPERGIUS

agarjuna passes along prajnaparamita sutra. 185-254 origen of alexandria 200-245 julius sextus africanus: historian and alchemist. eusebius describes africanus as being the author of a work called kestoi(the "embroideries. suidas says that this book detailed various kinds of cures, consisting of charms and written forms. it had originally twenty-four books in which the author discourses of magic, divination and medicine. c.200 desert mothers and fathers. ascetic christians in egypt practised a method of intensive meditation, combined with physical exercises, that they called hesychasm (from the greek, hesychia=silence, q.v. parallels have been observed between medieval ecstatic kabbalah and hesychast practice. 204-270 ce plotinus, neoplatonic philosopher and mystic (born in egypt) c.210 cl

es sciences 1781 court de gebelin (antoine gebelin) le monde primatif 1783 alliette (etteilla) maniere de se recreer avec le jeu de carte nomme les tarots 1784 nearly the entire commentary on "sefer yezirah" by abraham abulafia (munich ms. 58) is in the "sefer ha peli'ah (koretz, 1784, fols. 50-56. 1785 geheime figuren the secret symbols of the rosicrucians 1785 etteilla publishes book devoted to divination by tarot. c.1788: etteilla publishes deck specifically for esoteric purposes, including divination. 1785 cagliostro founds the memphis rite, which later becomes the ancient and primitive rite of memphis-misraim. 10 february, cagliostro summoned to appear at the philalethes convention but he requests all members of the convention adopt the constitutions of the egyptian rite and be initia

COLLIER IRENE CHINESE MYTHOLOGY

well-being. music went beyond the basic needs for survival, such as food, fire, and shelter. it uplifted the people s spirit and encouraged them to keep a literary history or oral tradition. chinese mythology 40 expert commentary the tortoise and yarrow have symbolic meaning in the story. in his work on cyclic world myths, professor robert shanmu chen of the university of british columbia writes: divination of the pa kua [eight-sided octagon] was accomplished through the use of the tortoise-shell and the arrangement of stalks of milfoil [also known as yarrow. the tortoise was the sacred animal of the north-winter, a hibernal animal capable of seemingly occult death and rebirth, while the milfoil was regarded as a sacred plant bearing three hundred stems every thousand years and connected w

CULTUS SABBATI

well -advised that the cultus sabbati and allied initiates of the tradition maintain a closed circle and according to long-standing custom, those who ask for entry are refused. initiation is by invitation only. where the spirits so will it, a path shall be found. the circle of the cultus sabbati holds dear the spells and customs which generations past have bequeathed. the use of psalms, biblical divination, oral customs of ritual praxis have remained with us, merging amidst a greater body of lore, some old, some new- yet all constant in vivification from the timeless wellspring of dream. for as time passes, the circle hearkens to the spirits patron to its heritage, and through dream and spirit-mediumship the circle fleshes itself and moves forward. the authenticity of our work does not re

ty in an ongoing tradition of magical practice. the whole complex of imagery that is the witches' sabbath is esoterically understood as the atemporal reality of our ritual. when perceived anew through praxis, dream and spiritmediumship, the myriad motifs of the sabbath yield new wisdom and serve as wholly apposite cyphers for the teachings of oneiric flight, atavistic transformation, wortcunning, divination, ritualisation, dual observance, spirit-worship, and so forth. sabbatic symbology has thus been utilised to encode and narrate the teachings accumulated and still developing in our tradition. dreaming and the mutual translation of dreamt ritual and ritual-as-dreamt form the basic rationale and context for our work. the active discourse between initiates and our spirit-patrons inspires a

DANCE OF THE WITCHES

perienced, in some manner, by the consciousness of the practitioner. when craft is done with heart and faith, and with skill, it is effective regardless of the state of mind of the witch; however, the pleasure and depth of the experience is increased a thousandfold when the spiritual motions of the art are made apparent. some acts of craft require the trance to be effective in any meaningful way: divination, for instance, requires a shift into a state wherein subtle realities and messages are not only apparent, but able to be communicated. i have written at length about the need to change more than one's individual, moment-to moment perspective to *truly* achieve the trance; one needs to change the basic worldview and understanding of their relationship to what appears to us as the "world

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

l. the one that hitler stole is now in the hofburg museum in vienna, where there was a major fire in november 1992, seven days before the blaze which destroyed part of windsor castle. another obsessive occultist in the third reich was heinrich himmler. he was into all matters esoteric and he used his knowledge in the blackest of ways. he was particularly interested in the rune stones, a system of divination in which stones carrying symbols are thrown or selected and the choice or combination 'read' by an 'expert. it was himmler who formed the notorious ss and, as with the swastika, he chose an esoteric symbol for his horrific organisation: the double s or 'sig' rune, which looks like two flashes of lightning. the ss was a virtually self-contained body and the epitome of all of the esoteric

DAVID ICKE CHILDREN OF THE MATRIX

tler is one of our pupils..you will one day experience that he, and through him we, will one day be victorious and develop a movement that will make the world tremble."23 heinrich himmler, the head of the ss, was another dedicated occultist who was into all matters esoteric. he used this knowledge in the blackest of ways. himmler was particularly interested in the rune stones. this is a system of divination in which stones, carrying symbols, are thrown or selected and the choice or combination read by an expert. it was himmler who formed the notorious ss and, as with the swastika, he chose an esoteric symbol for his horrific organisation. this was the double s or "sig rune, which looks like two flashes of lightning. the ss was a virtually self-contained body and the epitome of all the esot

DAVID ICKE THE BIGGEST SECRET

orld for good or evil. the one that hitler stole is now in the hofburg museum in vienna,where there was a major fire in november 1992, seven days before the blaze whichdestroyed part of windsor castle. heinrich himmler was another dedicated occultist whowas into all matters esoteric. he used this knowledge in the blackest of ways. himmler wasparticularly interested in the rune stones, a system of divination in which stones carryingsymbols are thrown or selected and the choice or combination read by an expert. it washimmler who formed the notorious ss and, as with the swastika, he chose an esotericsymbol for his horrific organisation and this was the double s or sig rune which looks liketwo flashes of lightning. the ss was a virtually self contained body and the epitome of allthe esoteric k

DAVIDSON DAN SHAPE POWER

t he showed no indication of age deterioration the ancient chinese art of feng shui 3,4 utilizes the placement of houses, household furnishings, building sites, office layouts, etc, to maximize natural energies and place the occupants of the houses and offices in a harmonious, orderly, energetic environment. it is obviously based on shape power effects. related to feng shui is the ancient i ching divination system based on the order and placement of the i ching symbols to foretell the future. the i ching symbols themselves are shape power devices. the eye-of-god, a mexican mandala, is said to focus spiritual energies into the home. it has a basic shape of two or more crossed sticks and is tied in the center. colored string or yarn is woven around the sticks to create a series of concentric

l feng-shui is both an art and a method ol understanding nature and the universe. analysis of the chinese art of feng-shui shows that it has mechanisms for controlling chi or aetheric force by utilizing shape, location, landscape, and placement of objects to maximize or minimize the local chi or aetheric forces. the feng-shui masters, adept at the art, are able to utilize its rules as well as use divination to effect maximum control of situations, maximize health, effect longevity, protect homes and businesses from negative force and events, etc. feng-shui is based on 1 "li" roughly translated as the laws of nature, 2 "su" or the numerical proportions of nature, 3) the breath of nature, the yin and yang, the dragon and the tiger, or the positive and negative energies, and 4) nature's appea

DIABOLUS

and was done through incantations of the infernal spirits. as witchcraft survived in medieval times it was said that through the divell the witches were able to effectuate by the power of their master 9. i invoke thee who art in the void air, terrible, invisible, almight god of gods, dealing destruction and making desolate, o thou that hatest i invoke thee, typhon-set, i perform the ceremonies of divination, for i invoke thee by the powerful name in which thou canst not refuse to hear: io erbeth, io pakerbeth, io bolkhoseth, io pathathnax, io soro, io neboutosoualeth, aktiophi, ereskhigal, neboposaleth, abermenthoou, lerthexanax, aemina. the leyden papyrus, editied by f. griffith& herb thompson as set was considered to be friendly unto the shades of the dead, there is perhaps a closer conn

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

gs can have become separated from their physical (e.g, human souls after death) or may never have had earthly bodies (e.g, archangels (q.v, elementals (q.v, etc. diviniation: 1) the art of revealing by occult practices the future or matters that are hidden. 2) discovery of the future or of the unknown, usually by a specific technique rather than spontaneously. the different types or techniques of divination are too may to mention here, but western occultism favors astrology (q.v, palmistry (q.v, the tarot (q.v, numerology (q.v, and more recently, the runes (q.v. dowsing: a method for seeking out material objects, and living beings, usually with the use of a "fork" or other instrumental aid. druidism: an ancient celtic brotherhood of scholarly priests that underwent a modern revival in minn

ents including e.s.p (q.v, telepathy (q.v, telekinesis (q.v, hauntings of ghosts (q.v, etc. pathworking: astral projecting (q.v) through the tree of life (q.v) in order to meet and communicate with non-physical spiritual entities. a highly advanced technique, most of what is described as "pathworking" today is actually nothing more than guided visualization. pendulum: a device used in one form of divination (q.v) by dowsing (q.v. the motions of a pendulum, a small weight at the end of a short length of thread or fine chain, are often used to communicate with spiritual entities. pentacle: any device which has a pentagram (q.v) on it. usually circular in shape, and made of metal, wood, parchment, or clay material. also, the tool of elemental earth. pentagram: a five pointed star. also called

iroth (q.v) on the tree of life (q.v. also corresponds to the psychic center at the solar plexus. ruach, eloheem: the spirit of divinity. similar to ruach (q.v, but on a cosmic scale. became the christian notion of the holy ghost, or holy spirit by early church fathers. runes: angular glyphs used both as magickal symbols and as letters of writing by ancient peoples of northern europe. a method of divination (q.v- s- sagatarius "the archer" in astrology (q.v, the ninth sign of the zodiac (q.v) having the qualities of mutable (q.v) and fire (q.v) and is ruled by the planet jupiter (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color blue. keywords include: wide rangingly, boisterously, bluntly, expansively, optimistically, wisely, freely. sanders, alex: the

corpio "the scorpion" in astrology (q.v, the eighth sign of the zodiac (q.v) having the qualities of fixed (q.v) and water (q.v) and is ruled by the planet pluto (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color blue-green. keywords include: emotionally, intensely, penetratingly, cruelly, secretively, vindictively, compulsively, curiously, guardedly. scrying: divination by allowing the eyes to rest on a plain surface so that the mind becomes stilled, and receptive to imagery which arises from the unconscious. a method of utilizing the psionic discipline of clairvoyance, via means of a crystal ball, black mirror, or bowl of water, etc. seance: from the old french "seoir" from the latin "sedere" meaning "to sit. in spiritism (q.v, or spiritualism, a sess

ause he maintains that reincarnation is a part of the tradition. shin: pronounced "sheen" it is a letter of the hebrew alphabet. the letter shin "a" is used to indicate the ruach eloheem (q.v. when added to the tetragrammaton it forms the pentagrammaton, showing how we can purify ourselves by uniting and bringing the spirit of divinity within ourselves. showstone: a crystal ball or globe used for divination and scrying. the magician uses the stone as a focus to induce a trance that causes images to appear in the depths of the stone. siddhis: magickal abilities such as clairaudience (q.v, levitation (q.v, telepathy (q.v, and clairvoyance (q.v) that manifest themselves as the by-products of yogic/magickal practices. they are not denigrated by hindu and buddhist yogis but are actively sought

tse, who, like the buddha, lived in the 6th century b.c. the tao cannot be defined. it may be inadequately described as the undivided, unknowable spiritual source that generated and continues to vitalize all manifest things. in occultism, it may be likened to mana (q.v. tarot: a mystical set of cards having an uncertain origin. although these cards, covered with images, are most commonly used for divination, they have much more important spiritual purposes and esoteric uses. the tarot is composed normally of seventy-eight (78) cards of two main sections, the twenty-two (22) picture cards of the major arcana (q.v) of which the twenty-two hebrew letters have been related, and the fifty-six (56) numbered cards of the minor arcana (q.v. some occultists believe that the tarot has an egyptian or

DION FORTUNE MYSTICAL QABALA

her words, if the universe is the conscious end-product of the mental activity of the logos, the tree is the symbolic representation of the raw material of the divine consciousness and of the processes whereby the universe came into being. 15. but the tree applies not only to the macrocosm but to the microcosm which, as all occultists realise, is a replica in miniature. it is for this reason that divination is possible. that little-understood and much-maligned art has for its philosophical basis the system of correspondences represented by symbols. the correspondences between the soul of man and the universe are not arbitrary, but arise out of developmental identities. certain aspects of consciousness were developed in response to certain phases of evolution, and therefore embody the same

[page 24] we are ourselves in the element of earth, therefore that symbol does not appear upon the paths which lead into the unseen. remove this, and we are left with twenty-two symbols, which fit accurately and, correctly placed, are found to correspond perfectly with the tarot trumps, each elucidating the other in the most remarkabl& fashion, and giving the keys to esoteric astrology and tarot divination. 14. the essence of each path is to be found in the fact that it connects two of the sephiroth, and we can only understand its significance by taking into account the nature of the linked spheres upon the tree. but a sephirab cannot be understood upon a single planc; it has a fourfold nature. the qabalists express this by saying that there are four worlds: atziluth, the archetypal world

ose centres which i have named the mundane chakras-the planets, elements, and signs of the zodiac [page 62] 4. we have, then, in these four sets of symbols a complete system of notation for expressing the mode of function of any given power at any given level, and this system of notation is the basis of ceremonial magic with its names of power, and also of talismanic magic and the tarot system of divination. it is for this reason that it is said of the "barbarous names of evocation" that not so much as a letter may be changed, for these names are formulae based on the hebrew alphabet, which is the sacred language of the west as sanskrit is the sacred language of the east. in hebrew, moreover, each letter is also a number, so the names are numerical formulae; a most intricate system of meta

ltism, as will be seen later. 12. four important fourfold divisions find a place under them, thus enabling us to see their relationships among themselves. these are the four worlds of the qabalists; the four elements of the alchemists; the fourfold classification of the signs of the zodiac and the planets into triplicities, employed by the astrologers; and the four suits of the tarot pack used in divination. this fourfold classification resembles the rosetta stone which gave the key to the egyptian hieroglyphs, for on it were inscriptions in egyptian and greek; greek being known, it was possible to work out the meaning of the corresponding egyptian hieroglyphs. it is the method of arranging all these sets of factors on the tree which gives the real esoteric clue to each of these systems of

tions of the correspondences through all systems and planes. mystical qabala page 49 4. the tree of life, astrology, and the tarot are not three mystical systems, but three aspects of one and the same system, and each is unintelligible without the others. it is only when we study astrology on the basis of the tree that we have a philosophical system; equally does this apply to the tarot system of divination, and the tarot itself, with its comprehensive interpretations, gives the key to the tree as applied to human life. 5. astrology is so elusive because the uninitiated astrologer works on one plane only; but the initiated astrologer, with the tree as his ground-plan, interprets on the four planes of the four worlds, and the effect of, shall we say, saturn, is very different in atziluth, w

the key to the tree as applied to human life. 5. astrology is so elusive because the uninitiated astrologer works on one plane only; but the initiated astrologer, with the tree as his ground-plan, interprets on the four planes of the four worlds, and the effect of, shall we say, saturn, is very different in atziluth, where it is the divine mother, binah, to what it is in assiah. 6. all systems of divination and all systems of practical magic find their principles and philosophy based upon the tree; whoever tries to use them without this key is like the foolhardy person who has a pharmacopoeia of patent medicines and doses himself and his friends according to the descriptions given in the advertisements, wherein backache includes every disease which does not cause pain in front. the initiat

lar sphere in question. 35. as already noted, the various divinatory systems have their relations with the tree and find their subtlest clues therein. the associations of astrology are readily traced through the symbolism of the planets and elements and their triplicities, houses, and rulership; geomancy links with the tree via astrology; and the tarot, the most satisfactory of all the systems of divination, rises from and finds its explanation in the tree and nowhere else. that may seem a dogmatic statement to the scholarly historian searching for traces of the origin of those mysterious cards, and, may we add, most unamentably failing to find it; but when it is realised that the initiate works the tarot and the tree together, and that they dovetail into each other at every imaginable ang

DION FORTUNE PSYCHIC SELF DEFENSE

hat if he does not invoke the demons he will not get them. he forgets that every planet is a jekyll and hyde. consequently, ceremonial magic has got a bad name owing to the unpleasant frequency of untoward results, just as surgery got a bad name before the days of lister. it is the imperfect technique that is the trouble. i was once doing some experimental work with geomancy, which is a method of divination belonging to the element of earth. now all divinations, when performed according to their esoteric formulae, always begin with an evocation of the genius that presides over that particular operation. the genii of geomancy are not of a very high type. i was imperfectly familiar with the method, and was trying to set up my prick-figure on a piece of paper instead of using a tray of wet sa

DONALDTYSON NECRO

reason, they will never be accepted by rationalists, no matter how many eye-witnesses testify to their existence. return hn home resources demons bios fiction tyson the truth about necromancy (edward kelley and paul waring raising the dead) necromancy is the magic of communicating with the souls of the dead for the purpose of obtaining useful information. the word literally means corpse (nekros) divination (manteia. it is one of the most ancient forms of magic. a large part of primitive shamanism, from which all forms of magic derive, was about communicating with the spirits of dead ancestors. we see this in modern voodoo, which is essentially a religion of ancestor worship that has evolved a pantheon of gods and goddesses who fulfill the roles of great ancestors to all the people. what s

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ich i relate" he will be told "either you are making sport of us or you are sick" it is better to keep silence and act. the metals that correspond to the four elementary forms are gold and silver for air; mercury for water; iron and copper for fire; and lead for earth. talismans are prepared from them, having relation to the forces which they represent, and to the effects proposed to be obtained. divination by the four elementary forms named aeromancy, hydromancy, pyromancy, and geomancy, is made in diverse ways, which all depend upon the will and transparency or imagination of the operator. in truth the four elements are only instruments to aid second-sight. second-sight is the faculty of seeing in the astral light. this second-sight is as natural as the first sight, or the sensible and o

ore lucid as the abstraction becomes more complete. the abstraction is produced by astral intoxication; that is, by a superabundance of light, which completely saturates the nervous system, and consequently renders it inactive. sanguine temperaments are more disposed to aeromancy; bilious to pyromancy, phlegmatic to geomancy, and melancholic to hydromancy. aeromancy is confirmed by oneiromancy or divination by dreams; pyromancy is supplemented by magnetism; hydromancy by divination with crystals; geomancy by fortune telling with cards. these are transpositions and perfectings of methods. but divination, in whatever manner we may operate, is dangerous, or at least useless, for it disheartens the will; 11 consequently it restricts freedom, and fatigues the nervous system. finis notes 1. the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

levitation or teleportation, or in the more commonly experienced phenomenon of spiritual healing. it also covers experiences related to death, such as out-of-body travel and deathbed visions. the occult also includes a host of techniques and practices originally designed and created to contact the extrasensory realm. most frequently associated with the term occult are the techniques of magic and divination (including astrology, the tarot, and palmistry. in addition, various forms of meditation, yoga, and psychic development should be included, as well as some practices more commonly associated with religion, such as speaking in tongues, prayer, and mysticism. introduction viii introduction encyclopedia of occultism& parapsychology. 5th ed. by extension, the occult or paranormal can also l

oks, 1962. matsumoto, teruo. acupuncture for physicians. springfield, ill: thomas, 1974. mcgarey, william. acupuncture and body energies. phoenix, ariz: gabriel press, 1974. nanking army ear acupuncture team. ear acupuncture: a chinese medical report. emmaus, pa: rodale press, 1974. nightingale, michael. the healing power of acupuncture. new york: javalin books, 1986. acuto-manzia unusual form of divination by pins practiced by italian psychic maria rosa donati-evstigneeff. ten straight pins and three bent pins are used. they are shaken in cupped hands, then dropped onto a surface dusted with powder. this system would seem to involve some psychic faculty, and is related to such forms of divination as geomancy and tea leaves. adalbert (ca. 740 c.e) a french pseudo-mystic of the eighth centu

smic hospital. the spiritual fellowship grew out of the literary efforts of a. peter akpan, who has developed an eclectic program of spiritual development aimed at attaining the higher levels of consciousness. yogi kane is a hindu teacher operating in the senegal, where he teaches what he terms egyptian yoga. east and west come together in these new movements in a mutual affirmation of astrology, divination, spiritual healing, and an esoteric approach to life. these indigenous have also become an avenue for the advancement of women who often must assume a secondary role in traditional african religions as well as in christianity and islam. sources: gardiner, john. the new age cult in south africa. cape town: stuikhof, 1991. hackett, rosalind i. j. new age trends in nigeria: ancestral and o

the gods, pacified the malice of the cacodaemons. ahrimanes and his followers finally took up their abode in all the space between the earth and the fixed stars, and there established their domain, which is called ahriman-abad. as ahrimanes was the spirit of evil, his counterpart in persian dualism was ormuzd, the creative and benevolent being. aic see american institutes for research ailuromancy divination through superstitions concerning cats. for example, a black cat crossing your path is a bad omen in the united states and germany, although usually regarded as lucky in britain. owning a black cat is also believed to be lucky. a cat washing its face or ears, or climbing up furniture, is said to indicate rain; if the cat washes its face in the parlor, it may indicate visitors. it is a wi

en from the cock s stomach. according to ancient belief, it renders its owner courageous and invincible, brings him wealth, assuages thirst, and makes the husband love his wife, or, as another author has it, makes the woman agreeable to her husband. its most wonderful property is that it helps to regain a lost kingdom and acquire a foreign one. alectromancy (or alectryomancy) an ancient method of divination with a cock. in practicing it, a circle must be made and divided equally into as many parts as there are letters in the alphabet. then a wheat-corn must be placed on every letter, beginning with a, during which the depositor must repeat a certain verse. this must be done when the sun or moon is in aries or leo. a young cock, all white, should then be taken, his claws cut off and the coc

en upon another, until he had selected sufficient letters to form a heroic verse, which was then given out to the assembly. the details of an operation in alectromancy are described in the fourth song of the caquet bonbec, of jonquieres, a poet of the fourteenth century. sources: waite, a. e. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. aleuromancy an ancient kind of divination practiced with flour. sentences were written on slips of paper, each of which was rolled up in a little ball of flour. these were thoroughly mixed up nine times and divided among the curious who were waiting to learn their fate. apollo, who was supposed to preside over this form of divination, was surnamed aleuromantis. the custom lingered in remote districts as late as the nineteenth c

where there is a looking glass. cut the apple into small pieces, throw one piece over your left shoulder, and advancing to the mirror without looking back, eat the remainder, combing your hair carefully all the time before the glass. it is said that the face of the person you are to marry will be seen peeping over your left shoulder. this hallowe en game is supposed to be a relic of that form of divination with mirrors that popes condemned as sorcery. the burning nuts: take two nuts and place them in the fire, giving one of them your own name; the other that of the object encyclopedia of occultism& parapsychology. 5th ed. all hallow s eve 29 of your affections. should they burn quietly away, side by side, then the issue of your love affair will be prosperous; but if one starts away from t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

or of des sciences occulte (1829, stated that these mobeds were named in the pehivi dialect magoi. they were divided into three classes: those who abstained from all animal food; those who never ate of the flesh of any tame animals; and those who made no scruple to eat any kind of meat. a belief in the transmigration of the soul was the foundation of this abstinence. they professed the science of divination and for that purpose met together and consulted in their temples. they professed to make truth the great object of their study, for that alone, they said, can make man like god whose body resembles light, as his soul or spirit resembles truth. they condemned all images and those who said that the gods were male and female; they had neither temples nor altars, but worshiped the sky, as a

except by combinations formed with other numbers. in the ancient mysteries, ten days of initiation were prescribed. in ten is found evident signs of a divine principle. eleven is the number of the commandments, while twelve is the number of signs in the zodiac, of the apostles, of the tribes of israel, of the gates of jerusalem. this theory of numbers agrippa applied to the casting of horoscopes. divination by numbers was one of the favorite methods employed in the middle ages. in magical rites, numbers played a great part. the power of the number three is found in the magic triangle, in the three prongs of the trident and fork, and in the three-fold repetition of names in conjurations. seven was also of great influence, the seven days of the week each representing the period most suitable

reat part. the power of the number three is found in the magic triangle, in the three prongs of the trident and fork, and in the three-fold repetition of names in conjurations. seven was also of great influence, the seven days of the week each representing the period most suitable for certain evocations, and these corresponding to the seven magical works (1) works of light and riches (2) works of divination and mystery (3) works of skill, science, and eloquence (4) works of wrath and chastisement (5) works of love (6) works of ambition and intrigue; and (7) works of malediction and death (see also numerology) sources: agrippa, henry cornelius. the philosophy of natural magic. london, 1651. reprint, new hyde park, n.y: university books, 1974. bosman, leonard. the meaning and philosophy of n

, one at the head and the other at the foot of the grave, facing the grave post, and use the canoe-paddles which you have brought. in a little while the surrounding scenery will change and take upon itself the appearance of the sea, and finally an aged man will appear, to whom you must address the same request as before. malay magic may be subdivided into preparatory rites, sacrifice, lustration, divination, and possession. sacrifice took the form of a simple gift, or act of homage to the spirit or deity. lustration was magico-religious and purificatory, principally taking place after childbirth. it might be performed by fire or water. divination consisted for the most part of the reading of dreams, and was, as elsewhere, drawn from the acts of men or nature. omens were strongly believed i

readed of these unnatural visitors. they are sprinkled with ashes, if possible to counteract their evil influence. a swarm of bees settling near a house is an unlucky omen, and prognosticates misfortune. so, too, omens were taken either from the flight or cries of certain birds, such as the night-owl, the crow, some kinds of wild doves, and the bird called the rice s husband (laki padi. astrology divination by astrology was, however, the most common method of forecasting the future. the native practitioners possessed long tables of lucky and unlucky periods and reasons. these were mostly translations from indian and arabic sources. the oldest known of these systems of propitious and unpropitious seasons was known as katika lima, or the five times. under it the day was divided into five par

uing messages from the pleiadians can be found at http/ www.spiritweb.org/spirit/pleiadians-book.html. sources: marciniak, barbara. bringers of the dawn: teachings from the pleiadians. santa fe, n.mex: bear& co, 1992. earth: pleiadian keys to the living library. santa fe, n.mex: bear& co, 1994. family of light: pleiadian tales and lessons in living. santa fe, n.mex: bear& co, 1998. margaritomancy divination by means of pearls. a pearl was covered with a vase and placed near a fire, and the names of suspected persons were pronounced. when the name of the guilty one was uttered, the pearl was supposed to bound up and pierce the bottom of the vase. margery pseudonym of famous medium mina stinson crandon (1888.1941. margiotta, domenico (ca. 1896) presumed author of souvenirs d un trente-troisi

forces more familiar to us; but i have no doubt they obey some law. he admitted that the force is intelligent but wondered if that intelligence did not come from the experimenters. his theory was that a kind of collective consciousness produced the intellectual results. the book, the result of ten years of research, is a valuable contribution to psychical literature. sources: maxwell, joseph. la divination. paris: e. flammarion, 1927. la magie. paris: e. flammarion, 1922. les phenomenes psychiques (metapsychical phenomena. london: duckworth, 1905. maya a term used in hinduism to denote the illusory nature of the world or empirical reality. it is to be distinguished from delusion, since it implies that there is something present, although not what it seems to be. according to the vedas, th

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

0. see above, p. 217. 220 giordano bruno in england: the hermetic reform which is being formed in the spaccio, a personality whose powers are being formed into a successful whole. what kind of personality? that we can know by looking round the heavens and reading off the victorious good qualities in the constellations. it is a predominantly solar personality, for apollo is the patron of magic and divination, and this personality is the prophet and leader of a revival of magical religion. the triumph of good solar characteristics is witnessed in, for example, draco, where apollo with his magic charms the dragon,1 and in corvus in which magia divina triumphs over bad forms of magic.2 another most important influence in this character is that of jupiter. the jovial characteristics of benevole

s filia temporis, philosophy and history, essays presented to e. cassirer and edited by r. klibansky and h. j. paton, oxford, 1936, pp. 197-222. 2 see above, p. 193. 238 giordano bruno in england: the hermetic philosophy let us now consider the differences between them. the one produced men who were temperate in their lives, expert in the arts of healing, judicious in contemplation, remarkable in divination, having miraculous powers in magic, wary of superstitions, law-abiding, of irreproachable morality, penetrating in theology, heroic in all their ways. this is shown in the length of their lives, the greater strength of their bodies, their most lofty inventions, their prophecies which have come true; they knew how to transform substances and how to live peacefully in society; their sacra

is to be pitied for his inability to grasp "profound magic".2 sometimes this attitude leads bruno into remarkable insights, as when he dismisses the aristotelian order of the elements as not a "natural" conception, but "logical".3 on another level, aristotle himself, unlike the stupid aristotelians his followers, was one who did see deep truths but veiled them in obscure language. in a moment of divination, aristotle half guessed that the earth moves when he used in the meteorologica the words "propter solem et circulationem. here aristotle was not speaking as a philosopher, but "as a diviner, or as one who understood but did not dare to say what he understood, or as one who saw but did not believe what he saw."4 1 see below, p. 272. 1 de la causa, dial. 5 (dial, ital, p. 340. 3 de i'infi

3 and here was transcribed, from a copy in besler's possession, a work called de sigillis hermetis et ptolomaei, which was found among the "conjuring books" in bruno's possession when he was arrested, and which seems to have excited a good deal of interest and alarm.4 bruno stated that it was not written by himself, but was copied for him at padua, adding "i do not know whether as well as natural divination there may be some other condemned thing in it; i had it transcribed to use in judicial (astrology; but i have not read it yet, and i procured it because albertus magnus in his book de mineraiibus mentions it, and praises it in the place where he treats de imaginibus lapidum."5 the careless remark that he had not yet read this work on his favourite subject of hermetic seals does not carr

new age by throwing off the spanish tyranny and establishing a republic embodying the new religion and ethic. campanella is the messiah of the new age, designated both by astrological prediction and by religious prophesy to lead die world into another era. the part of christianity in this new era will remain important. christianity has had its prophets, its thaumaturges, its experts in the art of divination, its miracle workers. christ was a great and inspired magus and legislator. therefore a rapprochement can be made between catholic mysteries and the religion of natural magic. hence christian sources and prophecies, particularly those of st. catherine, st. brigit, and st. vincent ferrer, are cited by campanella, also savonarola, the abbot joachim, petrarch, and dante. above all the siby

FRATER ELIJAH ANGELS OF CHAOS

seat next to me. i am her problem (to her, getting in the way of desire. she probably would have killed me if she could. she exists without. if you have a question, the answers are always there, you just have to open your eyes. the bus has always been a boundless source of wisdom. it is full of solitude (even if it is crowded, the journey is long and there is always enough variety for meaningful divination s. in it s way of perpetual bliss, this always creates. over the course of it s creation, it creates more (to preserve itself in the void; all in all it is a point. now, as this comes into form, it retains itself and we result. since we are always incident (although ever so lovingly) we are antipodal to the other (as ends of a line segment; malkuth in kether, kether in malkuth. the enti

FREEMASONS SATANISM AND SYMBOLISM

he duad[#2] were the phallus and kteis of the greeks, the lingam and yoni of the hindoos (sic. and the yang and yin of the chinese [george oliver, the historical landmarks and other evidences of freemasonry, new york, john w. leonard and company, 1855, p. 118] the yin and yang symbol is also used to represent bisexuality and homosexuality within today's new age movement. it is also used to depict divination [dr. c. burns, masonic and occult symbols illustrated, p. 19-22] do not be deceived: freemasonry depicts yin and yang a little differently than a traditional new age, or occultist, or satanist. they use the hexagram and the black and white tile floors; but, their belief in yin and yang is identical to the satanist mysteries. but, why should we be surprised, for albert pike told us that

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ssued waite's expanded edition of thelivesofalchemystical philosophers (it hadfirstappearedin1815),and his collection ofthemagicalwritingsofthomasvaughan,following these in1889with the pseudonymous(and worthless)handbookofcartomancyby 'grand orient. this was a reworking of an american fortune-telling manual of1865-futurefate ftretold bythestars-supplemented by material from other popular books on divination that waite found among redway's secondhand stock. latereditions of thehandbook-renamed themanualof cartomancy-aregreatly enlarged and far more portentous; but in every edition waite wisely refrained from placing his name on the title-page. during1889he alsotook up what hecalled'my first excursion injournalism properly so called: a four-month stint at writingthecourseofevents,a regularso

hiefadept,whorepresented christian rosencreutz, from atombwithinan elaborately painted, seven-sidedvault-hetooklittle part in the secondorderactivities. presumably he worked his waythroughthe prescribed rituals for making and consecrating magical implements and for constructing enochian tablets, as well as studyingthedetailed symbolism of the tarot cards,togetherwith the. truemethodofusingthemfor divination. all this, and agreatdeal more, was requiredofthe adeptwhowished to pass the examinations thatwouldtakehimfrom the sub-gradeofzelatoradeptusminortothatoftheoricus adeptus minor;butthere is00evidence that waite took hisexaminations-orthathe. even considered doing so.theorderitself had increasing problems,bothfrom mathers's autocratic manner and from the constant fraying of tempers that f

rate; and, above all, there is.the central themeofdeath and resurrection.norwas his poetry the only mediumthroughwhich waite gave public expression to the symbolism and idealsof his order.theywere also givenout-forthosewitheyes tosee-inthe designs of the cards that illustrate hispictorialkeytothetarot(1911).in its essence the tarot is a pack of seventy-eight cards used variously for gaming or for divination; aswithordinary playing cards, the pack is divided into four suits,withthe additionofa fourthcourtcardtoeach suit. and a series of twenty-two pictorial cardsknownas the major trumps. there is no conclusiveevidence-whateveroccultistsbelieve-thatthe trump cards predate the italian renaissance, and their basic symbolism probably dates fromthattime.2for membersofthe goldendawn,however, the

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

tic this may sound very like the business of the golden dawn itself,but whatevertheir other faults, westcott and mathers were honest hermetic scholars and were both able and willing to teach their members, even though the knowledge impartedwas-inthefirstorder-littlemore than kabbalistic, alchemical and astrological symbolism. this meagre fare was supplemented by instruction in geomantic and tarot divination, tattwa vision and the pentagram ritual, which 'was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things'.10an account of the practical and theoretical workof both the first and second orders is given in chapter 5 of this book, but the texts quoted there and in the

nt must learn not only the names, natures and attributions of the ten sephiroth of the kabbalistic tree of life, but alsothe'twenty-two paths on the tree, the correct attribution of the tarot trumps to the hebrew alphabet and the nature and colour correspondences of the four worlds of the kabbalah. he had further to learn about alchemical symbolism, angelicandelemental spirits, geomancy and tarot divination, and was required to construct the badge of admission-heavy with sym255bolism-foreach grade as he entered it. on a more practical level the student learned the pentagram ritual. this was used both for invokingelemental spirits and for banishing them; it was also the nearest thing to a purely magical ritual found within the first order curriculum. published ritualsofthe order, both crowl

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

re'.theywere thus ideal for transference to the enochian tablets, where they represent'themotionofthe68 thegoldendawnruling angels over the servient squares'.themoves of the pieces are complicated, being possible in three dimensions rather than two, and it is unlikely that the adepts played enochian chess' purely as a pastime. nor was the tarot treated frivolously.theteaching oftarotsymbolism and divination through the;tarotbegan in the neophyte grade, but this teaching wasnotoriginal, having been taken from the dreams of eliph as levi, whq. was the first to make the connection between the twenty-two tarot trumps and the twenty-two letters of the hebrew: alphabet. such a correspondence was a delight to the kabbalists of the golden dawn, who propagated the principle of this newborn' ancient

nd used them for mere divinatory purposes' he. also recruited evelyn underhill (quaerens lucem, who seems to have joined the independent rite in1905.on2decemberthat year she tookher3=8 degree, having earlier written towaiteuto say 'i am glad you are inclined to be lenient about the! knowledge lecture: i can manage the hebrew pretty well, but the! astrology and fortune telling are quite beyond me' divination was evidently allowed togoby the board if necessary. a concordat was eventually drawn up between the indepen255 dent and rectified rite and the stella matutina, and duly signed, in april1907,by waite and felkin; brodie-innes sent his agree255 ment to the signingbutmade it clear that the onus for making it work was entirely felkin's:'mterhearingourfrater finem respice's explanations in r

GILBERT THE MAGICAL MASON

phiroth 110 12. the religion of freemasonry illuminated by the kabbalah 114 13. angels: jewish, christian and pagan 124 14. the devil, and evil spirits according to the bible and ancient hebrew rabbis 131 15. some anomalies in the biblical views of the constitution of man 139 16. the vestiges of tetragrammaton 154 17. the number four in relation with the world and man 1576themagicalmasonpartthree:divination18.thehistory of astrology169 19.dreams18120.divination and its history19221.the star lore of the bible216partfour: masonic22.freemasonry and its relation to the essenes233 23.the resemblances of freemasonry to the cult of mithra244 24.the religious and masonic symbolism of stones256partfive: miscellaneous papers25.an essay on the ancient mysteries269 26.a recent spiritual development287

n, of the rosicrucians, viewed from the standpoint of thefama fraternitatis -their own manifesto tochristian rosenkreuz2s the world- it seemsthattheorder was essentially a brother255 hoodofphilosophers living in a christian country, and professing a nominal christianity of gnostic type, yet essen255 tially abandof studentsoforiental lore and eastern magical arts, professing and practising kabalah divination and the knowledgeoftheultra-natural planes of being. as such theyhadto encountertherampanthostilityofthe orthodoxyoftheir time, and hence needed to shroud them255 selvesunderan impenetrable veil of seclusion; they only appeared in public singly, and without anymarkof their character; and lastly, when abroad they devoted themselves first to charity and healing,andthen to the acquisition

ity and innocence of the society, and to wipe off spots of shamein memory of robertfludd51 which had been smeared over the fratres, as with a stream of pure wisdom. he refutes the charges of superstitious observances, and of improper magical arts which had been brought against the rosicrucians, and commends the study of the stars, of corres255 pondences, of the cabala and of natural magic, and of divination, saying that the will of god can be found out by such studies and by researches into nature, that all known arts ancient as well as new are to be studied and all men should find means of acquiring them, and should seektoimprove especially the knowledge of medicine, mathematics and chemistry. he concludes that he deems it impossible for anyone to attain to the supreme summit of the natur

demons, of the soul of the world and of the soul of man: and ends with chapters on the minerals, vegetables and animals, and notes on clouds, thunder and winds. the second half of part one of thehistorytreats of the sciences, mathematics, geometry and music, with chapters on pictorial art with perspective, on military arts, on modes of recording time, and on geography: there are also chapters on divination and the arts of geomancy. part the second referred chiefly to the microcosm, and appeared in two volumes.thefirst in 1619. it began with an essay on divine numbers, then followed the divine harmony with considerations of the trinity, and lastlyman was considered as to hisanima media,his senses and his mental powers and lastly of the sex relations.52themagical masonthe second half of the

the planets. eclipses of the sun especially, which caused a temporary darkness, seemed to them to be warnings of the anger of their gods, and signs of coming punishment. the greeks and the earlier romans do not appear, so far as greeks and roman literature can show, to have practised studied, or taught any original system, of which the astronomic observations were used for purposes of astrologic divination; this line of thought seems rather to have had its origin among the chaldeans of babylonia, from whom it came to the notice of the more western nations after the travels and wars of alexander the great. the greek philosphers did not readily adopt astrologic ideals, but professors of the chaldean magical art of astrology spread among them, and we find astrological notions become notable

rit literature have also led students of eastern lore to the belief that the inhabitants of india in the earliest times must have made long and accurate observations of the heavenly bodies. according to isaac meyer there is a reason to think that the akkadian observations of the stars date back to about 4310b.c.,when the vernal equinox occurred in the sign of taurus.theearliest allusion to actual divination by the stars in greek literature is found in thetimeusof plato. eudoxus became acquainted with chaldean astrology. diodorus the historian, who flourished about 30b.c.,states that the chaldeans foretold the death of antigonus in 315b.c.vitruvius states that astrology was introduced into greece by berosus, who settled in cos, and held a school there. berosus was a chaldean and was a conte

ean and was a contemporary of alexander the great.fromhis time astrology became naturalized among the greeks.itwas much cultivated by the stoic philosphers.fromgreece the study passed naturally to italy and to rome. cato the elder refers to it. cneius octavius had an astrologic figure found on his person when he was slain in the days of marius. sylla was advised by the chaldeans. cicero speaks of divination received by pompey and crassus. lucian also states that julius cresar noted the revolutions of the stars. nigidius figulus was famous as an astrologer in the later years of the roman republic, and foretold the supremacy of augustus cesar.172themagical masonthese roman astrologers became generally known as chal255 deans, whether they were greeks or italians; they rose to the zenith of fa

GILBERT THE SORCERER AND HIS APPRENTICE

card, which will be a single one. draw two other fresh cards at random from the11cards which have not been used in the reading, and place them face upwards one on either side to form a surprise. read these three from right to left as conclusion. this mode is rather difficult at first, but practice will give facility. these tarot cards may be used like the ordinary packs for games, as well as for divination; anditmay be as well to give the general rules and mode of play. the game of tarot may be played by either two or three persons. the full pack of 78 cards is shuffled and cut in the ordinary manner. the dealer dears them out in three hands by five cards at a time, and places the remaining three cards at his own right-hand side. there will thus be three hands of2scards each, and three ca

e atmosphere; the wings are the emblem of the volatile; and the deformed and goat-like feet rest upon the earth. space does not allow me to enter further into the subject, on which, indeed, several volumes might be written without exhausting it. i can only hope that this short treatise will suffice to give my readers some idea of the recondite meaning of the tarot cards, and how to employ them in divination.[reprinted from:fortune telling cards. the tarot, its occult signification, use in fortune telling, and methodofplay, etc.originally published by george redway in1888.]8.on the tarot trumpsprefatory remarksbyv. h. frater 's. rioghail mo dhream5060themeaning, origin and possible connection of the tarot cards has been a question much agitated among occult students during the last century

any books have been written, from ponderous and learned tomes to popular manuals, from m. court de gebelin'smondeprimitifin1781to mr a.e. waite'skeyto thetarotin 1910. yet the mystery remains unsolved. what was their origin? what do they mean? are they primarily an occult treatise told in hieroglyphics, or merely the implements of a game of chance or skill, used as an afterthought for purposes of divination? was their origin egyptian, or indian, or chinese, or some as yet unguessed source? there is no reliable evidence, though there is plenty of bold assertion. the fact remains that we know they existed in the fourteenth century, and prior to thattheyarewrapt in impenetrable obscurity. having read all the books, i could get access to on the subject, and studied many theories and speculatio

ome five centuries, and many countries, is, to say the least ofit,remarkable. and whether or no those designs are comprehensible, one feels thankful that the redrawers have not succeeded in displacing the old traditional patterns.thatthe cards have long been used in italy, and perhaps elsewhere, for a game is certain, and that before ever they were written about as occult emblems or implements of divination. lord mahon, in his historyofthe forty-five, quotes an english lady whometprince charles edward in rome in 1770 attheprincess palestrini's, when he asked her if she knew the gameoftarrochi, and she spoke of his handling thetarotcards and explaining them. but one may conclude from the designs that they were originally intended for more than this. as played in italy today the 22 atus ortr

unknown in france, or at all events in paris, prior to m. court de gebelin, who it is said, found and introduced them to the french occultists. this, however, may be doubted. i have in my possession a french tarot of the early eighteenth century, a very interest255 ing feature of which is that some of the cards have ms inscriptions of their meaning, and apparently the records of an experiment in divination, which from internal evidence would seem to be pre-revolution. this, so far as it goes, would support the theory that they were known in france before m. degebe1inwrote about them. i would not, however, press this further than as a warning against too confident dogmatism concerning the date of the tarot, and the history of its introduction into europe.thecards have been called the 'taro

which we may regard the tarot126thesorcerer and his apprenticecards. firstly the most obvious, as implements of a game of chance or skill, and this is only historically interesting. secondly as a book of hieroglyphics, revealing,ifproperly interpreted, some great mystic truths. it may be some cosmogony, or history of evolution, either of the universe, or the human soul. and thirdly as a means of divination. clearly the second of these depends entirely on our having the correct order of the cards; and as to this at present no light comes from antiquity, and modern authorities differ, as we have seen.thethird, or divinatory use, depends on the chance laying downofthecards, the order in which they turn up after certain prescribed shufflings and cuttings by the querent.mrwaite inclines to the

hird, or divinatory use, depends on the chance laying downofthecards, the order in which they turn up after certain prescribed shufflings and cuttings by the querent.mrwaite inclines to the belief that the series of 22 atus, or trumps, were solely referred to the second of the above ways of regarding the cards; and the 56 pip cards, which he calls the lesser arcana, were for no other use than for divination or fortune telling. this may be correct. certainly there are examples of the atus alone without. the pip cards, and there are packs of pip cards sold now in italy for the playing of tarochi with no atus. yet there are early examples in mr clulow's collection of packs containing both, and clearly related. one form at least of the game is played with both, the atus have a very. special po

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ls began to take on the phonetic representations of language. it is difficult to date this transition, but it is thought to have occurred around the second century bce when the invasion of the teutons of the italian peninsula brought them into contact with both the latin and etruscan alphabets. after this period of transition, the runes developed into a mature gnostic theurgy page 112 alphabet of divination and magic. while certainly the early pictograph forms of the runes had occult significance, it is primarily since the second century that they have become a fully working system. there are different systems of runic interpretation, one of the more complete is futhark. in futhark there is a fully developed symbol system which correlates sound, letters, bodily postures, dates and timing a

GOETIA LUCIFERIAN

f tibetan magic the rebirth of the i as a layered aspect of the core self or angel-daemon. the self adds layers of conscious subconscious antiquity, based on conscious desire and ones surroundings. this may lead to laziness, sloth and an undisciplined will. it is essential to undertake periodic workings to invigorate the mind via self-enchantment. the black mirror considered a tool of scrying and divination, the black mirror proves also a tool of contacting and communicating with spirits and shades of the dead as well. the black mirror is made of something such as onyx or perhaps even a plate of glass painted with a rich black, for which a reflection is still obtainable. some chaos sorcerers have created 29 black mirrors from a piece of glass with black electrical tape on the reverse side

h the bound spirit or familiar after initial evocation. the sorcerer who summons the angel or demon may bind it accordingly to the vessel, and at a later time evoke the spirit again and use the black mirror to visualize its form and impressions it may send. if a specific goetic spirit is bound with the magician as a familiar/famulus, then the black mirror is ideal in communication. some have used divination boards in front of black mirrors to communicate with spirits, this techniques proves a powerful gnosis to step into, as you essentially bring the astral/ghost realm into the physical plane. the mirror is used in the following way- 1. summon the spirit in the evocation circle 2. bind the spirit to the vessel and sigil accordingly. 3. use the mirror to contact the spirit later after it ha

, incense and that which is pleasant to both the magician and the spirit. visualize the spirit growing within the vessel as you silently summon it begin arousing yourself with the enchantments of your own imagination. understand this spirit is formed from you, something of a familiar and spirit you have given life to. focus on the desire of which caused you to evoke the spirit in the first place (divination, knowledge, ect) and focus intently upon this. as you reach the climax, focus on the sigil of the spirit and allow your mind to black out (i.e. death posture) in this moment of ecstasy. after you have made this sacrifice of anointing some of the fluids on the sigil, banish (by forgetting or what technique you have created to clear the mind) and end the rite. if you have a partner in the

agares to speed the communication of the subconscious to the conscious. earthquakes are the symbol of a strong will and individual presence. 31 legions of spirits assist in such operations. c vassago vassago is an angelic ruler of the tarot; silently invoked this prince may produce impulses and initiatory associations via the tarot thus allowing instinct to grow with association of such tools of divination. vassago is also ideal for the willed divination of future initiation, a gateway to the luciferian realm of spiritual development. vassago appears in the black mirror as a wind-rushed robed spirit who is both angel and demonic shadow, who has many arms and talon-fingers. d samigina samigina or gamigm is a spirit of external necromancy. he allows communication with the shades of the dead

oming and self-initiation through philosophy and instinct. buer should respond to the sorcerer by the means inspiration which leads to one seeking answers and results via work itself. buer is also sabbatic familiar, giving the sorcerer insight and learning inspiration into wort cunning, herbalism, ect. buer is also a healing spirit and governs 50 legions of spirits. k gusion gusion is a spirit of divination as well as being a guide in the communication with the shades of the dead. gusion is also a spirit which instinctually passes on concepts and ideals in honor and dignity. the sorcerer through invoking the spirit would focus on areas of character development and self-perception, that which separates the initiate from the profane and common clay of humanity. l sitri sitri appears in the b

rocodile, whom is crowned. sallos is a spirit of lust and desire, whom one may project to bring on with another and create a flowing inspiration to achieve the union with another. he governs 30 legions of spirits as well. t purson purson is a great king who appears in the black mirror as a man with a lion s face, who carries a serpent/viper in his hand and rides upon a bear. purson is a spirit of divination as well, who holds communicating with the shades of the dead. purson may discover treasures, in the form of insight and inspiration which causes the magician to obtain knowledge. he may take a body that is astral/aeriel or human, and bring earthly secrets and divine ones (self-introspection. purson is an angelick ruler who brings good servitors, and has 22 legions of spirits whom are pa

l and president. he appears in the mirror and the mind as a bull like figure with a human face. marax is a spirit of astronomy whom may inspire learning in this area. he is also a witchcraft spirit of wort cunning and herbalism who governs 30 legions of spirits and gives excellent familiars. 46 v ipos ipos is an earl and might prince, who appears as an angel with a lions head. ipos is a spirit of divination and self-development, assisting and inspiring communication and moral concepts of communication of the era of which one lives. as ipos makes men witty and bold, they have a confidence boost through inspiration and self-reliance. w aim aim is a duke whom appears as a man with three heads one as a serpent, the second a human head having two stars on the forehead (burning like an image of

GOLDEN DAWN RITUALS A

adept must now pass examination on [c] and [e. tarot [n [n1 [p [o [q [r [f] 21. tarot description of 78 cards (symbology and meaning [n] 22. major arcana series [n1] 23. tarot: tabular view of dominion of symbols of book t in the celestial heavens, and operation and rules of the tree of life as projected in a solid sphere [p] 7 24. tarot: the astronomical correspondences [o] 25. tarot: method of divination (opening of the key [q] 26. tarot: tabulated rules [r] the adept must now pass an examination on. concourse of forces [t [x [s [h [y] 27. forty-eight enochian calls [t] 28. attributions of the enochian tablets- n.o.m- official attributions [s] 29. document- not given out- history of r.r. et a.c [l] 30. key of governance of combinations of the square of tablets (egyptian god forms, pyram

GOLDEN DAWN RITUALS C C1

e atyrara is to be pronounced. the adept must be aware that there are six modes or ways of tracing each of these four forms. this will be determined by the particular planet that you are working with. in the lesser forms, thou can banish and invoke all of the planets. the traditional b.r.h. with the hexagram of l is used in general workings and unimportant operations. through the use of competent divination, the adept can determine which forms are to be invoked or banished. when performing the b.r.h. or the i.r.h. using the four forms, thou shall trace them beginning at the angle of the planet under whose regimen thou art working, following the course of the sun to invoke and reversing the course to banish. in addition, it is important that the symbols of the elements are not usually trace

GOLDEN DAWN RITUALS Z2

drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the elements, etc. unto the first heh h the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh h the works and operations of the art of alchemy, the order of its processes and transmutation. index for general reference to the enterer ceremony of the 0= 0 grade 1. a the ceremony itself. the place of the temple. 2. b the hierophant. 3. c the office

nk between the glory and his self-hood, and let him renew his obligation of purity of mind before it, avoiding in this any tendency to fanaticism or spiritual pride (let the adept remember that this process here set forth is on no account to be applied to endeavoring to come in contact with the higher soul of another. thus, he will assuredly be led into error, hallucination, or even madness) 16 w divination a. the form of divination. b. the diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary and the right understanding of the process so as to formulate a connecting link between the process employed and the macrocosm. f. the invocation of the higher; and arrangement of the scheme of divination and initiation of the fo

f the forces thereof. g. the first entry into the matter. first assertion of limits and correspondences; beginning of the working. h. the actual and careful formulation of the question demanded, and consideration of all its correspondences and their classifications. i. announcement aloud that all the correspondences taken are correct and perfect. the diviner places his hand upon the instrument of divination. standing at the east of the altar, he prepares to invoke the forces required in the divination. j. solemn invocation of the necessary spiritual forces to aid the diviner in the divination. then let him say, arise before me clear as a mirror, o magical vision requisite for the accomplishment of this divination: k. accurately define the term of the question; putting down clearly in writi

ccurately define the term of the question; putting down clearly in writing what is already known, what is suspected or implied, and what is sought to be known. see that thou verify in the beginning of the judgment that part which is already known. l. next, let the diviner formulate clearly under two groups or heads (a) the arguments for (b) the arguments against, the success of the subject of one divination so as to be able to draw a preliminary conclusion therefrom on either side. m. first formulation of a conclusive judgment from the premises already obtained. n. same as section l. o. formulation of a second judgment, this time of the further developments arising from those indicated in the previous process of judgment which was a preliminary to this operation. p. the comparison of the f

its indication will not be reliable, seeing that if it be an elemental it will be below the plane desired. q. the diviner now completely and thoroughly formulates his whole judgment as well for the immediate future as for the development thereof, taking into account the knowledge and indications given him by the angelic form. r. having this result before him, let the diviner now formulate a fresh divination process, based on the conclusions at which he has arrived, so as to form a basis for a further working. s. formulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation. t. the diviner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon. u

iner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon. u. the diviner gives advice to the consultant as to what use he shall make of the judgment. v. the diviner formulates clearly with what forces it may be necessary to work in order to combat the evil, or fix the good, promised by the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto the curiosity regarding the secrets of another; if by this means thou shalt arrive at a knowledge of another s secrets, thou shalt respect and not betray them. h alchemy a. the curcurbite or the alembic b. the alchemist. c. the processes and for

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

not surprising that the aethyrs can also be used in a divinatory role. enochian tarot is therefore a valid and viable divinatory technique and can be used in the same way as the standard tarot. the thirty aethyrs can be used to make a deck of thirty cards, one for each aethyr: an enochian tarot. as a deck of cards, it is similar to the major arcana of the standard tarot and can be used for either divination or meditation. one of the challenges of enochian magick is to enter each of the aethyrs and learn the lessons of life directly. initiation, in the true sense, is a direct confrontation with real i ty or fact. each of the thi rty aethyrs of fers an initiation into one of the mysteries of life. meditation on a specific card is an excellent technique for entering that region. the cards of

cts-conscious/mental atmosphere of the questioner at present. 9. hidden/repressed aspects-influences present but not consciously known to the questioner at present. 10. the likely outcome of the question under the present circumstances. 11. general past influences and tendencies. 12. general present influences and tendencies. 13. general future influences and tendencies. note. as with any form of divination, the magician's psychic ability to "see" the applicable meanings of the cards in context with the overall layout is the key to a reliable reading. for further information on enochian tarot see the forthcoming enochian tarot from llewellyn. 291 292 t a b l e i x. telesmatic attributions of the letters l e t t e r_ at t r ibut ions a male, spiritual, wings. b male, active. c,k male, big

w to speak enochian "how to invoke "the calls "egyptian deities" and "chief hazards" to "how to visit the aethyrs in spirit vision (astral projection" not a step is missed; not a necessary instruction forgotten. 0-87542-710-3,270 pgs, 5-114 x 8, illus.,softcover $12.95 the enochian tarot by gerald and betty schueler the popular deck of cards known as the tarot has been used for many centuries for divination, fortunetelling and self-initiation through meditation.the enochian tarot, an 86-card deck, is the first to utilize the mystery and magical power inherent in enochian magic. the enochian tarot explains in detail the meaningful correspondences behind the structure of this deck.it discusses, for example, the difference between the 22 paths on the qabalistic tree of life, on which traditio

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

antress. chap. xxxviii. will go more deeply into this necessary connexion of magic with the spoken word, with poetic art; but, as the mystery of language easily passes into that of symbol, as word and writing get indissolubly wedded, and in our idiom the time-honoured term rune embraces both tendencies; it throws some light on the affinity of zoupar with teafor (p. 1033, and also on the method of divination (p. 1037) by rune-staves. the goth, afhugjan, to deprive of one's senses, bewilder, stands in gal. 3, 1 for /saakaiveiv= fascinare^ as. dyderian, bedgderian illudere, incantare, perhaps conn, with our hg. tattern, dottern (angi, delirare; we now say verblenden, daze, dazzle. that on. troll (p. 526, which stood for giants and spirits, is also 1 is this, or is the ital. fasciare, the sour

ession zouher werfen, to throw a spell, wolfd. 515. 520. 533, jeter un sort' maleficium super jactare' lex sal. 22, 4; zouber legen, to lay a spell, walth. 115, 32. 116, 23-5. the swed jjiisa to conjure is, i think, for t^jusa, on. kiosa, choose, spy (gramm. 4, 848, pick, eligere sortem; but also the' vala' the wise woman and enchantress, is one that' wales' or chooses, a valkyrja. one species of divination was performed with the drinking-cup (genesis 44, 5. from the lat. caucus (for scyphus) are supposed to have sprung cauculator, capitul. an. 789, 63 capit. 1, 62. 6, 373, and coclearius, ib. 18 capit. 5, 69, and from these the ohg. concajari scenicus, magicus, gl. mons. 377, gougulari, troj. 7411' suochen an den swarzen buochen' martina 20' nii ler etz in sin.^wurzez huoch, daz ime der h

ble: furn and forn, gelstar and galstar, sau's and seis, zt'par and zoupar. hexe. 1039 tlie mid. ages ascribed chiefly to women. the restless lives of men were filled up with war, hunting, agriculture and handicrafts; to women experience and convenient leisure lent every qualification for secret sorcery. woman's imagination is warmer and more susceptible, and at all times an inner sacred power of divination was revered in her (pp. 95. 397. women were priestesses, prophetesses (56n. 94 8, their names and fame ai-e embalmed alike in old-german and norse tradition; and the faculty of somnambulism still shews itself most of all in women. then again, looked at from one side, the art of magic must have been chiefly monopolized by old women, who, dead to love and labour, fixed all their thoughts

nd death, wooing and wedding, are rooted in nature, and almost unchangeable through the lapse of ages; superstition constitutes a kind of religion for all the lower kind of household wants. divinations form a leading feature of superstition. man would fain lift the veil that time and space have cast over his weightiest concerns; by the use of mysterious means he thinks he can arrive at the truth. divination lawful and unlawful has always been a function of the jjriest (or head of a family) and of the magician (p. 862-8: the one belongs to religion, the other to superstition. various woi-ds for divining and soothsaying were given at the beginning of last chapter, when we had to settle the meaning of magic. i have now to add an ohg. heilison augurari (as. halsian; heilisod omen, augurium; he

sara auguratrix. in mhg. these words had died out. one 1 it is conceivable that remnants of the old eoman divinatio were still in vogue at the time of the lombards' habebat tunc agilulf quendam de suis ariisjncem puerum, qui per artem diabolicam, quid futurum porteuderent ictiia fulminum intelligebat' paul. diac. 3, 30. the etruscan haruspicia were especially directed to fulgura, 0. miill. 2, 32. divination. hot must distinguish them from ohg. heilizan salutare, as. haletan (see suppl. the sacred priestly divination appears, like the priestly office itself (p. 93)j to have been hereditary in families. a female fortune-teller declared that the gift had long been in her family, and on her death the grace would descend to her eldest daughter (sup. h, cap. 107: from mother to daughter therefor

he beholds the natural and preternatural: even to the dog the gift descends, if you tread on his right foot and make him look over your right shoulder. sup. i, 1111. again, children born with the helmet can see spirits, ghosts or witches (p. 874n. in all this we see the last quiverings of life in practices of the heathen priesthood, before they pass into mere conjuring and witchcraft (see suppl. divination is directed mainly to the discovery of futiire things, they being the most uncertain. the past is done and known, or can be ascertained in many ways; what goes on in the present, at a distance, we seldom feel any temptation to find out; an vol. iii. p 1108 supeestition. instance occurred at p. 1091n, where the pilgrim is enabled by magic to see what is going on at his home. yet the pres

i. p 1108 supeestition. instance occurred at p. 1091n, where the pilgrim is enabled by magic to see what is going on at his home. yet the present has its puzzles too, when methods have to be decided on, especially property to be divided. when events and deeds of the i:>ast were wrapt in obscurity, antiquity had a thrice-hallowed means of discovery, the ordeals or judgments of god, a retrospective divination of sure and infallible success, such as judicial procedure demanded. but to every german ordeal it is essential that the accused should perform its ritus himself; in no case could it be placed in the judge's hands. this fact distinguishes it from the sieve-driving or sieve-turning practised since the mid. ages, which was performed by wise women, witches, conjurors, and even by respectab

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

es point undisguisedly to a heathen consecration of water: it was not to be drawn at midnight, but in the morn ing before sunrise, down stream and silently (superst. 89. 775, usually on easter sunday (775-6) to which the above explana tions do not so well apply; this water does not spoil, it restores youth, heals eruptions, and makes the young cattle strong. 4 magic water, serving for unchristian divination, is to be collected before sunrise on a sunday in one glass from three flowing springs; and a taper is lighted before the glass, as before a divine being (superst. h. c. 55-57. 5 here i bring in once again the hessian 1 the first manifestation of christ was his birth, the second his baptism (candlemas, the third the marriage in cana: tertia apparitio fuit postea similiter eodem die anno

in fosete s sanctuary (p. 230) can hardly have been horses, or he would not have had them slaugh tered for food; but the practice of rearing cattle consecrated to the gods is established by it none the less. and apart from this, it seems that single beasts were maintained by private worship pers of the god. such breed of pure and dedicated horses was destined for holy uses, especially sacrifice, divination, and the periodical tours of deities in their cars. their manes were carefully cultivated, groomed and decorated, as the name faxi indicates; probably gold, silver and ribbons were twined or plaited into the locks (gullfaxi, smnfaxi; mon gloar (juba splendet, saam. 92% l^sir mon af mari (lucet juba ex equo) 32b, as indeed the lat. jubar suggests juba, because a mane does radiate, and li

olebant, super eum sedens in saxoniam rediit. may we then adopt the hypothesis, that dietmar and the augsburg chronicler mean the sacred horse of badigast at rhetra, and saxo and the author of the vita ottonis that of sviatovit at arkona? each of these gods 2 had horses hallowed to him, and others may have had the same. and so in germany too, horses may have been dedicated to several deities, and divination performed with them under similar forms; especially to the gods frouwo (p. 656) and wuotan (p. 154-5-6. some accounts of the reverence paid to sacred horses in ditmarsen have a doubtful look. the eieswold or eiesumwold on the confines of n. and s. ditrnarsen is said to have been a holy wood, in which human sacrifices were offered, and white horses consecrated to gods were maintained.3 t

avit nobis anno praeterito? 1221) theobaldus abbas eberbacensis, quod quidam conversus, cam nescio quo tenderet, et avem, quae cuculus dicitur a voce nomen habens, crebrius cantantem audiret, vices interruptions numeravit, et viginti duas inveniens, easque quasi pro omine 1 arndt s keise durch schw. 4, 5 7. the snipe is in swed. horspjok, on. hrossayaukr (horse-cuckoo, and she too has the gift of divination, p. 184. 678 trees and animals. accipiens, pro annis totidem vices easdem sibi computavit: eia inquit, certe viginti duobus annis adhuc vivam, ut quid tanto tempore mortificem me in ordine? redibo ad seculum, et seculo deditus viginti annis fruar deliciis ejus; duobus annis qui supersunt p03nitebo. in the couronnemens renart, the fox hears the bird s voice, and propounds to him the quer

, nethl. meze, fr. mesange, o.fr. mesenge. 2 lith. zyle, zylele; pol. sikora, boh. sykora, kuss. zmika, sinitsa, slov. senitsa, serv. sienitsa. the lettic name maybe derivable, from sinnaht, the lith. from zynoti (scire, so that the full form would be sinnele, zynle, the sage knowing bird? the jay also is in lettic sihls. to the swed. lapps taitne signifies not only wood-pecker, but superstitious divination; tayetet is to understand. in view of that, our specht (woodpecker) seems to belong to a lost root spihan, spah, spahun, whence also spehon (explorare, and spahi (sapiens, prudens. mag. der lett. lit. gesellsch, mitau 1838. 6, 151. 684 teees and animals. reptiles. snakes, by the beauty of their shape and the terror of their bite, seem above all animals to command awe and rever ence. a g

HAMIL THE ROSICRUCIAN SEER

e lady who lived there was confined; the child livedbuta few months, andmrsk. saw it carried from the house in a coffin.ifwe wished her to recall dreams which she had forgotten, it was only necessary to make her look at a soap-bubble, and her memory of them immediately returned. she often saw persons that were about to arrive at the house,ina glassofwater; but when she was invited to this sort of divination, and did it unwillingly,shewil$sometimesmistaken' aubrey, in his miscellanies" gives the form of the crystals as commonly used in his time.drdee used several stones, oneofwhich is now in case no.20,of the mineral room, at the british museum; it belonged, with hismss,to the collectionofsir r. cotton; another, composed apparently of a flat circular and highly-polished piece of cannel coal

solved all questions ne'er so deep [london. folio:l6s9.247stuttgart,l839.new york,l847.translated by a. e. ford.contributionsto the zoist 189which have the extraordinary property of seizing at the same time the form of that which gave them birth, and proves that the minutest atom of creation possesses elementary powers whichitwould be far wiser to attempt to explain than to deny" in this mode of divination, crystal has not solely been used; its scarcity and the difficulty of cutting having caused it, from the earliest ages, to be superseded by olive-oil, black liquids, glass, and particularly by bottles and basins of water. porphyry, under the heads of hydro- and lecano-mancy, says that demons were compelled by invocatory songs to enter a vessel filled with water, and give answers to the

id she saw himinbed, and it gave her much pleasure. at another time she saw my wife, who was in another house, and described precisely the situation she was in at themoment-apoint i took care immediately to ascertain. she was"ofthe desirableness of investigating the physiological influence of perfumes, gases, and exhalations, there can be no doubt: and, in the history of witchcraft and of ancient divination, we find these influences so closely connected with quasi-mesmeric phenomena, that the recent discoveries of anrestheticagents-'weakmasters though theybe'-thattook so manybysurprise, only came as instalments of the expectations and partial fulfilment of the predictions of observers of mesmeric nature and students of its antiquities. at the same time, there is nothing in the anecdote of

nature which, in spite of the poet, yet 'lie hid in night' i have been induced, upon a perusal of gamma's article in the last number but one ofthezoist,to offer the following notes upon the subject, trusting they may prove the germ of a more full and able essay by one of your learned correspondents. it would trespass too much upon your space to attempt to elucidate the origin and various modes of divination by the crystal, of the antiquity and wide-spread belief in which there exist innumerable testimonies, sacred and profane; from the divine responses by the urim and thummim, men255 tioned in the old testament" to josephus, who in his history declares it to be more than200years since the stones of the ephod hadgivenan answer by their extraordinary lustre; and from porphyry, iamblichus, an

ore than200years since the stones of the ephod hadgivenan answer by their extraordinary lustre; and from porphyry, iamblichus, and psellus, to the magiciansofcairo and the peepers and speculators in england at the present day. with respect to the 'superstitious rites, the long fastings, themysticalwords, the concentric""itwould seem from the observations of sir gardner wilkinson that this form of divination was employed by the egyptians before the time of moses. not only the form, but the symbols, and even titles, connected with it, are all related to those of egypt. the urim and thummim, connected with, if not part of the breast-plate of judgment of the high priest (exodusxxviii,30),and interpreted as light and truth, or revelation andtruth,correspond most remarkably with the figure of re

HELENA BLAVATSKY NIGHTMARE TALES

ouse, orrather the old hereditary castle, of a wealthy landowner in finland. many were the remains in it of ourforefathers' hospitable way of living; and many the mediaeval customs preserved, founded on traditions andsuperstitions, semi-kinnish and semi-russian, the latter imported into it by its female proprietors from theshores of the neva. christmas trees were being prepared and implements for divination were being madeready. for, in that old castle there were grim worm-eaten portraits of famous ancestors and knights andladies, old deserted turrets, with bastions and gothic windows; mysterious sombre alleys, and dark andendless cellers, easily transformed into subterranean passages and caves, ghostly prison cells, haunted by therestless phantoms of the heroes of local legends. in short

HINE PHIL ASPECTS OF EVOCATION

holographically, so that each segment contained the powers and abilities of the original entity. on a still further level of generalisation, you can create servitors who have no specific function or provenance, saving 14 that they serve to increase the success of one.s own magics. such servitors can be used in both major and minor acts of magic, and are particularly useful in acts of enchantment, divination, or illumination. servitor dependency it is generally held that each usage of a servitor serves to .feed. it, and that each result which is rated as a success, serves to enhance it.s power. it is also a good idea to get into the habit of attributing any occurrences within the sphere of activity of that servitor, to it.s work. this can lead to problems, though. in 1992 i created a servit

are particularly appropriate for long-term enchantments, such as increasing the probability of one.s magic being successful, or being used in healing& general protection workings. servitor design sequence 1. define general intent the first step in designing a servitor is to decide the general sphere of influence into which your intention falls, such as healing, protection, binding, harmony, luck, divination, mood enhancement, success in, and so forth. defining your general intent will assist you if you wish to use symbols& magical correspondences in creating your servitor. for example, if you were interested in creating a servitor to act within the sphere of healing, then you could assemble any associations, symbols, emotions, memories, etc which you relate to the concept of healing. by co

specific intent here, you are creating the core of the servitor.s purpose the statement of intent which is analogous to the servitor.s aetheric dna. formulating the servitor.s statement of intent may necessitate a good deal of self-analysis into your motivations, desires, realistic projections of goals, etc. as in all sorcery operations, it is appropriate to ask advice from your preferred form of divination. to continue the example of a healing servitor, an appropriate statement of intent might be .to promote rapid recovery and health in.(name. once you have determined the appropriate intent to form the basis of your servitor, then the statement can be rendered into a sigil, or glyph. 3. what symbols are appropriate to the servitor.s task? there is a wealth of magical& mythic symbols which

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

mackenzie (see my 'fringe masonry in england, 1870-85, in aqc 85 1972) wrote to f. g. irwin on 6 november 1877 .and mentioned hat ayton had asked him if levi 'left any exact instru tions behind for the working of the tarot. he added 'i have a fa hio of working it myself but i work it with the aid of astrology';hic is a different process from that pursued by e. l' for mackenzie s attitude to tarot divination see my the magicians of the golden dawn (1972, pp.29-30. instructions for divi.nation wer fir t published in papus, l tarot des hohemiens (1889; enghsh translation m 1892 by a. p. morton, second edition, revised by a. e. waite, 1910. 4 irwin's son herbert, a medical stud nt at bristol,.had died of an overdose of laudanum in 1879 and irwm made persistent efforts to contact him. william e

INTERVIEW WITH ANDREW CHUMBLEY

of oneiric locus. in terms of method, the practices of traditional craft change and modify from one generation to the next, some things possessing greater continuity than others, but nonetheless certain spirit-borne threads continue to maintain the essential web. speaking in a general sense, practices employing words of power, dual observance, latin charms, biblical verses for prayer, healing and divination, toad-bone magic, knotted cords, witchbottles, are all attested by folklorists as having been used by the so-called witches, charmers, and cunning- folk of the past; and so because of their oral continuity and implementation- they remain a part of some forms of traditional craft as practised today. speaking from a personal perspective, i consider it vital to realise, particularly in ter

IRISH WITCHCRAFT AND DEMONOLOGY

uch a rara avis in the town of kilkenny as a black swan. had the words been written at the time the unfortunate negro might well have exclaimed, though in vain, to his judges "mislike me not for my complexion- the shadowed livery of the burning sun" or could it have been that he was the unhappy victim of a false etymology! for p. 61 in old writers the word "necromancy" is spelt "nigromancy" as if divination was practised through the medium of negroes instead of dead persons; indeed in an old vocabulary of 1475 "nigromantia" is defined as "divinatio facta per nigros" he may therefore have been suspected of complicity with the two witches. as yet the "natural law" held sway in ireland, but very soon this country was to be fully equipped with a statute all to itself. two statutes against witc

ISIS UNVEILED

oulouse did not scruple to utter the most undignified falsehoods about the protestants and spirit- ualists of america people doubly odious to a catholic in his address to his diocese "nothing" he remarks "is more common in an era of tmbelief than to see a false revelation tubttittiie iitelf for the true one, and minds ne^ect the teachings of the holy church, to devote them- selves to the study of divination and the occult sciences" with a fine episcopal contempt for statistics, and strangely confounding in his mem- ory the audiences of the revivalists moody and sankey and the patrons of darkened aiance-tooms, he makes the unwarranted and fallacious as- sertion that "it has been proven that spiritualism, in the united states, has caused one-sixth of all the cases of suicide and insanity" he

and cannot be easily denied. magic, in all its aspects, was widely and nearly openly practised by the clergy till the reformation. and even he who was once called the 'father of the reformation' the famous john reucblin" author of the mirific word and friend of pico di mirandola, the teacher and instructor of erasmus. luther, and melancthon was a kabalist and occultist the ancient sorfuegium, or divination by means of tortet or lots an art and [wactice now decried by the clergy as an abomination, defdg- nated by sttd. 10 jac. as felony, and by siat. 12 caroli ii excepted out of the general pardons, on the ground of being sorcery* was widely practised by the clergy and monks. nay, it was sanctioned by st. augustine himself, who does not "disapprove of this method of learning futurity, prov

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

escapes with his life. were the accident decreed by god the culprit woiild have been drowned; for a simple bath could not have altered his malevolent resolution against st. gregory bad he been very intent on it. furthermore we find anathemas fulminated agaiost this lottery of fate, at the council of vannes, which forbids "all ecclesiastics, under pain of excommunication, to petf orm that kind of divination, or to pry into futurity, by looking into any book, or writing, whatsoever" the same prohibition is pronounced at the councils of agde in 506, of orleans in 511, of auxerre in 578, and finally at the council of aenhsm in 1009; the last condemning "sorcerers, witches, diviners, such as occasioned digitizecoy google si isis unveiled death by msgica) operatioas, and vho practised fortune-t

an mythological pantheon of its own. never digitizecoy google maby-vmgm only isis eechristened 41 did the xeo-platonic school reiich such a height of philosophy as when nearest its end. uniting the mystic theosophy of old egypt with the refined philosophy of the greeks; nearer to the ancient mysteries of thebes and memphis than they had been for centuries; versed ia the science of soothsaying and divination, as in the art of the therapeutiaia; friendly with the acutest men of the jewish nation, who were deeply imbued with the zoroastnan ideas, the neo-platonists tended to amal- gamate the old wisdom of the oriental kabala with the more refined conceptions of the occidental theosophists. notwithstanding the trea- son of the christians, who saw fit for political reasons after the days of con

ecclesiastical eye-witnesses, therefore, we are at liberty to say that the christian world owes its 'word of god' to a 649. ejiilu qf banuaat, viii, 11-13 (hone edit: londod, 1820. 650. mobheiin: ecd. hitf, cent. iv. part ii, ch. t. 12. 651. socrates: eat. hit, i, ix. 652. ibid, i, viii. 652a. fkbric: bibl. graeea, lib. vi, iii, vii 'synodus nicaeua' digitizecoy google 252 isis unveiled method of divination, for resorting to which the church subaequently condeoined unfortunate victima as conjurers, enchanters, magicians, witches, and vaticinittors, and burnt them by thousands! in treating of thb truly divine phenomenon of the self-sorting manuscripts, the fathers of the church say that god himself presides over the sortes. as we have shown elsewhere, augustine confesses that he himself use

resorting to which the church subaequently condeoined unfortunate victima as conjurers, enchanters, magicians, witches, and vaticinittors, and burnt them by thousands! in treating of thb truly divine phenomenon of the self-sorting manuscripts, the fathers of the church say that god himself presides over the sortes. as we have shown elsewhere, augustine confesses that he himself used this sort of divination. but opinions, like revealed rehgions, are liable to change. that which for nearly fifteen hundred years was imposed on christendom as a book, of which every word was written under the direct supervision of the holy ghost; of which not a syllable, nor a comma could be changed without sacrilege, is dow being retranslated, revised, corrected, and clipped of whole verses, in some cases of

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

ie from boyhood" digitizecoy google digilizocb, google digilizocb, google !cb, google digilizocb, google digilizocb, google digilizocb, google digilizocb, google i digilizocb, gooesby the same author the golden dawn the tree of life the middle pillar the philosopher's stone the eye in the triangle a garden of pomegranates in this series how to make and use talismans a practical guide to geomantic divination by israel regardie the aquarian press 37/38 margaret street, london, w.e first published june 1972 israel regardie 1972 contents introduction 1. the gcomantic symbols 2. method 3. the judge and two witnesses 4. the question 5. the i louse 6. the presiding genius 7. summary of divining process 8. an example paqc 7 11 20 33 3g 39 42 50 isbn 0 85030 094 0 hardback) isbn 0 85030 095 9 (pape

ost cases being aware of the direct mechanisms involved, so every man and woman possesses some latent capacity for extra-sensory perception. some more, some less. the major contribution of this book is not so much slanted in the direction of prediction of what is yet to come, but to facilitate the growth and expression of this inner psycho-spiritual ability. to this extent, any and all systems of divination may be considered useful. amongst the more commonly used methods are the tarot cards, astrology, palmistry, graphology, and many others. the method to be described here, geomancy, is favoured above all others because it is basically so simple to operate. one can use it quickly to obtain a simple 'yes' or 'no' answer. with sufficient practice, enough skill can be developed to provide con

wer. with sufficient practice, enough skill can be developed to provide considerable amplification of the first straight answer. the more practical acquaintance one has with other divinatory systems, and the more one can bring that knowledge and experience to bear upon the geomantic reading, the more the primary simple reading can be extended. what is perhaps more 8 a practical guide to geomantic divination important than most is an elementary knowledge of the basic principles of astrology. one does not need a profound working knowledge of astrology. but if there is some familiarity with the basic meanings of the planets, signs and houses, the mechanisms of geomancy become relatively easier to apply and understand. the rationale of divination is admittedly obscure. a large tome could readi

what one psychological school has come to call 'complexes' aggregates of mental contents, heavily charged with energy and feeling or by what another school has termed 'archetypal images. there is little need to hammer away at these basic facts; they have been too well and too long established. it should become apparent then that the mechanisms of preparing the geomantic symbols to be used for the divination are almost completely under the control of these unconscious factors. we may assume, by the same token, that they have personalities of their own which, in geomancy, are called the governing genii of the planets operating through the element of earth. introduction 9 jung's definition of the collective unconscious, which is involved in these concepts, is so appropriate that i feel compel

a dreamer of age-old dreams, and, owing to his immeasurable experience, he would be an incomparable prognosticator. he would have lived countless times over the life of the individual, of the family, tribe and people, and he would possess the living sense of the rhythms of growth, flowering and decay' it is from this basis that the dogmatic statement can be made that through the use of geomantic divination, this 'incomparable prognosticator' is permitted to operate and provide the answers to specific questions. various aspects of this 'age-old dreamer of dreams' are invoked, as it were, by the geomantic technique, depending upon the type and nature of the matter enquired about. some of crowley's thinking relative to divination is 10 a practical guide to geomantic divination also particula

e answers to specific questions. various aspects of this 'age-old dreamer of dreams' are invoked, as it were, by the geomantic technique, depending upon the type and nature of the matter enquired about. some of crowley's thinking relative to divination is 10 a practical guide to geomantic divination also particularly apt to our enquiry, and is therefore worth quoting 'the theory of any process of divination may be stated in a few simple terms '1. we postulate the existence of intelligences, either wi t h i n or without the diviner, of which he is not immediately conscious (it does not matter to the theory whether the communicating spirit so called is an objective entity or a concealed portion of the diviner's mind) we assume that such intelligences are able to reply correctly within limits

dot will hereafter be called odd or uneven, and the double dot will be called even. the sixteen figures are merely variations of the several ways in which one or two dots may be arranged in four lines. it is not wholly" unlike the yi king system in this respect where, from the simple yin (broken) and yang (unbroken) lines, sixty-four hexagrams are evolved, each with a specific meaning. geomantic divination differs only in that the method of dealing with these sixteen symbols gives more complete and elaborate answers than does the yi. the method of operation, however, is not too dissimilar: reliance upon the laws of chance, the geomantic intelligences, or the operation of the unconscious psyche. for my purpose, they are equivalent terms. these sixteen figures are attributed, first, to the

JASMUHEEN THE FOOD OF GODS

he occult and the metaphysical, whereas the pragmatic confucian tradition considers these of only marginal importance, even though their reality is not denied. the founder of taoism, lao-tzu, historically remains an obscure figure. the principal source of information about his life is a biography written in about 100 bc. he was said to be a court official advising in matters such as astrology and divination, and was in charge of the sacred books. the name lao-tzu seems to represent a certain type of sage rather than an individual name, and the relevant books of instruction seem to have a number of authors. the 6 healing sounds of the tao have been developed to release the denser frequency emotions that we often store in our organs. the nourishing frequency of the food of gods is held in ev

erates with fire. ix chel. mayan moon goddess married to the sun, is the midwife to creative ideas. goddess of fertility and freedom. patron of childbirth and medicine. hina .polynesian goddess said to be the original creator of the world, of gods and goddess and of humans. represents the ability to be nourished in all situations. brigid. celtic triple goddess of fire and inspiration, healing and divination. oya. african yoruban goddess of weather and brazilian macumba deity of change, women call on her for protection when in hard to resolve situations. baba yaga. slavic birth-death goddess who inspires us to get in touch with our wild woman and free our vital, instinctual and primal energies by integrating our self destructive behavior. maya. hindu mother of creation, weaver of the web of

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

cendant with her influences; or when night is abroad, throned in her cope of stars letters, from their first judiciary arrangement in the heavens, spelling out continually new astrological combinations. for astrology was the mother, as she was the precursor, of astronomy, and was once a power; into whatever mean roads the exercise of the art of her servants has strayed now, in unworthy and indign divination, and in the base proffer of supposed gipsy arts ministration becomes ridiculous (or made so, which was once mighty and sublime. the pyramidal or triangular form which fire assumes in its ascent to heaven is in the monolithic typology used to signify the great generative power. we have only to look at stonehenge, ellora, the babel-towers of central america, the gigantic ruins scattered a

f the chances of which no man the colour white. 185 can speak, to justify merlin at once, and to astonish and bewilder, by the long-delayed evolvement of the centuries in which at last the realisation and the misfortune become simultaneously apparent: for which, and for the possibilities of which, we will terminate in the adjuration of the sublime romans, those masters in the art of augury and of divination, absit omen! but thus much we have chosen to explain about the colour white, in justification of the ideas of the rosicrucians as to the supernatural power of colours; and as to the magical qualities of those occult influences which they determined, in their philosophical vocabularies, strangely and mysteriously to call the signatures of things. ancient crosses: margam, south. wales; st

JESSUP MK THE CASE FOR THE UFO

mo sapiens takes a beating for our present egotistical state of culture was preceded by another of unfathomable age. if intellectual development is that old, isn't it logical that it may have created a form of flight not yet known to our engineers? let's forget the fifth decimal place go back to unity to the objective assimilation of qualitative data; back to philosophical generalizations and the divination of natural law; back, in fact, to the mentality of a humboldt, a newton, a copernicus. science is starved for such ability, more than at any time in the past century. a dr. gurlt, in 1877, reported an object found in a tertiary coal bed. in several magazines of that general period there were questions from speculative scientific men as to why, if meteors have been encountering the earth

K AMBER THE BASICS OF MAGICK

dance, postures and mudras d. meditation, trancework and hypnosis, fascination e. stone magick f. candle magick g. amulets and talismans; power objects or "psychic batteries" h. healing 1. psychic (visualization, laying on of hands) 2. herbal 3. energy channeling iwht auras and chakras 4. color therapy the basics of magick get any book for free on: www.abika.com 3 5. other systems listed above i. divination 1. scrying 2. astrology 3. tarot 4. runesticks 5. lithomancy (casting the stones) 6. i ching 7. other systems 8. pendulum or radiesthesia j. astral travel k. thought forms; wraths, fetches, artificial elementals l. extra-sensory perception 1. clairsentience 2. clairvoyance 3. clairaudience 4. precognition 5. telepathy 6. telempathy 7. psychometry 8. telekinesis 9. teleportation m. sympa

arthur diekman, the observing self. w.y. evans-wentz, tibetan yoga and secret doctrines. sandra gibson, beyond the mind. king and skinner, techniques of high magic. swami sivananda, kundalini yoga. john woodroffe (pseud. for arthur avalon, the serpent power. the basics of magick get any book for free on: www.abika.com 20* magick 6- thoughtforms and spirits* although there are hundreds of kinds of divination, the principle ones are astrology, geomancy, the tarot, the i ching, and direct psychic means (especially clairvoyance. true divination is more than a mechanical system, for it implies true psychic interpretation (receiving. some form of divination is often used in magick ritual to communicate with the entity invoked. since divination operates through the mind, it is affected and biased

tion (receiving. some form of divination is often used in magick ritual to communicate with the entity invoked. since divination operates through the mind, it is affected and biased by the mind. our attitudes and fears may alter it. sometimes results are very detailed, and accurate- but not always. often the future is plastic and changeable anyway, and the use of magick may alter the result. thus divination shows tendencies only, which may be helpful, but must not rule us. developing clairvoyance it is possible to improve your natural ability with clairvoyance through practice. a good start might be to look around you, then close your eyes and try to picture your surroundings. this is also good exercise for visualization. and visualization is an essential talent in magick. open your eyes a

LAITMAN M THE KABBALAH EXPERIENCE

d what kabbalists know of the future, they do not tell, because there is a strict prohibition on that. if further knowledge beyond that, which man already has, would benefit man, the creator would have revealed it to us. but knowing beyond what we should know harms us, because it denies us free choice and the possibility for correction. that is why it says unequivocally, neither shall ye practice divination nor soothsaying (leviticus, 19, 26, and thou shalt not suffer a sorceress to live (exodus 22, 17. you can see for yourself how much unnecessary commotion there was at the dawn of the new millennium, as a result of the fortune telling of nostradamus. in fact, nothing happened and the year went by peacefully, as did all the years before it. man yearns to believe in what he knows. he wants

ent of humanity. for that reason, i am delighted with what is happening. however, as in anything else, after the current enthusiasm there will come disappointment, because magic has existed for thousands of years, and if there were anything real to it, people would have long been using those methods for personal profit in a systematic and scientific way. the torah says. kneither shall ye practice divination (leviticus 19, 26, meaning, do not perform witchcraft, although it is possible. when one uses witchcraft, it seemingly improves one s situation. a visit to a fortune teller performs only a temporary change. but the change is only on the physical level, and for that you don t have to be a kabbalist, or have spiritual forces behind you. the force that exists in our world is enough to slig

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

ncubi (male demons) and succubi (female demons. like other medieval thinkers, aquinas believed that demons could seduce human beings, particularly in the dream state. he further speculated that should a succubi conceive after having intercourse with a man, the result would be a giant, like the nephilim mentioned in genesis 6:4. aquinas also perceived dark forces at work behind many cases of dream divination. he distinguished between lawful dreams proceeding from natural causes or divine revelation and dreams proceeding from demons: but if divination of this kind arises from a revelation by demons with whom there is an agreement either openly because they have been invoked to this end, or implicitly because a divination of this kind is extended beyond what it can possibly reach, the divinat

orld today, the great ethnic faiths of india, china and japan major in demonism, as well as the animistic religions of africa, south america and some islands. conservative christians take a similar position with respect to occult/metaphysical/new age religion. to cite a sample passage from lee and hindson s angels of deceit: today people are experimenting with astrology, witchcraft, ouija boards, divination, channeling, tarot cards, fortune-tellers, mediums, crystals and shamans.mankind has come to the final conclusion of disbelief in god and has turned to belief in the very opposite! satan has cleverly convinced the modern mind that he is not to be taken seriously until all other spiritual options are exhausted. then, when empty souls turn to him in desperation, he can take them over comp

t, if the spell works, it is by the power of thought. an herb-filled poppet or cloth doll is often used during a love ritual. it is identified with the individual who is the object of the spell, so that it becomes the person during the ritual.the doll may be marked with the name of the target person or contain a lock of her or his hair. the purpose of some spells, which can be considered forms of divination, is that of seeing one s future lover in a dream. this tradition has been appropriated by modern satanism, although satanist spells tend to focus more specifically on lust. a sample lust ritual is, for example, contained in anton szandor lavey s the satanic bible. after setting the mood and invoking the appropriate energies, the male declares: my rod is athrust! the penetrating force of

futhark, those being the first six letters in that alphabet. the irish runes are usually called ogham. despite claims about the originality of these systems of writing, the current scholarly consensus is that these systems, like the systematizing of the irish and nordic myths, were imitations of greek and latin models. currently there is a significant popular interest in the runes as a system of divination, particularly among individuals with an interest in ancient norse mythology and spirituality, including satanists with nazi leanings. the classical authors who mention the runes note they were used for divination, but otherwise provide no details on the practice. this gap in our knowledge has been addressed during the last twenty-five years by popular authors who have advanced speculati

ticularly among individuals with an interest in ancient norse mythology and spirituality, including satanists with nazi leanings. the classical authors who mention the runes note they were used for divination, but otherwise provide no details on the practice. this gap in our knowledge has been addressed during the last twenty-five years by popular authors who have advanced speculative systems for divination by means of the runes. sets of runes carved on small wooden or stone blocks, plus an instruction manual explaining how to cast and interpret them, can now be purchased even in chain bookstores in shopping malls. for further reading: davidson, h. r. ellis.myths and symbols in pagan europe. syracuse, ny: syracuse university press, 1988. in this detail of the 7th century anglo saxon artifa

LIBER 777

3 the vision of sorrow[[vision of wonder] kwan-se-on, the yin and khwan. 4 the vision of love. 5 the vision of power. 6 the vision of the harmony of things (also the mysteries of the crucifixion[[beatific vision] li 7 the vision of beauty triumphant. 8 the vision of splendour [ezekiel. 9 the vision of the machinery of the universe. 1010 the vision of the holy guardian angel or of adonai. khan 11 divination sun 12 miracles of healing, gift of tongues, knowledge of sciences sun 13 the white tincture, clairvoyance, divination by dreams kan and khwan 14 love-philtres tui 15 power of consecrating things. 16 the secret of physical strength. 17 power of being in two or more places at one time, and of prophecy. 18 power of casting enchantments. 19 power of training wild beasts. 20 invisibility, p

ntersection of 19, 57, 48. on 78 erect an equilateral b with its apex away from 1. produce 19 to 10, join 7-10, 8-10. daath is at the junction of 25, 34. see figure. cols. xv.-xviii. daath lavender, grey-white, pure violet, grey flecked gold. herschel silver flecked white. col. xvi, line 10. for d, c, b, and e. col. xix. urim and thummim= auramoth and thoum mou, egyptian gods. they are methods of divination by b and e. col. xx, line 32. these gods preside over the pieces in rosicrucian chess. 5 d of b bishop ywoum mwou c of b queen i#haourey b of b knight hnwou vw/s e of b pawn kabexneuf e of b castle wauwqi# a of b king vaourw d of c bishop xoni# ya mwou c of c queen y/wour i# mwog b of c knight ceba qnwou haour i# ya mwou e of c pawn ]wmayv e of c castle s/weu ya i# a of c king pya qav/n

down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-fetched and irrelevant) attributions of various things are to be found in burton s arabian nights, in the tale of abn al-husn and his slave-girl tawaddud. col. cxxxiii. the symbolic forms and divination meanings of these cards can be readily constructed from considerations of their natures as here indicated. line 5. this is the first decan, and begins from cor leonis. col. cxxxviii. astrological symbols are derived from the primary forms cross, crescent, circle. col. clxxiii. for meaning and special function, see original.13 they should, but do not, accurately refer to the divisions of

e t 1 kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger and obscurity genoj. 4 1 2 e of= mbng youth and ignorance. 5 2 7= of+ hs waiting, sincerity. 6 7 2+ of= sung contention, opposition, strength in peril. 7 0 2 9 of= sze multitude, age and experience. 8 2 0= of 9 p help. the hexagrams 43 figure. nature. name. divi

hsi o kh small restraint. 10 7 6+ of c l pleased, satisfaction, treating, attached to, a shoe. 11 0 7 9 of+ th i spring, tree course. 12 7 0+ of 9 ph decay, patience, obedience, autumn, shutting up, restriction 13 7 5+ of! thung zbn union (of men. 14 5 7! of+ t y great havings. 15 0 1 9 of e khien humility. 16 4 0 b of 9 y harmony and satisfction. table of correspondences 44 figure. nature. name. divination and spiritual meaning. 17 6 4 c of b sui following 18 1 3 e of d k troublesome services, arrest of decay, hard work. 19 0 6 9 of c lin approach of authority, inspect, comfort. 20 3 0 d of 9 kw n manipulating, contemplating. 21 5 4! of b shih ho union by gnawing, legal constraint. 22 1 5 e of! p ornament, freewill. 23 1 0 e of 9 po overthrow, couch. 24 0 4 9 of b f returning, visit from

sui following 18 1 3 e of d k troublesome services, arrest of decay, hard work. 19 0 6 9 of c lin approach of authority, inspect, comfort. 20 3 0 d of 9 kw n manipulating, contemplating. 21 5 4! of b shih ho union by gnawing, legal constraint. 22 1 5 e of! p ornament, freewill. 23 1 0 e of 9 po overthrow, couch. 24 0 4 9 of b f returning, visit from friends. the hexagrams 45 figure. nature. name. divination and spiritual meaning. 25 7 4+ of b w wang simplicity and sincerity, earnestness. 26 1 7 e of+ t kh great accumulation. 27 1 4 e of b nourishment, upper jaw. 28 6 3 cof d t kwo great carefulness, weak beam. 29 2 2= of= khan pit, defile, peril. 30 5 5! of! l inherent in, attached to, docility. 31 6 1 c of e hsien influencing to action, all, jointly. 32 4 3 b of d hbng perseverance, keepi

nd sincerity, earnestness. 26 1 7 e of+ t kh great accumulation. 27 1 4 e of b nourishment, upper jaw. 28 6 3 cof d t kwo great carefulness, weak beam. 29 2 2= of= khan pit, defile, peril. 30 5 5! of! l inherent in, attached to, docility. 31 6 1 c of e hsien influencing to action, all, jointly. 32 4 3 b of d hbng perseverance, keeping to the path. table of correspondences 46 figure. nature. name. divination and spiritual meaning. 33 7 1+ of e thun returning, avoiding, retirement. 34 4 7 b of+ t kwang violence, the great ram. 35 5 0! of 9 tzin to advance (good. 36 0 5 9 of! ming intelligence, wounded. 37 3 5 d of! ki zbn household, wifely duty. 38 5 6! of c khwei disunion, family discord. 39 2 1= of e kien lameness, immobility, difficulty. 40 4 2 b of= kieh unravelling (a knot &c. the hexag

LIBER ALEPH

judgment and decision is great delicacy, but most in these matters of the will. for thou art advocate as well as judge, and unless thou have well organized thy mind thou art bondslave of prejudice. for this cause it is adjuvant to thy wisdom to call witnesses that are not of thine own nature, and to ask oracles whose interpretation is bound by fixed rule. this is the use of the book tarot, of the divination by earth, or by the other elements, or by the book yi-king, and many another mode of truth. thou knowest by thine experience that these arts deceive thee not, save insofar as hou deceivest thyself. so then to thee that art nemo is no siege perilous at this table, but to them that are yet below he abyss is very notable danger of error. yet must they train themselves constantly in these m

LIBER COLLEGII SANCTI

ree for four days for advancement at the end of that period. 2. he shall pass the four tests called the powers of the sphinx. 3. he shall apply himself to understand the nature of his initation. 4. he shall commit to memory a chapter of liber vii; and furthermore, he shall study and practice liber o in all its branches: also he shall begin to study liber h and some one commonly accepted method of divination. he will further be examined in his power of journeying in the spirit vision. 5. beside all this, he shall perform any tasks that his zelator in the name of the a a and by its authority may see fit to lay upon him. let him be mindful that the word neophyte is no idle term, but that in many a subtle way the new nature will stir within him, when he knoweth it not. 6. when the sun shall ne

cticus at the pleasure of the latter for the conferring of advancement. 1. the practicus shall proceed to the grade of philosophus at any time that authority confers it. 2. he shall pass examinations in liber dcclxxvii, the qabalah, and the sepher sephiroth. he shall attain complete success in liber iii, cap i. 3. he shall further show some acquaintence with and experience of his chosen method of divination. yet he shall be his own judge in this matter. 4. he shall commit to memory liber xxvii and pass examinations in the ritual and meditation practice given in liber xvi. further, he shall pass the mediation practice s.s.s, in liber hhh. 5. besides all this, he shall apply himself to a way of life wholly suited to the path. let him remember that the word practicus is no idle term, but that

LIBER DCCCLX JOHN ST

i [the nature of this ritual is explained later..ed] 5.10 i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron presse, too, at the dome. at the risk of violating the precepts of zoroaster 170 and 144 i propose to do a tarot divination for this operation.1 1 [in westcott.s edition, fragment 144 of the chaldaan oracles runs .direct not thy mind to the vast surfaces of the earth; for the plant of truth grows not upon the ground. nor measure the motions of the sun, collecting rules, for he is carded by the eternal will of the father. and not for your sake alone. dismiss (from your mind) the impetuous course of the moon

m the attainment may take. just so, if one goes to call upon a friend, he may be walking or riding or sleeping. thus, then, is adonai hidden from me. i know where he lives; i know i shall be welcome if i call; but i do not know whether he will invite me to a banquet or ask me to go out with him for a long journey. it may be that the rota will give me some hint [we have omitted the details of this divination..ed] i am never content with such divinations; trustworthy enough in material concerns, in the things of the spirit one rarely obtains good results. the first operation was rather meaningless; but one must allow (a) that it was a new way of dealing those cards for the opening of an operation (b) that i had had two false starts. the final operation is certainly most favourable; we shall

will can he flog his tired cattle along the trail. so poor a thing is he that he will even seek an oracle from the book of zoroaster.1 done. zoroaster respectfully wishes to point out that .the most mystic of discourses informs us.his wholeness is in the supra-mundane order; for there a solar world and boundless light subsist, as the oracles of the chaldeans affirm. not very helpful, is it? as if divination could ever help on such exalted planes! as if the trumpery elementals that operate these things possessed the secrets of the destiny of an adept, or could help him in his agony! for this reason, divination should be discarded from the start: it is only a .mere toy, the basis of mercenary fraud. as zoroaster more practically assures us. yet one can get the right stuff out of the tarot (o

LIBER E

with practice it will be found more and more to approximate to the ideal. ii physical clairvoyance 1. take a pack of (78) tarot playing cards. shuffle; cut. draw one card. without looking at it, try and name it. write down the card you name, and the actual card. repeat, and tabulate results. 2. this experiment is probably easier with an old genuine pack of tarot cards, preferably a pack used for divination by some one who really understood the matter. 3. remember that one should expect to name the right card once in 78 times. also be careful to exclude all possibilities of obtaining the knowledge through the ordinary senses of sight and touch, or even smell. there was once a man whose finger-tips were so sensitive that he could feel the shape and position of the pips, and so judge the car

LIBER GRADUUM MONTIS ABIEGNI

llions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. and behold! ere the moon waxed thrice he became an uraus serpent, and the poison of the fang was established in him and his seed even for ever and for ever .liber lxv, ch. v. vv. 51-56. ritual& meditation practice to destroy thoughts talismans, evocations mahasatipathana etc. methods of divination meditation practices equivalent to ritual cxx control of astral plane rising on the planes meditation practice on expansion of consciousness meditation practices equi- valent to ritual dclxxi leads to the grade of adeptus major leads to the grade of adeptus exemptus adeptus minor ritual viii ritual revealed in vision of eighth athyr probationer neophyte zelator practicus philosophus the

a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. liber xiii 4 4. the practicus. his duties are laid down in paper d, class d. instruction and examination in the qabalah and liber 777. instruction in philosophical meditation (gnana-yoga* examination in some one mode of divination: e.g. geomancy,8 astrology,9 the tarot.10 theoretical. he is given a meditation-practice on expansion of consciousness.11 he is given a meditation-practice in the destruction of thoughts.12 instruction and examination in control of speech. practical.13 further, he casts the magic cup. no ritual admited to the grade of philosophus, which is conferred by authority when the task of the pra

was published in 1972 under crowley fs name as the complete [sic] astrological writings, edited by john symonds and kenneth grant. the entire work, bound up with some shorter writings on astrology by crowley, was printed in 2003 as the general principles of astrology, edited by william breeze. 10 see gliber lxxviii, a description of the cards of the taro h (in equinox i (8) and reprinted as tarot divination with a largely spurious author credit to crowley.it is a very slight adaptation of a golden dawn instruction, and equinox iii (5, the book of thoth, a largely original work of crowley fs (sometimes also designated liber 78. 11 liber 536, gbatracoboofrenokosmomacia. h 12 gliber turris vel domus dei h (xvi. 13 see gliber iii vel jugorum, h i. 14 see gliber astarte vel berylii h (175) 15 n

LIBER LLL PARADIGMAT PIRATE

emotional states, depending on tone and pace. there are some styles of drumming that can apparently cause sexual arousal or intense feelings of anger. extensive work with drumming will probably reveal these patterns, but the magician fs primary concern should be on entering a state of gnosis through the physical medium of this type of gnosis. drumming works well with visionary trance (in terms of divination, invocation of various godforms that are associated with the drum (or thunder) and can be used very well in group ritual settings. chanting/glossalaylia the process of repeating a simple phrase or a random collection of syllables for an extended period of time will also produce single-pointed consciousness. while chanting can be conducted in a subdued fashion during a meditative session

LIBER LXXVIII

their nature. cards of opposite natures on either side weaken it greatly, for either good or evil. swords are inimical to pentacles. wands are inimical to cups. swords are friendly with cups and wands. wands are friendly with swords and pentacles. if a card fall between two other which are mutually contrary, it is not much affected by either. a description of the cards of the taro 53 a method of divination by the tarot [this method is that given to students of the grade adept adeptus minor* in the r.r. et a.c. but it has been revised and improved, while certain safeguards have been introduced in order to make its abuse impossible..o.m] 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical charact

to left. 4. find the significator. it be in the y pack, the question refers to work, business, etc; if in the h pack, to love, marriage, or pleasure; if in the w pack, to trouble, loss, scandal, quarrelling, etc; if in the# pack, to money, goods, and such purely material matters [sic, read zelator adeptus minor. t.s] 54 liber lxxviii 5. tell the querent what he has come for: if wrong, abandon the divination. 6. if right, spread out the pack containing the significator, face upwards. count the cards from him, in the direction in which he faces. the counting should include the card from which you count. for knights, queens and princes, count 4. for princesses, count 7. for aces, count 11. for small cards, count according to the number. for trumps, count 3 for the elemental trumps; 9 for the

is that of the beginning of the affair. 7. pair the cards on either side of the significator, then those outside them, and so on. make another gstory, h which should fill in the details omitted in the first. 8. if this story is not quite accurate, do not be discouraged. perhaps the querent himself does not know everything. but the main lines ought to be laid down firmly, with correctness, or the divination should be abandoned. second operation development of the question 1. shuffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator, e.g. in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the si

uffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator, e.g. in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divination. 5. read the stack counting and pairing as before. a description of the cards of the taro 55 third operation further development of the question 1. shuffle, etc, as before. 2. deal cards into twelve stacks for the twelve signs of the zodiac. 3. divine the proper stack and proceed as before. fourth operation penultimate aspects of the question 1. shuffle, etc, as before. 2. find the sign

. count and pair as before [note that the nature of each decan is shewn by the small card attributed to it, and by the symbols given in liber dcclxxvii, cols. 149-151] fifth operation final result 1. shuffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before [note that one cannot tell at what part of the divination the present time occurs. usually op. 1 seems to indicate the past history of the question; but not always so. experience will teach. sometimes a new current of high help may show the moment of consultation. i may add that in material matters this method is extremely valuable. i have be

st history of the question; but not always so. experience will teach. sometimes a new current of high help may show the moment of consultation. i may add that in material matters this method is extremely valuable. i have been able to work out the most complex problems in minute detail. o. m] note. this text was published in equinox i (8. it has also been published on its own under the title tarot divination (weiser. in the gsyllabus h in equinox i (10) it was declared to be liber lxxviii in class b. in the gpramonstrance h in equinox iii (1, a forthcoming publication under this number was decribed as g ca complete treatise on the tarot giving the correct designs of the cards with their attributions and symbolic meanings on all planes. h which eventually manifested as the book of thoth, pub

ded in the text are presumably by crowley. the tarot papers go h and gp, h a rather abstruse astrologico-qabalistic treatise concerning the projection of the tree of life into a solid sphere and the mapping of the 78 cards to the celestial heavens, are omitted. versions may be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic. the most significant change in the divination method is that in the golden dawn version one counted 5 rather than 11 for aces; also, the g.d. paper instructed selection of the significator based on the appearance of the querent (c) ordo templi orientis this e-text last revised 25.08.2olliber mmcmxi a note on genesis from the paper written by the v.h. fra. i.a. 5 =68 (allan bennett) a a publication in class c issued by order: d.d.s

LIBER MMM

become capable of virtually anything. all works of metamorphosis should be committed to the magical diary. 18 magic success in this part of the syllabus is dependent on some degree of mastery of the magical trances and metamorphosis. this magical instruction involves three techniques: ritual, sigils, and dreaming. in addition, the magician should make himself familiar with at least one system of divination: cards, crystal gazing, runesticks, pendulum, or divining rod. the methods are endless. with all techniques, aim to silence the mind and let inspiration provide some sort of answer. whatever symbolic system or instruments are used, they act only to provide a receptacle or amplifier for inner abilities. no divinatory system should involve too much randomness. astrology is not recommended

ises, this desire is sacrificed (forgotten) and the sigil is concentrated on instead. after holding the sigil in the mind for as long as possible, it is wise to banish it by evoking laughter. a record should be kept of all work with sigils but not in such a way as to cause conscious deliberation over the sigilized desire. 22 dreaming the dream state provides a convenient egress into the fields of divination, entities and exteriorization or out of the body experience. all humans dream each night of their lives, but few can regularly recount their experiences even a few minutes after waking. dream experiences are so incongruous that the brain learns to prevent them interfering with waking consciousness. the magician aims to gain full access to the dream plane and to assume control of it. the

a book and writing instrument next to the place of sleeping at all times. in this, record the details of all dreams as soon as possible after waking. to assume conscious control over the dream state, it is necessary to select a topic for dreaming. the magician should start with simple experiences, such as the desire to see a particular object (real or imaginary) and master this before attempting divination or exteriorization. the dream is set up by strongly visualizing the desired topic in an otherwise silenced mind, immediately before sleep. for more complex experiences the method of sigils may be employed. a record of dreams is best kept separate from the magical record as it tends to become voluminous. however any significant success should be transferred into the magical diary. though

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

est account of the war between the asir and vanir, understood here of course as a historical conflict. the exchange of hostages is present, although with slightly different details. however, the mixing of spittle and creation of the mead of poetry are wholly absent, doubtless in keeping with snorri fs historical project here. mimir fs head is sent back to the asir and pickled by odin and used for divination, but we must accept that snorri found such a concept within historical possibility. he would have been aided in such a supposition by the veneration and use of relics within christian europe of the middle ages. also as part of the settlement after the war between the asir and vanir, njord, frey, and freyja join the asir, and freyja brings the magic art of seid, a form of sorcery and div

ible that the scribes of the poetic edda and a thirteenth-century audience could have understood the stanza as referring literally to a battle of peoples. although these stanzas are anything but clear, they seem to tell of a battle precipitated by the entry of gullveig or heid among the asir. they were unable to kill her with spears or fire, and she was a practitioner of seid, the ancient form of divination and of magic in general. since snorri says that freyja brought seid to the asir, many scholars have assumed that gullveig/heid is actually freyja, one of the vanir, and that her corruption of the asir precipitated the war. gullveig appears to mean ggold-drink h or possibly ggold-intoxication h; heid means perhaps gshiny. h stanza 23 seems to have to do with an inability to reach a truce

tynski, ggermanic divinities in weekday names, h journal of indo-european studies 3 (1975: 368.384. interpretatio romana groman interpretation, h that is, translations of the germanic gods into the roman equivalents. although caesar has something to say about the germanic gods, this notion refers especially to tacitus, germania, chapter 9, in which tacitus attempts a discussion of gods, cult, and divination. mercury, he says, receives the greatest worship, even human sacrifice. animals are sacrificed to hercules and mars, and a portion of the suebi sacrifice to isis (an egyptian goddess who was known to the romans, in what tacitus regards as a ritual of foreign origin because of the use of a ship. in the interpretatio germanica, we know the latin weekday names that were being translated, b

resound over it; gthere odin and saga/ drink through all the days/ happy, out of a golden cup. h the similarity of sokkvabekk to fensalir, frigg fs dwelling; odin fs open drinking with saga; and the usual etymology of the name, which relates it to the verb sja, gto see h and understands her as a seeress, have led most scholars to understand saga as another name for frigg. seid a form of magic and divination, associated in the mythology especially with odin. snorri sturluson offered a description of seid as carried by a euhemerized odin during scandinavian prehistory: odin knew that art called seid, which the greatest power accompanied, and he carried it out himself. through it he could determine the fates of men and things yet to happen, and also to arrange death or bad luck or ill health

the red, which is set in greenland just before the conversion to christianity. famine has overrun a certain region, and a seid-woman is asked to prophesy its duration. she ascends a platform, songs are sung, and she makes contact, she says, with spirits. she predicts a quick end to the famine and a prosperous future for the woman, herself a christian, who helped with the magic songs. besides this divination, other examples of seid in the sagas are like that described for odin, in that seid can be used to do bad things for people. as the master of wisdom and of verse, odin would naturally be the mythological figure closest to this kind of magic, and in fact one skald says that odin used seid on rind, whom he seduced or raped to beget an avenger for baldr. freyja, on the other hand, never us

LUCIFERIAN SORCERY

up: a few examples of use of the triple hermetic circle would be the following (but not limited to: high ceremonial sex magick (the union of gods and goddesses) workings of the antichrist (belarion armiluss al dajjal self transformation rituals) the infernal sabbat workings familiar or servitor creations mass or group ceremonial invocations or evocations goetic or rituals of sorcery necromancy or divination rituals the calling of the four quarters of the triple hermetic circle of hamara t western quarter guardian of the gateway- azatu-hermanubis, opener of the way. i call your presence forth towards this circle. anubis, god of the twilight from which the guardians shall watch; bring forth thy jackals howling at the barrier anubis, who initiates unto the path of the dead, come forth! by the

MAGIC AND SPELLS

dividual components of spells is part of the weave. magic not only flows from source to spellcaster through the weave, the weave gives spellcasters the tools they need to shape magic to their purposes. whenever a spell, spell-like ability, supernatural ability, or magic item functions, the threads o the weave intertwine, knit, warp, twist, and fold to make the effect possible. when characters use divination spells such as detect magic, identify, or analyze dweomer, they glimpse the weave. a spell such as dispel magic smooths the weave, attempting to return it to its natural state. spells such as antimagic field rearrange the weave so that magic flows around, rather than through, the area affected by the spell. areas where magic goes awry, such as wild tragic zones and dead magic zones, rep

the extent of any dead magic within the spell's range. naturally, a weave user must be outside the affected area in order to employ this tactic. effects of dead magic a dead magic zone functions in most respects as an antimagic field spell, except that it does not impede the spells or spell-like abilities of shadow weave users, nor does it interfere with the operation of shadow weave magic items. divination spells cannot detect subjects that are within dead magic zones. finally, it isn't possible to use a teleportation effect to move into or out of a dead magic zone. a dead magic area cannot temporarily be returned to normal function. a wish or miracle spell permanently repairs all dead magic zones in a 30- foot-radius area (or a 30-foot-radius portion of a larger dead magic zone) spellfif

o close range (25 ft+ 5 ft./2 levels) duration: instantaneous saving throw: reflex half spell resistance: yes ajet of roaring flame bursts from your outstretched hand, scorching any creature in a 5-foot-wide path to the edge of the spell's range. aganazzar's scorcher deals 1d8 points of damage per two caster levels, to a maximum of 5d8 points of damage. focus: a red dragon's scale. analyze portal divination level: brd 3, portal 2, sor/wiz 3 components: v, s, m/df casting time: 1 minute range: 60 ft' area: a quarter circle emanating from you to the extreme of the range duration: concentration, up to 1 round/level (d) saving throw: see text spell resistance: no you can tell if an area contains a magic portal. if you study an area for 1 round, you know the sizes and locations of any portals i

y special circumstances governing the portal's use (such as specific times when the portal can be activated, whether the portal is one-way or two-way, any of the usual properties listed in the building a portal section earlier in this chapter, and finally, a glimpse of the area where the portal leads. you can look at the area where the portal leads for 1 round. analyze portal does not allow other divination spells to extend through the portal. for example, you cannot also use detect magic or detect evil to study the area where the portal leads while viewing the area with analyze portal. for each property, you make a caster level check (1d20+ caster level) against dc 17. if fail, you can try again the next round. analyze portal has only a limited ability to reveal unusualproperties of porta

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

touched chord produces a harmony of sound, likewise the adjoining chords respond though not touched. similarly the idea they expressed by their concurrent acts while adoring the god came into accord with basic idea and, by an intellectual union, it was returned to them deiformed, and they thus obtained the idea of ideas. hence there sprang up in their souls, they thought, the gift of prophecy and divination, and they believed they could foretell future events, impending evils, etc. for as in the supreme mind everything is simultaneous and spaceless, the future is therefore present in that mind; and they thought that while the human mind was absorbed in the supreme by contemplation, by that union they were enabled to know all the future. nearly all that is represented in our tablet consists

d to posses her, and with eyes fixed on space and body rigid, she uttered the prophetic words. the predictions were usually in the form of hexameter verse, but the words were often ambiguous and sometimes unintelligible. every sound that she made, every motion of her body, was carefully recorded by the five hosii, or holy men, who were appointed as scribes to preserve the minutest details of each divination. the hosii were appointed for life, and were chosen from the direct descendants of deucalion. after the oracle was delivered, the pythia began to struggle again, and the spirit released her. she was then carried or supported to a chamber of rest, where she remained till the nervous ecstasy had passed away. iamblichus, in his dissertation on the mysteries, describes how the spirit of the

e interpenetrative substance permeating all of the other elements and acting as a common solvent and common denominator of them. the twelve-faced solid also subtly referred to the twelve immortals who surfaced the universe, and also to the twelve convolutions of the human brain--the vehicles of those immortals in the nature of man. while pythagoras, in accordance with others of his day, practiced divination (possibly arithmomancy, there is no accurate information concerning the methods which he used. he is believed to have had a remarkable wheel by means of which he could predict future events, and to have learned hydromancy from the egyptians. he believed that brass had oracular powers, because even when everything was perfectly still there was always a rumbling sound in brass bowls. he o

become silent, and musical stones productive of the sweetest harmonies. in recognition of the sanctity which the greeks and latins ascribed to stones, they placed their hands upon certain consecrated pillars when taking an oath. in ancient times stones played a part in determining the fate of accused persons, for it was customary for juries to reach their verdicts by dropping pebbles into a bag. divination by stones was often resorted to by the greeks, and helena is said to have foretold by lithomancy the destruction of troy. many popular superstitions about stones survive the so-called dark ages. chief among these is the one concerning the famous black stone in the seat of the coronation chair in westminster abbey, which is declared to be the actual rock used by jacob as a pillow. the bl

rds the orient, coins the occident, and rods the southern countries. the ten pip cards of each suit represent the nations composing each of these grand divisions. the kings are their governments, the queens their religions, the knights their histories and national characteristics, and the pages their arts and sciences. elaborate treatises have been written concerning the use of the tarot cards in divination, but as this practice is contrary to the primary purpose of the tarot no profit can result from its discussion. many interesting examples of early playing cards are found in the museums of europe, and there are also noteworthy specimens in the cabinets of various private collectors. a few hand-painted decks exist which are extremely artistic. these depict various important personages co

strands, reminding the discerning that the experience, gained during the twenty-four hours of the day (symbolized in masonry by the twenty-four-inch rule) becomes the threads from which are woven the garments of glory. the urim and thummim in the reverse side of the essen, or breastplate, was a pocket containing mysterious objects--the urim and thummim. aside from the fact that they were used in divination, little is now known about these objects. some writers contend that they were small stones (resembling the fetishes still revered by certain aboriginal peoples) which the israelites had brought with them out of egypt because of their belief that they possessed divine power. others believe that the urim and thummim were in the form of dice, used for deciding events by being cast upon the

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

ing; but this coincidence was just the first of many. the etruscan deity laran (also called maris later mars) was one of a pair of deities, twins. laran s twin was tages. according to legend laran had the head& neck of a swan in childhood before assuming human shape at maturity, and tages the wings of a swan. laran was a deity of protection, the protector of the flocks and the community, a god of divination and of agriculture and fertility. he was above all a god of the countryside in this form he was often named and represented as picus the red capped green woodpecker (picus viridis. with his sister turan he was the father of faunus the god of the wild forest. faunus also called silvanus is of course the patron of the hunt and as lupercus takes the form of a wolf. tages was sent to earth

er (picus viridis. with his sister turan he was the father of faunus the god of the wild forest. faunus also called silvanus is of course the patron of the hunt and as lupercus takes the form of a wolf. tages was sent to earth where he arose from the soil being ploughed by the etruscan swineherd tarchon, in the form of a small boy. the divine child taught tarchon the arts of haruspicy and augury (divination) before dying and ascending to the heavens. tarchon went on to found the city and royal line of tarquinia (and therefore of rome too, and the college of augurs who thereafter carried the crooked staff (lituus) of a swineherd as a symbol of office. the lituus also mimics the shape of a swans head and neck (this is not coincidental. the staff was used to mark out the area of sky used in t

MASTERING WITCHCRAFT

my bow, the laird o' brandon bears my brand; when'er they ride i' the border-side, they'll mind the fate o' the laird troughenramastering witchcraft by paul huson proudly brought to you by toc mastering witchcraft by paul huson a practical guide for witches, warlocks and covens contents: book cover (front (back) scan/ edit notes foreword introduction 1- first steps 2- preliminary preparations 3- divination 4- spells for lovers 5- counter magic and protection 6- vengeance and attack 7- the coven and how to form one appendix 1- the planetary hours appendix 2- glossary of witch words and terms bibliography (removed) scan/ edit notes format: v1.5 (pdf- no security) genera: wiccan/ witchcraft extra's: pictures included copyright: 1970/ 1972 first scanned: august/ 12/ 2002 foreword in the circl

your magical operations. of course, if it is a rival witch or maybe a whole coven that is interested in busting up your operation, then should they know the nature of the magic you are going to work, they will probably be able to figure out the time when you are going to perform say around the full moon. if they are worth their magical salt, they may also even figure out the place, by means of a divination. then it will be a matter of may the best witch win; magic against countermagic. but this is more properly a subject for chapters 5 and 6, which deal with countermagic and attack. here i shall restrict myself to sensible advice concerning the relatively simple matter of preserving a modicum of secrecy about your personal magical activities. you don't have to become paranoid, just avoid

emely simple. basically, there are two sides to the moon's character; when she is waxing, the bright moon; and when she is waning, dark of the moon. all spells of a constructive nature should be performed when the moon is bright, that is, waxing to full. these would include love magic of any sort, sorcery designed to bring luck or success, fertility charms, protection, countermagic, and of course divination. an old witch verse goes thus: pray to the moon when she is round luck with you shall then abound what you seek for shall be found in sea or sky or solid ground. as soon as the full moon is passed, we embark upon the dark of the moon, as the light wanes and nights get blacker. during this period you will perform all operations of a destructive or "black" nature, such as spells of attack

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

by an occult diagnosis of the situation inquired about, prior to any action being taken "finding things out" is therefore of the same primary importance to the modern witch as to her dark age counterpart. nowadays there are many such methods of magical diagnosis extant, ranging from elaborate ceremonial tarot divinations to numerological analysis or simple teacup reading. but the true methods of divination as practised by the traditional witch still remain relatively unknown, and it is with these that i shall be concerning myself in these pages. to the aware witch, time is not a continuous ribbon passing under the keys of some celestial typewriter, but rather a complex field extending into many different directions and dimensions. given that view of time, that a man should possess a defin

aware witch, time is not a continuous ribbon passing under the keys of some celestial typewriter, but rather a complex field extending into many different directions and dimensions. given that view of time, that a man should possess a definite future as concrete as his past and present, albeit unseen for the most part, will not strike a witch in any way as odd or unrealistic. the whole process of divination of the future rests on this approach to an understanding of the true nature of time. paradoxically, although the future is already "out there" the witch does not feel that her actions are already doomed to one simple course by rigid predestination. the nearest approach to an explanation would be to say that each one of us, at every moment of time, confronts a series of different choices

ferent choices in action. one of these ways we will take, for whatever reasons. that way as well as others is already "out there" however, be that as it may, we still have a control over our choice of actions. we can make the destiny "out there" become a good one or a bad one, depending on our varied talents, opportunities, and, of course, choices. when a witch talented in the arts of prophecy or divination predicts a destiny for someone, she will, however, be basing it solely on a reading of the deep mind of her client. she will be reading the strongest marked "possible future" of her client at that present moment. this does not mean that there are no other possible futures, but that the one she perceives is the most likely one from the point of view of the moment of time she is prophesyi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

fore, o my son! thou mayest see every experiment of mine or of others, and let everything be properly prepared for them, as thou shalt see properly set down by me, both day and hour, and all things necessary; for without this there will be but falsehood and vanity in this my work; wherein are hidden all secrets and mysteries which can be performed; and that which is (set down) concerning a single divination or a single experiment, that same i think concerning all things which are in the universe, and which have been, and which shall be in future time. therefore, o my son roboam, i command thee by the blessing which thou expectest from thy father, that thou shall make an ivory casket, and therein place, keep, and hide this my key; and when i shall have passed away unto my fathers, i entreat

ealth; and arriving at all that thou canst desire. in the days and hours of mars thou canst make experiments regarding war; to arrive at military honour; to acquire courage; to overthrow enemies; and further to cause ruin, slaughter, cruelty, discord; to wound and to give death. the days and hours of the sun are very good for: perfecting experiments regarding temporal wealth, hope, gain, fortune, divination, the favour of princes, to dissolve hostile feeling, and to make friends. the key of solomon page 14 the days and hours of venus are good for forming friendships; for kindness and love; for joyous and pleasant undertakings, and for travelling. the days and hours of mercury are good to operate for eloquence and intelligence; promptitude in business; science and divination; wonders; appar

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

, and french, by g. h. fra. d.d.c.f, by the order of the secret chief of the rosicrucian order.1 the g. h. fra, having succumbed unhappily to the assaults of the four great princes (acting notably under martial influences, it seemed expedient that the work should be brought to its conclusion by another hand. the investigation of a competent skryer into the house of our unhappy fra, confirmed this divination; neither our fra. nor his hermetic mul. were there seen; but only the terrible shapes of the evil adepts s.v.a.2 and h, whose original bodies having been sequestered by justice, were no longer of use to them. on this we stayed no longer our hand; but withdrawing ourselves, and consulting the rota, and the books m. and q. did decide to ask mr. aleister crowley, a poet, and skilled studen

ices are not sufficient to require the constant giving of parallel readings; but except in the more ancient examples there is much deterioration in the seals and sigils, so that in 7 this preliminary definition of magic is found in very few codices, and is probably later than the body of the work. 8 or actives. 9 or passives. 10 or effect. 11 or the black art, as distinct from mere necromancy, or divination by the dead. 12 or quacks and pretenders. vide note on p. 10. this latter respect the more recent exemplars are not entirely reliable) clavicula salomonis regis, which containeth all the names, offices, and orders of all the spirits that ever he had converse with, with the seals and characters to each spirit and the manner of calling them forth to visible appearance: in 5 parts, viz (1)

MICHAEL FORD WITCHMOON

amael is the great serpent of biblical lore, born of fire and taught by the words of belial. within the witch cult these daemonical forces are of great significance and benefit to the sorcerer who can control and utilize such god forms. samael is often refered to as asmodeus as well, while this may actually be its off spring, guiding humans through the magickal arts in spirit form upon the earth. divination witchcraft and sorcery concern the tapping into the subconscious; learning the ways in which it works in regards to you personally and making them accord to your desire. the balance of this exists within the shaman and nature bound activities, for nature is the mother of all humanity. to open psychic levels of the mind requires a conscious effort to break all levels of useless learned b

s of the mind requires a conscious effort to break all levels of useless learned behavior and thought patterns. then one can then restructure aligned with the development and understanding of psychic abilities. some of these abilities can be brought to the surface by intense yoga, pushing the self both 74 74 mentally and physically until the true strengths and weaknesses are known and dealt with. divination is the art of obtaining visions of a certain possible event that will take flesh.the witch cult which exists in base on the astral and dream level seem to be fueled by an even older current. this particular current is labeled as the 93 current, or thelema. love and will are the two keys by which mankind can rise above any situation to begin building a healthy and wonderful life. to do s

s which could come to pass. individuals who are self taught by practicing opening the subconscious door to work with such abilities often grow stronger by their visions, which are similar to those born to such ability. while results are similar, techniques are as different as the people who work them. i am describing such a method which holds some significant results for those able to develop it. divination by water a fairly large glass bowl should be obtained, which the individual should fill half full with water. this should be done in the setting of a room suited to fit the frame of mind required. incense, herbs, candles and music could benefit the mind set required. the witch now seeks to become entranced by whatever means permits the mind freedom to access its own psychic influences

ed by whatever means permits the mind freedom to access its own psychic influences. forget everything which is outside your door, forget the people, cars, animals barking, etc. until one is able to focus intently upon the interior world of the mind. the subconscious should be activated by an inspirational symbol or sigil which should already be consecrated. perhaps it is a talisman for knowledge, divination, happiness, etc, any of which can work to the best suited means. if the witch is attempting to read the fortune of another, she/he should sit the individual down across from them, so they can also view the water within the bowl. the witch will focus upon the water as a great current of witches sabbat energy, fueled by the waves of the abyss and all that emanates from her/his subconsciou

the surface that will in some way reveal the answer they require. if the witch is unable to make the individual see them, as some are unable to do, then the witch should describe the scene in detail to the person having the reading done. some are able to make images appear in water, which all 75 75 can see and some are only able to make them appear to themselves. there are numerous other kinds of divination methods one can practice, many will work for the individual while others may not. candle magick the use of candle in ritual is a proven technique of allowing the mind to enter the states by which the subconscious is able to work it's will. i have mentioned the use of sigils which signify the desire in disguised fashion. candle magick is a system of symbols and desire transformed into a

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

sciences and why the profu-sion of occultism among the european aristocratic intelligentsia at this time. the living macroscope86atlantis, alien visitation, and genetic manipulation enochian magic is named after the old testament prophet, enoch. but the name actuallygoes further back to the sumerian enki, one of the original annunaki. it is more than signif-icant that dee chose this name for his divination.sir john dee was actually successful in his enterprise. he succeeded in opening hisportal and entering into dialogue with oversouls from another dimension. this was notthe first time in earth history that this had been attempted, nor would it be the last.every time it occurs the consequences forever alter the course of history, usually forthe worse. in the late elizabethan age, or short

le in washington d. c. the egyptian hierogram for the star sirius consists of three shapes: a five-pointed star, anoval, and an obelisk. amazingly, this is just what we find in stone in washington d.c. theentire city is dedicated astromantically to the star sirius and its occult deities. astrology isgood enough for the ruling plutocrats it seems. pity that when the ordinary person seeks touse the divination arts for their own personal physical and spiritual empowerment, they areconsidered freaks and devil-worshippers. millionaires do not use astrology, billionaires do (j. p. morgan)ovasons book continues..for within a year of washington s death, it was recognized that the great man could mostfittingly be memorialized by means of a massive pyramid.the pyramid was already widely used as a sy

tic manipulation atlantis, alien visitation, and genetic manipulation429 also by michael tsarionbooksthe taroscopes seriespresenting for the first time in book form, the complete archetypal stellar taroscopic system ofmichael tsarion. taroscopes: book onean introduction: to the tarot s major arcanataroscopes: book twothe taroscopic meanings of the tarot s 78 arcanumtaroscopes: book threepractical divination using the four ancient arts of tarot, astrology, kabala and numerologytaroscopes: book fourchildren of the decans: the lost connections between the tarot and the zodiactaroscopes: book fivethe twelve gates of the sphinx: t aroscopic natal and yearly chart constructiontaroscopes: book sixthe twelve gates of the sphinx (continued: taroscopic natal and yearly chart analysesto read more abo

approachfor a new millennium.do you know that within you is a living zodiac?do you realize that you are your own priest or priestess?do you know that there are specific cards in the tarot that represent you, as personal sig-nificators. learning about these significators vastly improves your profiling and counsel-ing abilities and makes giving readings easier and more enjoyable. michael tsarion a divination scholar and sidereal mythologist. an expert on stellar astrology, he iscreator of the archetypal stellar taroscopic system of astrology and hermetic divination, andfounder of the online taroscopic mystery school. the t aroscopic approach constitutes nothing lessthan a cleansing of the doors of perception regarding the hermetic arts of divination- tarot,astrology, kabala, and numerology

ate disciplines, as is common today. the glue that binds them intimatelytogether, though forgotten for centuries, is the heart of the taroscopic approach, a perfect gestalt hail-ing an esoteric revision of what we presently know about these ancient arts. by focusing on the meansof constructing your own chart michael teaches simple, yet intensely profound, ways to learntarot and its sister arts of divination. tarot 2000 is intended for those with an abiding love of ancient hermetic wisdom and interest in itsapplication in the modern world. whether you are a beginner or a more seasoned student you will thisinformation to be of immense value. regardless of your background or occupation, this system is sureto unveil, inspire and empower. for more information on this tape/cd set, logon to www.t

the words hollywood and media? why are tv programs called programs? find out how the major franchises use sacred geometry in their municipal positioning and why they and even banks are designed to subliminally represent churches.what do words like lexus, nissan, coke, visa, nike, fila, marlboro, etc, mean? why are corporations such as levi strauss screening girls as young as 5 and 6 years of age?divination scholar and sidereal mythologist michael tsarion speaks on one of the most perniciousand subversive psychosocial phenomena of modernity: subliminal suggestion and persuasion.michael reviews its pervasiveness and implication and how and why occultism has a bearing on theuse of symbols found on products and that are used by corporations, religions and themedia (presentation includes 600+

uasion.michael reviews its pervasiveness and implication and how and why occultism has a bearing on theuse of symbols found on products and that are used by corporations, religions and themedia (presentation includes 600+ digital slides).log on to www.taroscopes.com and visit the merchandise page for more information. atlantis, alien visitation, and genetic manipulation433 also by michael tsarion divination and the goddess tradition males immortal live, renewed by female deaths william blakewho were the gnostics and what did they teach?what are astrology and tarot? what is the inner zodiac?do rocks (planets, floating in space, really affect the human con-sciousness and destiny? why does the prohibition against making graven images come even before thou shalt not kill.why are the biological

MICHAEL W FORD THE VAMPIRE GATE

reaming and astral projection. the sabbat is the gathering of sorcerers in dreaming flesh, when the body is shed for the psyche which is able to go forth in whatever form it desires. the witch or sorcerer who is able to attend the sabbat has already freed the mind through a process of antinomian magical practice, thus enforcing and strengthening the imagination as a visualization tool, similar to divination and sight with spirits. shades spirits of the dead, ghosts and phantoms which walks in the astral plane. these spirits may represent in some cases the body of the sorcerer in the plane of the dead, a world separate in some areas from our own living perception. in evocation and necromantical practice, the shades are brought around and closer to the world of the living. sorcery the art of

MORALS AND DOGMA

iated in the mysteries. when his brethren came to egypt the second time, the egyptians of his court could not eat with them, as that would have been abomination, though they ate with joseph; who was therefore regarded not as a foreigner, but as one of themselves: and when he sent and brought his brethren back, and charged them with taking his cup, he said "know ye not that a man like me practises divination" thus assuming the egyptian of high rank initiated into the mysteries, and as such conversant with the occult sciences [footnote 1: an egyptian word, meaning_"bow down] so also must moses have been initiated: for he was not only brought up in the court of the king, as the adopted son of the king's daughter, until he was forty years of age; but he was instructed in all the learning of th

organs of generation, which had been thrown into and devoured in the waters of the river that every year fertilized egypt. the other portions were buried by isis, and over them she erected a tomb. thereafter she remained single, loading her subjects with blessings. she cured the sick, restored sight to the blind, made the paralytic whole, and even raised the dead. from her horus or apollo learned divination and the science of medicine. thus the egyptians pictured the beneficent action of the two luminaries that, from the bosom of the elements, produced all animals and men, and all bodies that are born, grow, and die in the eternal circle of generation and destruction here below. when the celestial bull opened the new year at the vernal equinox, osiris, united with the moon, communicated to

red into the cone of shadow, and under him was the celestial river, most properly called the nile, and below, perseus, the god of chemmis, and auriga, leading a she-goat, himself identical with pan, whose wife aiga the she-goat was styled. then isis went in search of the body. she first met certain children who had seen it, received from them their information, and gave them in return the gift of divination. the second full moon occurred in gemini, the twins, who presided over the oracles of didymus, and one of whom was apollo, the god of divination. she learned that osiris had, through mistake, had connection with her sister nephte, which she discovered by a crown of leaves of the melilot, which he had left behind him. of this connection a child was born, whom isis, aided by her dogs, sou

elligence: and??e?a _truth. for if the triangle, figured by the number 3, forms the triangular base of the pyramid, it is unity which forms its point or summit. lysias and tim us of locria said that not a single thing could be named, which did not depend on the quaternary as its root. there is, according to the pythagoreans, a connection between the gods and numbers, which constitutes the kind of divination called arithmomancy. the soul is a number: it is moved of itself: it contains in itself the quaternary number. matter being represented by the number 9, or 3 times 3, and the immortal spirit having for its essential hieroglyphic the quaternary or the number 4, the sages said that man, having gone astray and become entangled in an inextricable labyrinth, in going from _four_ to _nine, th

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ldest of all the greek poets, was that the titan prometheus, the son of iapetus, had formed man out of clay, and that athene had breathed a soul into him. full of love for the beings he had called into existence, prometheus determined to elevate their minds and improve their condition in every way; he therefore taught them astronomy, mathematics, the alphabet, how to cure diseases, and the art of divination. he created this race in page 24 such great numbers that the gods began to see the necessity of instituting certain fixed laws with regard to the sacrifices due to them, and the worship to which they considered themselves entitled from mankind in return for the protection which they accorded them. an assembly was therefore convened at mecone in order to settle these points. it was decid

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

any unique tools that can be used to get in touch with the future, but none is more accurate than the secret code of communication concealed in an ordinary set of dice. your psychic legacy from the past divining the future with dice is done by a mere handful of people. millions of others look upon dice as merely familiar components of most board games, yet their history is very much involved with divination. the use of dice as a fortune telling tool was widespread and far-reaching. the ancient egyptians, romans, greeks and arabs have all, at one time or another employed dice of various shapes, markings and materials for divination. the earliest known examples were made from astragali small, uneven, four-sided bones found within the joints of hoofed animals such as sheep and goats. dice are

as a fortune telling tool was widespread and far-reaching. the ancient egyptians, romans, greeks and arabs have all, at one time or another employed dice of various shapes, markings and materials for divination. the earliest known examples were made from astragali small, uneven, four-sided bones found within the joints of hoofed animals such as sheep and goats. dice are perhaps the only method of divination that the bible does not frown upon, and are referred to by their other name of lots. in the words of st thomas, if there is need, it is lawful with all due reverence to seek judgement of god by lots. dice have remained unchanged over the centuries since the arrangement of the dots we still use today was developed around 1,400 bc. and it is the secret arrangement of the dots upon the dic

PATRON OF SORCERY

d copies. but most of their material vanished and what we have left are their quotations" by the 2nd century of the common era, roman hostility had driven underground the legendary state magic of egypt. thessalos, a greek physician, reported that theban priests were scandalized at his inqury as to whether anything remained of the old egyptian magic. nevertheless, an old priest agreed to perform a divination for thessalos. his account of the working corresponds pefectly with descriptions in demotic and greek magical papyri that have come into our hands (robert k. ritner, the mechanics of ancient egyptian magical practice, chicago: university of chicago, 1993, p. 219. we thus have cause to think that these papyri reflect authentic temple practice, and that priests of egypt under greek and ro

PHILIP NEIL MYTHS LEGENDS EXPLAINED

nd sister. in one account it was she, not her mother rhea, who saved zeus from being swallowed by their father cronos (see above. she was the goddess of marriage, and many of the stories about her centre on her jealousy of zeus many affairs. saturn by francisco de goya (1746 1828) apollo apollo (see pp. 38 39) and his sister artemis were zeus children by the titaness leto. he was god of prophecy, divination, and the arts, especially music, and also a sun-god, although he was not the sun itself this was represented by the god helios. hephaestus hephaestus, the lame blacksmith god (see pp. 26 27, was the son of hera produced without a mate, although some sources say that zeus was his father. he was married to aphrodite. pan the goat-god pan (see pp. 42 43, the son of hermes, was the god of p

face looks into the spirit world, and the other into the world of men. also, each side of the carving is different. lightning the decoration here may represent lightning; the lightning bolt was eshu s gift to shango, the thunder god. eshu the trickster eshu is the trickster god of the yoruba people of west africa. he acts as a messenger and mediator between gods and men, and he is a key player in divination, the cornerstone of yoruba culture, a ritual that resolves and balances the conflicting forces of the world. full of human contradictions and a lover of mischief, eshu looms larger in yoruba myth than either the supreme god, olodumare, or the creator, obatala who, with the other orisha, or benevolent gods, created dry land and human beings. the orisha, such as shango, god of thunder (se

ual that resolves and balances the conflicting forces of the world. full of human contradictions and a lover of mischief, eshu looms larger in yoruba myth than either the supreme god, olodumare, or the creator, obatala who, with the other orisha, or benevolent gods, created dry land and human beings. the orisha, such as shango, god of thunder (see below, ogun, god of iron and war, and ifa, god of divination, are opposed by the ajogun or malevolent gods, such as iku (death) and arun (disease. in the endless cosmic struggle between good and evil, one of eshu s key roles is to trick the ajogun. but like the norse god loki (see pp. 69, eshu is related to the ajogun as well as the orisha, forming a link between them; and like loki, he has sometimes been wrongly identified with the christian dev

u are concealing the precious bones. i have come to collect them legend of the suns aztec book of secrets this illustration from an aztec ritual screenfold manuscript, now known as the codex borgia, depicts quetzalcoatl in his guise as ehecatl, the wind god, and mictlantecuhtli, the god of death, standing back-to-back on an upturned skull. the manuscipt would have been used by an aztec priest for divination of the future; many pages, including this one, incorporate calendars. eyes eye spine knife tlaloc, the rain god t laloc was the aztec god of rain and lightning. he is distinguished by his goggle eyes and jaguar teeth. his jaguar heritage derives from the olmec civilization, whose rain god was depicted as a were-jaguar. some scholars believe that the basic olmec creation myth told of the

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

f the words for gi will raise for them from amongst h spell the word for gdumb. h gi will raise for them from amongst h: akim lahem mikerev. the three initial letters are alef-lamed-mem, which spell ileim, the word for gdumb. h the passage from which this verse is taken states that the jewish people will never have to guess what g-d fs will is for them; unlike other nations that need to resort to divination and soothsayers, there will always be prophetic leaders.who are mystically understood to be impregnated with moses f soul.who will convey g-d fs will to the jewish people. the full verse quoted here reads: gi will raise a prophet like you for them from amongst their brethren, and i will place my words in his mouth, and he will tell them all that i command him. h after [the new leader ha

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

topic. there is no equivalent instruction elsewhere. i grew to like this as a divinatory method, using and experimenting with it extensively for several years. it can be operated swiftly and easily to get a direct "yes"or "no"answer, though a great many more details can be elicited with but little application and study. in spite of a. e. waite's stuffiness and turgidity, his short method of tarot divination using a ten card layout, as described towards the end of his booka pictorial key to the tarot (university books, new york, is a useful, simple and direct method. it can and should, of course, be supplemented by some of the brief order definitions as laid down in the second volume of this edition. practice will demonstrate its value. the unsuspecting student will rapidly discover his int

ull instruction in all such matters is given in several documents republished in this volume. there is no other text which is as explicit. francis barrett's the magus and henry cornelius agrippa's far older work on magical philosophy give the si@s derived from the magic squares, but neither is particularly explicit in description, etc. this deficiency is repaired in these g. d. manuscripts. is it divination that interests you? the order method of tarot reading is second to none. in the first place, the description of the cards themselves is unique. from these descriptions the enterprising student could draw or paint a pack for himself. whether he produces a finely polished, artistic pack or a set of crude amateurish drawings as i have, makes no difference. the effort alone will have made s

onal magical work undertaken after the adeptus minor grade, they should receive the benefit of prolonged brooding and meditation. three of the most important items of personal study to be accomplished while in the first or outer order, apart from the memorisation of the rudiments of the qabalah were (a) the practice of the pentagram ritual with the qabalistic <75> cross (b) tattwa vision, and (c) divination by geomancy and the simple tarot method described by waite in his key to the tarot. the pentagram ritual was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things" just as the neophyte ceremony of admission contains the essential symbolism of the great work, shadowi

, this ritual truly and completely performed leads to the accomplishment of that work and the personal discovery of the light. the pentagrams trace a cleansing and protecting circle of force invoked by the four names of four letters each about the limits of the personal sphere, and the archangels are called, by vibration, to act as great stabilising influences. the study of the different types of divination may seem difficult to understand in an order which purported to teach methods of spiritual development. many will no doubt be rather perplexed by this. divinationusually is said to refer exclusively to the low occult arts, to fortune-telling, and the prognostication of the future. actually, however, so far as the order is concerned, the principal object for these practical methods is th

the inner faculties, provides for them a thrust-block as it were from which they may "kick-off" in short, the effort to divine by these methods calls into operation the intuitive and imaginative faculties to a very large extent. everyone without exception has this faculty of divining in some degree, varying only in his ability to make it manifest. in most people it is wholly dormant. again, while divination as an artificial process may be wholly unnecessary and a hindrance to the refined perceptions of a fully developed adept, who requires no such convention to ascertain whence a thing comes and whither it is going, yet these aids and stimuli have their proper place for the neophyte. for those in training they are not only legitimate but useful and necessary. it may be interesting for the

wa system. its method of use, and an account of any one vision you have had from any card''part two. this consists in making a set of tattwa cards, if you have not already done so, and sending them to be passed by the chief or other adept appointed. to take the examiner on a tattwic journey, instructing him as if he were a student and vibrating the proper names for a selected symbol "part one. d. divination. receive and study the tarot system, making notes of the principal attributions of the inner method. introduction 43 <83'%rt two. practical. on a selected question, either your own, or the examiner's, to work out a divination first by geomancy, then by horary astrology, then by the complete inner tarot system, and send in a correlated account of the result "part one. f. angelic tablets

the rituals. 2. a meditation on the crosses which have been used as admission badges in the grades. this is a preparation for the meditation which precedes the@-a grade and should be applied for when you have been a portal member for seven months. 3. a complete diagram of the tree of life. 4. the practice of control of the aura. 5. the placing of the tree of life in the aura. 6. tattwas-astrology-divination. 1. the thesis. read the rituals. build themupin imagination. compare the opening and closing in the various grades. note the general underlying scheme for each elemental grade-and note where the differences occur. follow the careers of the various officers. note at what grade an officer disappears. make a precis of each ritual so that the general scheme becomes apparent. this is of the

REGARDIE TALISMANS

health; and arriving at all that thou canst desire. in the days and hours of mars thou canst make experiments regarding war; to arrive at military honour; to acquire courage; to overthrow enemies; and further to cause ruin, slaughter, cruelty, discord; to wound and to give death. the days and hours of the sun are very good for perfecting experiments regarding temporal wealth, hope, gain, fortune, divination, the favour of princes, to dissolve hostile feeling, and to make friends. the days and hours of venus are good for forming friendships; for kindness and love; for joyous and pleasant undertakings, and for traveling. the days and hours of mercury are good to operate for eloquence and intelligence; promptitude in business; science and divination; wonders; apparitions; and answers regardin

RELIGIOUS TENANTS OF THE YEZIDI

g to philostratus (lib. i. c. 25, and lib. vi. c. 2) they were connected with magic (selden, de diis syriis, p. 39) it is possible that the bird borne by warriors, in a bas-relief from the centre palace. way represent the iynges" there can be little doubt, but that the melek taoos is in substance the ferouher of zoroastrianism; and i think it very probable, that this image in used for purposes of divination in the secret assemblies of the modern yezeedees. the worship of a bird appears to have been a most ancient species of idolatry; it in condemned expressly in dent. iv. 16, 17 "lest ye corrupt yourselves and make you a graven image, the similitude of any figure the likeness of any fowl that flieth in the air" p. 128 i am of opinion, however, that the modern yezeedees have borrowed little

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

s,and all the appliances necessary and requisite for the use of the philosophers of hermes. salt,sulphur and mercury abound in various shapes. alkali and acids continually met the gaze: and inlong rows, systematically arranged and occupying one side of the room, were many books of theegyptians, treating of universal principles, of the nature and orders of celestial beings. of medicinesand ever of divination. the philosophers were termed 'practicus, and here they pursued theirhermetic studies.as in the preceding degree of theoricus, when you were therein admitted to complete the numberseven, so in this grade of practicus, you now have been admitted to fill a vacancy and completetheir number six.music. an ora or miserere.solemn music is heard from the secret or sacred hall.hark! the holy cha

sign.cond. of n: brother, and yet father, you know us not, we gave the secret battery twice, and not beinganswered, found the door ajar and entered. we come to crave a boon, and await your good time.this philosophus, in our rosaic system, hath been sent by the council to you, knowing that youdelve in sciences terrestrial and celestial, and who casting the horoscope, can solve wonderfulenigmas by divination, grasping knowledge from the heavenly bodies, when they appear singly orin conjunction, and interpret the unknown, according to their starry signification. the councildesires that you instruct this philosophus further. he seeks to know the future destiny of the soul, hisinner self, his undying and mortal part that must account to an impartial judge.1st astrologer:my son, thou seekest fo

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

hristian doctrine, shall be opened at the last day, is no other than the astral light, which preserves the impress of every logos, that is to say, of all actions and all forms. our acts modify our magnetic respiration in such a way that a seer, meeting any person for the first time, can tell whether he is innocent or criminal, and what are his virtues or his crimes. this faculty, which belongs to divination, was called by the christian mystics of the early church the discernment of spirits. those who abdicate the empire of reason and permit their wills to wander in pursuit of reflections in the astral light, are subject to alternations of mania and melancholy which have originated all the marvels of demoniacal possession, though it is true, at the same time, that by means of these reflecti

ll do not know how to rest upon it: it is a power that must be won. we attain nothing without more than one effort. the destiny of man is to be enriched by his own earning and afterwards to have, like god, the glory and pleasure of dispensing it. magic was called formerly the sacerdotal art and the royal art, because initiation gave empire over souls to the sage and the capacity for ruling wills. divination is also one of the privileges of the initiate; now, divination is simply the knowledge of effects contained in causes and science applied to the facts of the universal dogma of analogy. human acts are not written in the astral light alone; their traces are left upon the face, they modify mien and carriage, they change the tone of the voice. thus every man bears about him the history of

ent or authority. the rabbins also divided the kabalah into bereshith, or universal genesis, and mercavah, or the chariot of ezekiel; then by means of a dual interpretation of the kabalistic alphabets, they formed two sciences, called gematria and temurah, and so composed the notary art, which is fundamentally the complete science of the tarot signs and their complex and varied application to the divination of all secrets, whether of philosophy, nature or the future itself. we shall recur to this work in the twentieth chapter of our ritual. 52 xi[ k the magic chain manus force the great magical agent, by us termed the astral light, by others the soul of the earth, and designated by old chemists under the names of azoth and magnesia, this occult, unique and indubitable force, is the key of

characters was the entire life-work of paracelsus, and the figures on his talismans are the result of his astrology 83 researches; but he has given us no key to these, and hence the astral kabalistic alphabet, with its correspondences, still remains to be constructed. as regards publicity, the science of nonconventional magical writing stopped with the planisphere of gaffarel. the serious art of divination rests wholly in the knowledge of these signs. chiromancy is the art of reading the writing of the stars in the lines of the hand, and physiognomy seeks the same or analogous characters upon the countenance of querents. as a fact, the lines formed on the human face by nervous contractions are determined fatally, and the radiation of the nervous tissue is absolutely analogous to those net

he doctrine of transcendental magic for life, and hence we observe that the dressing of a wound is excessively painful for the persons who have been operated on under anaesthetics. if chloroform were resorted to at each dressing, one of two things would happen either the patient would die or the pain would return and continue between the dressings. nature is not violated with impunity. 99 xxi e x divination dentes furca amens the author of this book has dared many things in his life, and never has fear retained his thought a prisoner. it is not at the same time without legitimate dread that he approaches the end of the magical doctrine. it is a question now of revealing, or rather reveiling, the great secret, the terrible secret, the secret of life and death, expressed in the bible by thos

revealing, or rather reveiling, the great secret, the terrible secret, the secret of life and death, expressed in the bible by those formidable and symbolical words of the serpent, who was himself symbolical: i. nequaquam moriemini; ii. sed eritis; iii. sicut dii; iv. scientes bonum et malum. one of the privileges which belong to the initiate of the great arcanum, and that which sums them all, is divination. according to the vulgar comprehension of the term, to divine signifies to conjecture what is unknown, but its true sense is ineffable in its sublimity. to divine (divinare) is to exercise divinity. the word divinus in latin signifies something far different from divus, which is equivalent to man-god. devin, in french, contains the four letters of the word dieu (god, plus the letter n

o act upon the universal agent and subject it to our will. the author of this book will be asked whether he is a prophet and thaumaturge. let inquirers recur to all that he wrote before certain events took place in the world; and as to anything else that he may have said or done, would anyone believe his mere word if he made a sensational statement? furthermore, one of the essential conditions of divination is not to be coerced, not to suffer temptation in other words, not to be put to the test. never have the masters of science yielded to the curiosity of anyone. the sibyls burned their books when tarquin refused to appraise them at their proper value; the great master was silent when he was asked for a sign of 100 the doctrine of transcendental magic his divine mission; agrippa perished

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

u are diverting yourself at our expense, or otherwise you are ill. h it is far better to be silent and to act. the metals which correspond to the four elementary forms are gold and silver for the air, mercury for water, iron and copper for fire, lead for earth. talismans are composed from these, relative to the forces which they signify and to the effects which it is designed to obtain from them. divination by the four elementary forms, respectively known as aeromancy, hydromancy, pyromancy and geomancy, is performed after various manners, which all depend on the will and the translucid or imagination of the operator. in fact, the four elements are only instruments which assist second sight. now, second sight is the faculty of seeing in the astral light, and it is as natural as the first o

lly, but this sight is more lucid when the abstraction is more complete. abstraction is produced by astral intoxication, that is, by an excess of light which completely saturates, and hence stupefies, the nervous system. sanguine temperaments are disposed to aeromancy, the bilious to pyromancy, the phlegmatic to hydromancy and the melancholic to geomancy. aeromancy is confirmed by oneiromancy, or divination by dreams; pyromancy is supplemented by magnetism; hydromancy by crystallomancy; and geomancy by cartomancy. these are transpositions and complements of methods. but divination, however 34 the ritual of transcendental magic operated, is dangerous, or to say the least useless, for it disheartens will, as a consequence impedes liberty and tires the nervous system. 35 chapter v the blazing

a single dogma, ever reproduced in the universal symbolism of successive religious forms. he failed to understand the permanent revelation transmitted to human genius by the harmonies of nature, and beheld only a catalogue of errors in this chain of speaking images and eternal truths. magical works are also seven in number (1) works of light and riches, under the auspices of the sun (2) works of divination and mystery, under the invocation of the moon (3) works of skill, science and eloquence, under the protection of mercury (4) works of wrath and chastisement, consecrated to mars (5) works of love, favoured by venus (6) works of ambition and intrigue, under the influence of jupiter (7) works of malediction and death, under the patronage of saturn. in theological symbolism, the sun repres

of their own absurdity. the oracles of the tables were answers more or less voluntarily suggested extracted by chance: they resembled the conversations which we hold or hear in dreams. other and stranger phenomena may have been exteriorized products of imaginations at work in common. we, however, by no means deny the possible intervention of elementary spirits in these occurrences, as in those of divination by cards or by dreams; but we do not believe that it has been in any sense proven, and we are therefore in no way obliged to admit it. one of the most extraordinary powers of human imagination is the fulfilment of the desires of the will, or even of its apprehensions and fears. we believe easily anything that we fear or desire, says a proverb; and it is true, because desire and fear imp

t for its safeguard and escaped persecution by terror. as to the diabolical sabbath of necromancers, it was a counterfeit of that of the magi, an assembly of malefactors who exploited idiots and fools. there horrible rites were practised and abominable potions compounded; there sorcerers and sorceresses laid their plans and compared notes for the common support of their reputation in prophecy and divination. at that period diviners were in general demand and followed a lucrative profession, while exercising a real power. such institutions neither had nor could possess any regular rites; everything depended on the caprice of the chiefs and the vertigo of the assembly. the reports of some who had been present served as a type for all nightmares of hallucination, and from this chaos of imposs

traditional doctrine, and it is perpetuated in the passage of the catechism which refers to extreme unction. faith and charity were the most signal healing powers among early christians. the source of most diseases is in moral disorders; we must begin by healing the soul, and then the cure of the body will follow quickly. 122 chapter xxi the science of the prophets this chapter is consecrated to divination, which, in its broadest sense, and following the grammatical significance of the word, is the exercise of divine power, and the realization of divine knowledge. it is the priesthood of the magus. but divination, in general opinion, is concerned more closely with the knowledge of hidden things. to know the most secret thoughts of men; to penetrate the mysteries of past and future; to evo

divine power, and the realization of divine knowledge. it is the priesthood of the magus. but divination, in general opinion, is concerned more closely with the knowledge of hidden things. to know the most secret thoughts of men; to penetrate the mysteries of past and future; to evoke age by age the exact revelation of effects by the precise knowledge of causes: this is what is universally called divination. now, of all mysteries of nature, the most profound is the heart of man; but at the same time nature forbids its depth to be inaccessible. in spite of deepest dissimulation, despite the most skilful policy, she herself outlines and makes plain in the bodily form, in the light of glances, in movements, in carriage, in voice, a thousand telltale indices. the perfect initiate has no need o

ROBERT KIRK WALKER BETWEEN WORLDS

from the shoulder-bone of a sheep. this ancient practice of augury from a mutton bone was very widespread in celtic countries, and may still be known today in isolated regions. it stems from the commentary 105 http//www.dreampower.com/kirk_wbw/pg_102.htm (3 of 10 [10/9/2001 12:36:30 am] robert kirk- walker between worlds(pages 102-111) general practice in the pagan world of using animal parts for divination,24 and often has specific ritual lines or behavior attached to it. kirk observes that it is a minor art, and can only foresee for the coming month. page 35 a woman, seemingly an exception from the general rule. and singularly wise in these matters of foresight, lived in colonsay, an isle of the hebrides. this story contains two levels, the first being one in which the second sight may m

RUBY TABLET OF SET

sterious business, that, but nothing more than the ordinary function of the pattern-seeking nonverbal mind. the dichotomy between tactical and strategic (positional) thinking in chess is of similar nature. one also sees this mirrored in the legendary enmity between the swordsman and the sorcerer. the sorcerer is sinister, double-dealing, mutters strange things and will evade the swordsman through divination. reading patterns in seemingly random signs. or will try to put him in a disadvantaged position through use of hypnotic practices (dividing the swordsman's mind against itself, misdirection (the swordsman can't do more than one thing at a time, and other forms of deception (how underhanded! any occultist will tell you that only scum practice the left-hand path, heh heh heh) the swordsma

e are several hundred psychically-oriented bodies in the u.s. the two considered here grow out of this general background, and are not directly related to other bodies. magick magick (not "magic" which is considered a stage performer's art and not a religion) groups have experienced considerable growth since the 1960s. these groups are distinguished by their use of occult practices (astrology and divination) and magick (the ability to willfully change the world by manipulating the cosmic forces. while like the psychic dimension, magick is as old as known history. its contemporary revival, however, began in the early 1900s. the most popular form of magical religion, neo-paganism, is a nature-oriented religion based on the worship of male-female polarity, the observance of the agricultural s

his "angel" is no angel of god in any theistic sense. rather it is the crystallization of the magician's own ultimate selfhood. in the language of the book of opening the way, it is the neter xem whose name is unknown. to seek to know one's true will requires time, effort, and much reflection and inner searching. fortunately, there is no shortage of tools and techniques to help us in the process. divination and the interpretation of our dreams provide a gateway for our inner selfhood to express itself in the language of symbols, awakening the intelligence of the heart. on a more intellectual level there are numerous well-known methods of goal formulation and planning, values-clarification, and examination of our beliefs and assumptions about life and reality. perhaps most important of all

that her poise depends on the truth of the "now. it is a great temptation to translate the "now" of the card into terms equated with a broad range of time aimed at the collective rather than the individual. while this can have pertinence for the reader looking for hints and suggestive symbols for an organisation, as has been done within the ranks of the oto, c/s, and ts over the years, any tarot divination will be of necessity based to a greater or lesser degree from the subjective and therefore could be considered indicative of its ability to zero in on the individual with a greater accuracy. in the case of the lady of adjustment, the moment is not, as ouspensky put it, seizable, but it is subject to control through the will. it is important to understand the word "will" in the sense of

the tarot (and of its use) is of primary importance to this discussion. should an initiate study and use the tarot? why? what benefits can the tarot gain for setians? tarot cards are very popular fortune telling props. any well-stocked occult shop offers several different decks for sale. many practitioners of the occult use the tarot, and most of these use it for some form of fortune telling, of divination. divination requires a belief in a basically unchangeable future. instead, the temple of set and its initiates feel that any aware setian can control his or her own destiny.(7) setians are notably unpredictable, and seem to very successfully avoid predetermined futures. the science fiction dune series hypothesizes beings with the ability to foretell the future, and other beings who are

ans are notably unpredictable, and seem to very successfully avoid predetermined futures. the science fiction dune series hypothesizes beings with the ability to foretell the future, and other beings who are temporally "invisible" to the former- beings whose futures can not be foretold. we setians succeed in being the unpredictable latter to the tarot's former. rather than seeing it as a tool for divination, setians look upon the tarot as a language, a complex, abstract, symbolic (somewhat hieroglyphic) language. we feel we can use this language to help our higher selves (that which we are becoming) communicate with our active selves (that which we have become. we use the tarot to describe events and ideas that are not readily apparent to the conscious self. the supraconscious self (our hi

thoth deck(11) over earlier tarot decks. further advances should lie ahead, depending upon the talent and wisdom of the designers of new decks. some such work has been done within the temple of set, and we look forward to seeing more original tarot design from setian sources.(12) the tarot can be used as a tool in several different ways. the most common approach is to use the tarot as a tool for divination. this is also the most dangerous use of the tarot for setians. we must always remember that the future is ours to shape according to our will. please read dr. aquino's essay entitled "the science of divination.(13) how does the tarot work its magic? obviously there is nothing magical about the printing presses at u. s. games systems, inc, where most tarot cards in america are printed (i

SABBATIC KABALA OF THE CROOKED PATH

i mean that this working with the integration of the shadow-self will probably induce a certain occult fatigue, that in many cases is bound to happen as a reaction on the forces put to play in this joining. the double house of zoa and azoa and the symbolism of the mother, father, son and daughter are important as a reference to yi -king and the absolute need for the oracular effect found through divination, or as the case also can be, with using trance-induction and rosaries in the next cell. there would be quite proper to induce yi-king reading in this cell or the reading known of as sand-cutting as used by arab and berber mystics. this cell is the octagon of the cells and the importance of the 8 watchers are properly introduced as the preservators of the i and also the expressions of th

SATANGEL

was thus christian and drawn from the bible, even if interpreted in ways that the church would strongly have disapproved of. many modern practitioners have not even read this work, whilst in the past we were all made to listen to vast passages of it recited by their priests, once a week and by law. various spells actually use the bible as a ritual object in its own right. bibliomancy is a form of divination through which a pin is stuck at random into a page of the bible, and the result interpreted as the answer to whatever question is being asked. an alternative is to tie the bible up in a garter, which is held at the top by the ring. this is then used like a pendulum, with answers being interpreted from the direction that the bible begins to turn. the book of enoch the greatest single sou

wings, assumes human form on command. makes men wise, transmutes all metals to gold, changes water into wine. halphas, malthas, malthus, malthous (goetia, 38th spirit. earl commanding 26 legions. appears as a stock dove, speaks hoarsely. builds towers and supplies them with armaments, sends warriors. haurus, haures (goetia, 64rh spirit. who manifests as a leopard, man, or theriomorph, a master of divination. destroys and burns the enemies of the summoner. tells of the creation of the world, and how he and the fallen came to be. his name probably derives from the egyptian horus. hecate (greek. triple headed queen of sorcery, who dwells where the roads meet. known also as enodia, trioditus, and antaia, she who encounters you. identified in some witch traditions as the mother of lucifer. hel

SATANIC BIBLE

ctimonious attitude of people toward violence, always saying 'it's god's will" so he quit in disgust after three years of being a crime photographer and returned to playing organ, this time in nightclubs and theaters to earn a living while he continued his studies into his life's passion: the black arts. once a week he held classes on arcane topics: hauntings, e.s.p, dreams, vampires, werewolves, divination, ceremonial magic, etc. they attracted many people who were, or have since become, well known in the arts and sciences, and the business world. eventually a "magic circle" evolved from this group. the major purpose of the circle was to meet for the performance of magical rituals lavey had discovered or devised. he had accumulated a library of works that descibed the black mass and other

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

e hopes of getting better results from their prayers. early on, the priests in mesopotamian religion took charge of the temples and storehouses and also of the care of the gods. by the babylonian period these priests had created elaborate rituals and ceremonies, including offerings and sacrifices. they were responsible for foretelling the future and created more elaborate rituals for such acts of divination, or reading of the signs of the gods. wind, storms, rain, fire, eclipses of the sun or moon, the appearance of a lion, the shape of a sheep s liver, and the movement of the stars all were signs from the gods according to mesopotamian religion, and their priests could read such signs. they became experts in what is called extispicy, or the readings of organs of sacrificed animals. marks

start of summer, with a ritual at stonehenge, england. neo-pagan religions are closely linked to nature, and their holy days often include the first day of the start of the four seasons. archive photos/getty images. 380 world religions: almanac neo-paganism current practitioners of druidism have also reconstructed several ancient practices and symbols. they know that the ancient druids practiced divination, or techniques designed to read into the future. some of these techniques included interpreting dreams, examining the flights of birds, meditation, and reading the pattern of sticks scattered on the ground. they have also rediscovered the awen symbol (awen is welsh for inspiration, consisting of three pillars with the outer two sloped toward the one in the center. druids were fascinated

ymbol of the goddess, representing fertility and femininity, and a symbol of water, inspiration, and reincarnation. during springtime rituals it is often filled with flowers and water. in wintertime rituals fires are built within the cauldron to symbolize the heat and light of the sun. related to the cauldron is the cup, which contains beverages drunk during rituals. the crystal sphere is used in divination( predicting the future) and promotes contemplation. as a sphere, it is symbolic of the goddess. the bell is a feminine symbol used to invoke, or call, the goddess during rituals. the book of shadows is the closest thing that wicca has to a sacred scripture, though it is more in the nature of a workbook or manual. each book of shadows is compiled by the individual practitioner, but such

hipping sects worship such mountains as mount fuji. others include faith-healing sects, purification sects, sects that practice confucianism, and so-called revival shinto (a sect that has tried to separate shinto from chinese buddhist and confucian beliefs. folk, or minzoku, shinto refers to a variety of shinto practices that reflects japan s early history, with emphasis on such folk practices as divination (predicting the future, spirit possession, and faith healing conducted by shamans, religious professionals that control various spiritual forces, can look into the future, and can cure the ill with magic. folk shinto is generally practiced in small rural villages. 400 world religions: almanac shinto tenrikyo one of the chief branches of shinto that emerged in the nineteenth century is t

SETIAN DIVINATION

in the coptic translation of the new testament texts describing jesus walking upon water (matt 14.25-26; mark 6.48-49; john 6.19. 34 see g. scholem, origins of the kabbalah, ed. r.j. zwi werblowsky and trans. a. arkush (new york 1987) 31-32. 35 in the two other places where the phrase "jesus who is aberamentho, is found, the context provides no clue to the nature of the carrier of the nai setian divination don webb v the tarot is not my divinatory system of choice, but i think my remarks might show how a setian would make a somewhat different use of divinatory systems. you are all free to try the following. the use of a divinatory system requires four things to be of use to the awakened black magician. firstly it must reflect a sovereign viewpoint, that is to say these are symbols that ap

h areas to aim your will at, you are imposing three things upon yourself and your surroundings. firstly you are imposing rules for an idealized world that you would rather work in. secondly you are allowing your dilemma to move you toward the judgment/control aspect of your being. thirdly you are alleviating the stress of chaos by a meaningful method, rather than say a bottle of old grandpa. this divination attunes you to the divinatory system and the world to you. if you use the fullness of ideas expressed in the divinatory system as a map showing where your true core self stands, you are imposing three things on yourself. firstly you are separating your self from the universe by the simple act of reminding yourself that you are the center of it. secondly you are making yourself aware of

SEVEN SHADES OF SOLITUDE

whom it loves. it is a masked wanderer that meets the mage as the oldest of friends, as the most worthy of enemies, as the most constant yet elusive lover, as the wisest and most cunning teacher, as angelic solace or as hellish torment, as a prayerful eirenicon finally answer d, as a battle-field from which there is no escape. its mask is all that we make it, for solitude elects its friends by a divination of mirrors: it determines the nature of its mortal relations according to its own mystery s reflection in each and every soul. the one who dares surrender unto the sky-spacious abyss of the isolate shall find his self more in his own selflosing, for the vast profundities of the soul shall be surrender d unto him. yet he who fears the merely quiet and dark byways of the soul s unaccompan

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

is only a longing for the beautiful and the good. it occupies an intermediate position between humanity and god. it is a daimon, a being whose nature stands between the earthly and the heavenly. it is a significant point that socrates does not purport to give his own ideas on the subject of love, but only claims to recount what he received as a revelation from a woman; it is from the mantic art (divination) that he derives his conception of love. the priestess diotima woke within socrates the daimonic power that will lead him to the world of the divine. it was she who initiated him, as we are told in a highly revealing passage of the 60 christianity as mystical fact symposium. and now the question cannot be avoided: who is this wise woman who woke the daimon in socrates? she must certainl

TELESMATA AND FLASHING TABLETS

n the boxes. complimentary colors 3 when a flashing tablet is properly constructed, a white outline will seem to surround the inside figure of the tablet. this is an indicator that it has been properly constructed and the colors are appropriate. formation of telesmata 1. it is not always karmically proper to make a talisman in that it may act to completely change the current of another's karma. a divination is required to avoid such karmic pitfalls. 2. let the adept remember, that which often is of great aid on a mundane level can pose a threat or hindrance on a spiritual level. a talisman attracts strong and potent elemental forms, that if misused or misunderstood, can be spiritually damaging. 3. let the adept isolate him/herself from anyone that he/she is making a talisman for. all exter

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

your head. slowly you feel yourself begin to float, after a moment you become aware that you are one with the sea of prismatic light grimoire of eclectic magick the art of magick practice continued page 15 grimoire of eclectic magick the art of magick spells( the colors of magick white purification, truth, monday violet channeling, unity purple ambition, power, wednesday indigo psychic abilities, divination blue, dark impulsiveness, changeability, thursday blue, light tranquility, understanding, patience pink love, friendship, health green finance, fertility, growth, friday green-yellow anger, jealousy, discord yellow intellect, confidence, sunday orange encouragement, energy, attraction brown hearth, home blessing, grounding red strength, vigor, sexual passion, tuesday gold wealth, abunda

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

racles of modern medicine, literature describing near-death-experiences has arisen which depicts a transition into another world or dimension of consciousness wherein the deceased are met by beings of light. many of those who have returned to life after such an experience also speak of a life-review of their deeds and misdeeds from childhood to the moment of the near-death encounter. prophecy and divination the desire to foresee the future quite likely began when early humans began to perceive that they were a part of nature, subject to its limitations and laws, and that they were seemingly powerless to alter those laws. mysterious supernatural forces sometimes benign, often hostile appeared to be in control of human existence. divination, the method of obtaining knowledge of the future by

nce for god) and superstitio, which in latin means unreasonable religious belief. christianity became the state religion of the roman empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of mag

ations, the true relationship between spirit and body truths that could only be accessible to the initiates of the mystery school. dionysus was the expression of the evolving soul in the universe. apollo personified those same truths as they could be applied to humans in their earthly existence. apollo gave inspiration to those who would be artists, poets, doctors, lawyers, and scientists through divination, such as that which issued from his priestesses at delphi. one of the essential aspects of the orphic initiation was the process of the initiate absorbing the healing light of orpheus and purifying the heart and spirit. among the truths that orpheus had learned in the egyptian sanctuaries was that god is one, but the gods are many and diverse. orpheus had t h e g a l e e n c y c l o p e

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

priateness, and format; steiger advised on the content s organization before he became the author of geuu. format the gale encyclopedia of the unusual and unexplained consists of fourteen broad-subject chapters covering a wide range of high-interest topics: afterlife mysteries; mediums and mystics; religious phenomena; mystery religions and cults; secret societies; magic and sorcery; prophecy and divination; objects of mystery and power; places of mystery and power; ghosts and phantoms; mysterious creatures; mysteries of the mind; superstitions, strange customs, taboos, and urban legends; and invaders from outer space. each chapter begins with an overview that summarizes the chapter s concept in a few brief sentences. then the chapter exploration provides a complete outline of the chapter

racles of modern medicine, literature describing near-death-experiences has arisen which depicts a transition into another world or dimension of consciousness wherein the deceased are met by beings of light. many of those who have returned to life after such an experience also speak of a life-review of their deeds and misdeeds from childhood to the moment of the near-death encounter. prophecy and divination the desire to foresee the future quite likely began when early humans began to perceive that they were a part of nature, subject to its limitations and laws, and that they were seemingly powerless to alter those laws. mysterious supernatural forces sometimes benign, often hostile appeared to be in control of human existence. divination, the method of obtaining knowledge of the future by

nce for god) and superstitio, which in latin means unreasonable religious belief. christianity became the state religion of the roman empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of mag

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

riateness, and format; steiger advised on the content fs organization before he became the author of geuu. format the gale encyclopedia of the unusual and unexplained consists of fourteen broad-subject chapters covering a wide range of high-interest topics: afterlife mysteries; mediums and mystics; religious phenomena; mystery religions and cults; secret societies; magic and sorcery; prophecy and divination; objects of mystery and power; places of mystery and power; ghosts and phantoms; mysterious creatures; mysteries of the mind; superstitions, strange customs, taboos, and urban legends; and invaders from outer space. each chapter begins with an overview that summarizes the chapter fs concept in a few brief sentences. then the chapter exploration provides a complete outline of the chapter

racles of modern medicine, literature describing near-death-experiences has arisen which depicts a transition into another world or dimension of consciousness wherein the deceased are met by beings of light. many of those who have returned to life after such an experience also speak of a life-review of their deeds and misdeeds from childhood to the moment of the near-death encounter. prophecy and divination the desire to foresee the future quite likely began when early humans began to perceive that they were a part of nature, subject to its limitations and laws, and that they were seemingly powerless to alter those laws. mysterious supernatural forces.sometimes benign, often hostile.appeared to be in control of human existence. divination, the method of obtaining knowledge of the future by

for god) and superstitio, which in latin means gunreasonable religious belief. h christianity became the state religion of the roman empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of mag

non was issued that forbade christian priests to practice magic, astrology, or mathematics. by 525, with the influence of christianity growing ever stronger, the council of oxia prohibited the parishioners from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. the council of tours in 613 ordered all priests to teach their congregations that magical practices were ineffective methods by which to guarantee the health of humans and animals and were not to be employed as a means of bettering one fs lot in life. with each subsequent church council issuing stronger canons and edicts against magic and sorcery, those

itaries. after 30 years of public activity, he retired from active involvement in the craft, settling for only occasional lectures, workshops, and booksignings. for his solitary practice, he drew mainly on seax-wica rites, together with aspects of pectiwita (a scottish tradition inspired by aidan breac and developed by buckland. in ohio buckland fs writing developed to include novels, a number of divination decks, and saw a return to spiritualism with the publication of doors to other worlds (1993) and the truth about spirit communication (1995. a prolific author, by 2001 buckland had more than 30 books published, with more than a million copies in print and translated into 12 foreign languages. he has written a number of screenplays, numerous newspaper and magazine articles, and has appea

doors to other worlds (1993, scottish witchcraft (1991, the witch book (2001, and the buckland romani tarot (2001. other books are advanced candle t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 81 in1966 raymond buckland opened america fs first museum of witchcraft and magic. magic (1996, anatomy of the occult (1977, the book of african divination (1992, buckland gypsies f domino divination deck (1995, coin divination (1999, gypsy dream dictionary (1998, gypsy fortunetelling tarot kit (1998, here is the occult (1974, the magick of chant- o-matics (1978, mu revealed (pseudonym: tony earl; 1970, practical color magick (1983, ray buckland fs magic cauldron (1995, secrets of gypsy fortunetelling (1988, secrets of gypsy love magick (1

able of changing its appearance or form. wizard a variant of the fifteenth century word wisard, meaning gwise. h someone who professes to have magical powers as a magician or sorcerer, or a male witch. in general, someone who is extremely knowledgeable and clever. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 115 chapter 7 prophecy and divination since the beginning of human history, men and women have sought out glimpses into the future. soothsayers and seers have attempted to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient pract

THE GOD OF THE WITCHES

e days to follow. isobel gowdie (1662) stated that "all our actsand deeds, betwixt great meetings, must be given account of and noted in his book at each grandmeeting.[39] they consulted with the chief or with his deputy as to any matters in which advice wasneeded. these matters were usually cases of illness, for the witches of a coven were always the healers in avillage. there were also cases of divination in which direction was required, and by the reports of the witches the god of the witcheschapter iii. the priesthood29the chief was kept informed of all that went on in his district and was able to give help or reproof whereneeded. a newly-made member of the coven would receive instruction at the esbat, either from the chief orfrom a fellow-member, such instruction including methods of

examination of theevidence shows that there were two kinds of familiar, one was for divining, the other for working magic.familiars belonged apparently only to members of a coven, not to the congregation in general.the divining familiar is co-terminous with the witch-religion. when a witch became a member of a covenshe was told by what animal she should divine and was instructed in the method of divination. a verycommon animal for the purpose was a dog, sometimes though not always there was a restriction as to colour.thus elizabeth style, in somerset[47] divined by a black dog, but alse gooderidge, in derbyshire,[48] useda party-coloured dog belonging to a fellow-villager, to the great indignation of the dog's master. in sparselypopulated districts where animals were scarce the witch migh

n lothian" hada crow, a cat and a dog as his divining animals; and margaret nin-gilbert, of thurso, as late as 1719,divined by a black horse, a black cloud or a black hen.[51]her divining familiar was indicated to the witch by the devil when she became a member of the coven, andshe was instructed in the method of divining by that special animal. she could also have an animal of her ownfor private divination; these had to be named by a special ceremonial in which several members of the coventook part. the guide to grand jurymen informs its readers that "to these their spirits they give names, andthey meet together to christen them. the lancashire witches met at malkin tower on good friday,[52]"first was the naming of the spirit, which alizon device, now prisoner at lancaster, had, but did n

us, in which case they go on business or pleasure; but if they are spiritless and sad, they do not budgefrom the house" gentien le clerc, tried and condemned at the same time as nevillon, declared that "he hadtrust in his familiar than in god, that there was more profit in it than in god, and that he gained nothing bylooking to god, whereas his familiar always brought him something".the method of divination varied according to the animal used and according to the type of question asked.agnes sampson, executed 1590,[54] was accustomed to divine by a dog, when she was called in to see a sickperson. when she was summoned to the bedside of a lady of high rank she went into the garden with thelady's daughters, and there she called "elva" a large black dog appeared and she took the omens by itsa

ird, like a crowor a wood-pigeon; if no animal or bird answered the call the auguries could be taken from a cloud. theessence of the divining familiar was that it was not an animal belonging to the witch, any creature of therequired kind would be sufficiently good to draw omens from. the divining familiar was, as the name i havegiven to it implies, used only for prophetic purposes, and the use of divination by its means is almostuniversal. the domestic familiar was entirely different. it was always a small animal, which belonged to thewitch, was kept in her house, and was often called an imp or a spirit, and occasionally a devil, was fed in aspecial manner and was used only to carry out the commands of the witch. the geographical distribution ofthe domestic familiar suggests that it was in

THE KEY TO THE MYSTERIES

e unknown by its supposed and supposable relations with the known. 15 analogy was the sole dogma of the ancient magi. this dogma may indeed be called "mediator" for it is half scientific, half hypothetical; half reason, and half poetry. this dogma has been, and will always be, the father of all others. what is the man-god? he who realizes, in the most human life, the most divine ideal. faith is a divination of intelligence and of love, when these are directed by the pointings of nature and of reason. it is then of the essence of the things of faith to be inaccessible to science, doubtful for philosophy, and undefined for certainty. faith is an hypothetical realization and a conventional determination of the last aims of hope. it is the attachment to the visible sign of the things which one

the will of intelligent beings acts directly on this light, and by means of it on all that part of nature which is submitted to the modifications of intelligence. this light is the common mirror of all thoughts and all forms; it preserves the images of everything that has been, the reflections of past worlds, and, by analogy, the sketches of worlds to come. it is the instrument of thaumaturgy and divination, as remains for us to explain in the third and last part of this work. 109 first book magnetic mysteries chapter i the key of mesmerism mesmer rediscovered the secret science of nature; he did not invent it. the first unique and elementary substance whose existence he proclaims in his aphorisms, was known by hermes and pythagoras. synesius, who sings it in his hymns, had found it reveal

s have groping presentiments, but it is really only science which discovers. the actual progress of human knowledge has diminished by a great deal the chances of prodigies, but there still remains a great number, since both the power of the imagination and the nature and power of magnetism are not yet known. the observation of universal analogies, moreover, has been neglected, and for that reason divination is no longer believed in. 200 a qabalistic sage may, then, still astonish the crowd and even bewilder the educated: 1 degree- by divining hidden things; 2 degree- by prediction many things to come; 3 degree- by dominating the will of others so as to prevent them doing what they will, and forcing them to do what they do not will; 4 degree- by exciting apparitions and dreams; 5 degree- by

ively antipathies; the fluids repelled each other at first, and subsequently became balanced. the equilibrating speciality of the plastic medium of every person is what paracelsus calls his "ascendant" and he gives the name of "flagum" to the particular reflection of the habitual ideas of each one in the universal light. one arrives at the knowledge of the "ascendant" of a person by the sensitive divination of the "flagum" and by a persistent direction of the will. one turns the active side of one's own ascendant towards the passive side of the ascendant of 250 another when one wishes to take hold of that other and dominate him. the astral ascendant has been divined by other magi, who gave it the name of "tourbillon (vortex. it is, say they, a current of specialized light, representing alw

ative contemplation to free vibrating thought without changing one's surroundings and one's organs. thence comes the forgetfulness which accompanies birth, and the vague reminiscences of our sickly intuitions, always analogous to the visions of our ecstasies and of our dreams" this revelation of that great master of occult medicine throws a fierce light on all the phenomena of somnambulism and of divination. there also, for whoever knows how to find it, is the true key of evocation, and of communication with the fluidic soul of the earth. those persons whose dangerous influence makes itself felt by a single touch are those who make part of a fluidic association, or who either voluntarily or involuntarily make use of a current of astral light which has gone astray. those, 251 for example, w

THE MIDDLE PILLAR

hroughout the 1950s regardie distanced himself from occultists and concentrated on establishing h s practice, which brought hm a comfortable income. he had three marriages which all ended in divorce. he had no cluldren. his interest in magic never waned as can be seen by such books as the art and meaning of magic (1964; twelve steps to spiritual enlightenment (1969; a practical guide to geomantic divination (1972; how to make and use talismans (1972; and foundations of practical magic (1979. regardie retired from his practice in 1981 and moved to sedona, arizona, where he continued to write. his later books included ceremonial magic (1980; the lazy man's guide to relaxation (1983; and the complete golden dawn system of magic (1984. he continued to give advice on health and magical matters

anst thou bear more joy. be not animal; refine thy rapture."32 repetition and becoming accustomed to the mental and spiritual phenomena induced by the formula makes the ecstasy more bearable and enables one to become strong in that spiritual joy and capable of resisting the physical symptoms of weakness. there are innumerable other techniques which are included under the comprehensive term magic: divination, clairvoyance, astral projection, godforms, and many others. the only matter requiring some few words here is that of ceremonial. but the principles underlying this are so simple that the student who has understood the psychological principles laid down earlier in the book will have no difficulty in understanding its function. the purpose of ceremonial is that of all magic-the awakening

THE NECRONOMICON SIMON VERSION

tern mythology new york, 1969 griffith& thompson the leyden papyrus new york, 1974 hooke, s.h. babylonian and assyrian religion oklahoma, 1975 middle eastern mythology new york, 1975 king, l. babylonian magic and sorcery london, 1896 history begins at sumer new york, 1959 kramer, s.n. mythologies of the ancient world (ed) new york, 1961 sumerian mythology pennsylvania, 1972 laurent la magie et la divination chez les chaldeo- assyriennes paris, 1894 lenormant, f. science occult; la magie chez les chaldeens paris, 1874 tales of the cthulhu mythos new york, 1973 at the mountains of madness new york, 1973 lovecraft, h.p. the dunwich horror new york, 1963 the lurker at the threshold (with august derleth) new york, 1971 mason, h. gilgamesh (ed) new york, 1972 neugebauer, o. the exact sciences in

THE TAROT OF C C ZAIN

wn using computer technologies. zain's book, sacred tarot, gives a plenty of occult and other correspondences for each of 22 major arcana (and brief meanings of all other cards. however below i show only their titles, divinatory meanings and descriptions. i strongly encourage everybody to obtain a copy of the book for the whole lot of other fascinating and well-knit data. the magus--arcanum i. in divination, arcanum i may be read briefly as will or dexterity. arcanum i is pictured by a magus, type of the perfect man, that is to say, in full possession of his moral and physical faculties. he is represented standing; it is the attitude of will which precedes action. his robe is white, image of purity, original or regained. a serpent biting its own tail serves him for a girdle; it is the symb

he perseverance and efficacy of the will. the cross, seal of the infinite, by which the coin is marked, announces the ascension of that power in the spheres of the future. the cube upon which these symbols rest typifies the physical world; and has graven on its side an ibis, to indicate that eternal vigilance is a necessity if physical limitations are to be surmounted. veiled isis--arcanum ii. in divination, arcanum ii may briefly be read as science. arcanum ii is figured by a woman seated at the threshold of the temple of isis. she is seated between two columns, the one on her right being red to signify pure spirit and its luminous ascension over matter, and the one on her left being black to represent the bondage of matter over the impure. the woman is crowned by a tiara of three stories

cent, symbolizing the feminine attribute, is above the tiara to indicate that in occult science the intellect should be guided by the intuitional, or psychic powers. that is to say, in the occult sciences the feminine qualities of the mind are often of superior value to the masculine, or rational. the woman is seated to show that will united to science is immovable. isis unveiled--arcanum iii. in divination, arcanum iii may be read briefly as marriage or action. arcanum iii is figured by a woman seated within a radiant sun. the rays from this sun number thirty, the number of degrees in one zodiacal sign. the woman is crowned with twelve stars, to represent the twelve signs through which the sun passes each year. her feet rest upon the moon, symbol of the feminine in nature. and the cube up

nd of the heights to which the flights of the spirit can raise itself through the emotions engendered in union. the seat upon which she rests is covered with eyes, indicating that through union the eyes of the soul have been opened to a knowledge of good and evil. this ensemble pictures, in terms of universal symbolism, generation, gestation, and universal fecundity. the sovereign--arcanum iv. in divination, arcanum iv may be read as realization. arcanum iv is figured by a man; on his head a sovereign's helmet. he is seated upon a cubic stone; his right hand raises a scepter surmounted by a circle, and his right leg bent, rests upon the other, forming with it a cross. the cubic stone, image of the perfect solid, signifies labor which has reached completion. the cat, pictured on the side of

wk, sacred to the sun, indicates his ambition to attain spiritual supremacy. the cross, formed by his legs, symbolizes the four elemental kingdoms he has mastered, and the expansion of human power through understanding. the apron above the legs, together with them, figures a trine above a cross; the symbol of mind dominating matter, and of the conservation of energy. the hierophant- arcanum v. in divination, arcanum v may briefly be read either as religion or law. arcanum v is pictured by a hierophant, master of the sacred mysteries. this prince of the occult doctrine is seated between two columns of the sanctuary; he leans upon a cross of three bars, and with his right hand makes the sign of the pentagram. from his brow the sacred serpent thrusts its head; and at his feet kneel two men, o

e energy to command the obedience of all sub-mundane atoms of life, and to hear the voice of heaven in the silence of the passions and the instincts of the flesh. the sacred serpent at his brow signifies enlightenment; and the two kneeling men, the one red and the other black, denote the intelligences of light and shadow, both of whom obey the force of the pentagram. the two paths--arcanum vi. in divination, arcanum vi may be briefly interpreted as temptation. arcanum vi is figured by a man standing motionless at the angle formed by the conjunction of two roads. his looks are fixed upon the ground; his arms are crossed upon his chest. two women, one at his right and the other at his left, each place a hand on his shoulder, showing him one of two roads. the woman at his right is modestly cl

o show he is a spirit; and is represented in an aureole of twelve rays to indicate that justice will be meted out in due time to all as the sun passes through the zodiacal signs. this ensemble typifies the struggle between conscience and the passions, between the divine soul and the animal soul, and that the result of this struggle commences a new epoch in the life. the conqueror--arcanum vii. in divination, arcanum vii may briefly be read as victory. arcanum vii is figured by a war chariot of square form, surmounted by a starry canopy sustained by four columns. upon this chariot advances a conqueror armed with a cuirass and carrying both sword and scepter. he wears a crown from which rises three pentagrams, or golden stars with five points. the square car symbolizes the material world van

THE HOLY BIBLE KING JAMES VERSION

rth, and they abide over against me: 22:6 come now therefore, i pray thee, curse me this people; for they [are] too mighty for me: peradventure i shall prevail [that] we may smite them, and [that] i may drive them out of the land: for i wot that he whom thou blessest [is] blessed, and he whom thou cursest is cursed. 22:7 and the elders of moab and the elders of midian departed with the rewards of divination in their hand; and they came unto balaam, and spake unto him the words of balak. 22:8 and he said unto them, lodge here this night, and i will bring you word again, as the lord shall speak unto me: and the princes of moab abode with balaam. 22:9 and god came unto balaam, and said, what men [are] these with thee? 22:10 and balaam said unto god, balak the son of zippor, king of moab, hath

ent] to bless: and he hath blessed; and i cannot reverse it. 23:21 he hath not beheld iniquity in jacob, neither hath he seen perverseness in israel: the lord his god [is] with him, and the shout of a king [is] among them. 23:22 god brought them out of egypt; he hath as it were the strength of an unicorn. 23:23 surely [there is] no enchantment against numbers page 94 jacob, neither [is there] any divination against israel: according to this time it shall be said of jacob and of israel, what hath god wrought! 23:24 behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat [of] the prey, and drink the blood of the slain. 23:25 and balak said unto balaam, neither curse them at all, nor bless them at all. 23:26 but balaam answered

ich stand there before the lord. 18:8 they shall have like portions to eat, beside that which cometh of the sale of his patrimony. 18:9 when thou art come into the land which the lord thy god giveth thee, thou shalt not learn to do after the abominations of those nations. 18:10 there shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, or that useth divination [or] an observer of times, or an enchanter, or a witch, 18:11 or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 18:12 for all that do these things [are] an abomination unto the lord: and because of these abominations the lord thy god doth drive them out deuteronomy page 114 from before thee. 18:13 thou shalt be perfect with the lord thy god. 18:14 for th

after the heathen that [were] round about them [concerning] whom the lord had charged them, that they should not do like them. 17:16 and they left all the commandments of the lord their god, and made them molten images [even] two calves, and made a grove, and worshipped all the host of heaven, and served baal. 17:17 and they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the lord, to provoke him to anger. 17:18 therefore the lord was very angry with israel, and removed them out of his sight: there was none left but the tribe of judah only. 17:19 also judah kept not the commandments of the lord their god, but walked in the statutes of israel which they made. 17:20 and the lord rejected all

the famine, and by the pestilence. 14:13 then said i, ah, lord god! behold, the prophets say unto them, ye shall not see the sword, neither shall ye have famine; but i will give you assured peace in this place. 14:14 then the lord said unto me, the prophets prophesy lies in my name: i sent them not, neither have i commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart. 14:15 therefore thus saith the lord concerning the prophets that prophesy in my name, and i sent them not, yet they say, sword and famine shall not be in this land; by sword and famine shall those prophets be consumed. 14:16 and the people to whom they prophesy shall be cast out in the streets of jerusalem because of the famine and

n, what [is] that proverb [that] ye have in the land of israel, saying, the days are prolonged, and every vision faileth? 12:23 tell them therefore, thus saith the lord god; i will make this proverb to cease, and they shall no more use it as a proverb in israel; but say unto them, the days are at hand, and the effect of every vision. 12:24 for there shall be no more any vain vision nor flattering divination within the house of israel. 12:25 for i [am] the lord: i will speak, and the word that i shall speak shall come to pass; it shall be no more prolonged: for in your days, o rebellious house, will i say the word, and will perform it, saith the lord god. 12:26 again the word of the lord came to me, saying, 12:27 son of man, behold [they of] the house of israel say, the vision that he seeth

their own hearts, hear ye the word of the lord; 13:3 thus saith the lord god; woe unto the foolish prophets, that follow their own spirit, and have seen nothing! 13:4 o israel, thy prophets are like the foxes in the deserts. 13:5 ye have not gone up into the gaps, neither made up the hedge for the house of israel to stand in the battle in the day of the lord. 13:6 they have seen vanity and lying divination, saying, the lord saith: and the lord hath not sent them: and they have made [others] to hope that they would confirm the word. 13:7 have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, the lord saith [it] albeit i have not spoken? 13:8 therefore thus saith the lord god; because ye have spoken vanity, and seen lies, therefore, behold, i [am] against

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

f the spiritual world were abroad, and when witches had most power. it was believed, even, that during this night people's souls left the body in sleep, and wandered over the world, separated from it. it was a night of the great meetings of the witches, and it was that in which they mixed their most deadly poisons, and performed their most effective charms. it was a night especially favourable to divination in every form, and in which maidens sought to know their future sweethearts and husbands. it was during this night, also, that plants possessed their greatest powers either for good or for evil, and that they were dug up with all due ceremonies and cautions. the more hidden virtues of plants, indeed, depended much on the time at which, and the ceremonies with which, they were gathered

vil; they forebade any rites or incantations in the gathering of medicinal herbs except by repeating the creed and the lord s prayer.1 as already stated, the night of st. john s, or midsummer-eve, was that when ghosts and spirits of all descriptions were abroad, and when witches assembled, and their potions, for good or for evil, and charms were made with most effect. it was the night for popular divination, especially among the young maidens, who sought to know who were destined to be their husbands, what would be their characters, and what their future conduct. the medicinal virtues of many plants gathered on st. john's eve, and with the due ceremonies, were far more powerful than if gathered 1 non licet in collectione herbarum medicinalium aliquas observationes vel incantationes attende

TYSON DONALD NEW MILLENNIUM MAGIC

if astrology has predictive applications, these must stem from the syn- chronicity of heaven and earth. the patterns of the planets and stars do not com- pel events on earth, they mirror those events, and through the application of archetypal symbols some understanding of those events may be intuited by astrologers when they examine the heavens. the magical mechanism is identical to that used in divination by the tarot. the images on the tarot cards are mythic and archetypal, even as are the symbols of astrology. the shuffling of the tarot deck provides a synchronous link between the querent and the cards, even as the motion of the heavens over time provides a synchronous link between the birth chart and the life of the person for whom it is cast. no, the powers of the zodiac are not to b

td tau n mother double double double single single single single single single double single mother single single single double single single double mother double c is meaning trans. value 1 ox house camel door window nail sword fence snake hand fist goad water fish prop eye mouth hook ear head tooth cross a b, v c, ch d, dh h 0, u, v z ch t 1, y k, kh l m n s aa, ngh p, ph tz q r s, sh t, th in divination with the tarot, where the cards are related to the life of a specific individual, the abstract observing fool is replaced by a significa- tor, one of the court cards of the minor arcana that is supposed to approximate the qualities of the person whose fortune is being read. the significa- tor does not figure directly into the reading, but all other cards are related to it as the fixed c

the suit provides the ground against which it acts. the uses of the tarot in magic are too many to list. each individual card can be the object of fruitful meditations. cards can be used as talismans, as instru- ments of ritual workings, as patterns for god-forms, and as symbols of power. above all else, the tarot is a tool for examining the self and its relation to life. the use of the tarot for divination is a debasement of its higher purposes. many adepts who study it cease altogether to employ it for divination as they come to feel that such a trite use of the symbols affronts the light. however, the tarot is not a piece of cloth that can be soiled. the mind that abuses it may be degraded- the symbols can never be other than what they are. after the magus lives with the tarot of marsei

h as the rider pack designed by a. e. waite and the thoth deck designed by aleister crowley, it will be time to make a personal tarot for his or her own private use. this must be drawn and painted by hand, and it must be origi- nal-not merely copied from other decks. some adepts say that it is enough to cre- ate an original version of the twenty-two picture cards of the major arcana, but for full divination use it is advisable to make all seventy-eight cards. when used for magical workings, these handmade cards are always more potent than a printed deck because they are so personal. each symbol is absolute- ly unique in all the world, the most powerful interpretation of the tarot card pos- sible for the mind that created it. a model useful for understanding some of the relationships of the

. 14. perth (peord: k (k) sound: p [p] english: p literal meaning unknown-but perhaps originally "apple tree" with its many mythic associations. cornucopia. abundance, luxury, opulence, indulgence, sen- sual pleasure. edred thorsson believes it means "dice cup" and connects it with the casting of lots, and thus fate.55 the original meaning of "apple" may have evolved to "apple-wood lots" used for divination and also for gambling. runes were cut into the twigs from a fruit-bearing tree for purposes of divination, according to the roman historian tacitus. that tree may well have been the apple. magically, it brings abundance, which may or may not be abused. in its sec- ondary definition as a device for gaming and divination, it reveals insight into the future outcome of a question. luck, eit

TYSON DONALD SOUL FLIGHT

lifting experience that has no negative repercussions, apart from perhaps a gentle fatigue of the body that is without lasting effect. chapter two witches' flying ointment t raditional european witchcraft descends from shamanism, which is evident when we compare the abilities attributed to witches during the medieval witch trials with the powers of shamans. witches healed the sick. they performed divination and augury. they conversed with spirits and kept familiar spirits as their servants, usually in the forjms of small animals such as cats. witches were able to bewitch beasts, cause storms, ancl affect the growth of crops. spirits instructed them in the technical details of their profession. most significantly, it was believed that they had the power of flight. all these abilities are sh

of which perhaps suggests why she was willing to allow her husband to remake her identity by giving her not only his surname in marriage, but a new christian name as well. the "table" refers to the familiar table-turning antics of the spiritualist seance, during which the spirits cause a table under the hands of those attending the seance to move and emit raps. the "ring and disc" was a method of divination popular within the golden dawn, by which a ring was suspended from the hand on a short length of silk thread over a piece of paper inscribed with a circle. francis king, commenting on mathers' manifesto in the rebirth of magic (1982, believed the "ring and disc" to be a complex device consisting of a painted cardboard ring suspended on a silk ribbon above a disk inscribed with hebrew le

results in a single mark. the shape of these marks is not important; they merely represent a dot. in this way, a figure is generated consisting of four rows ranked one above the other-each row containing either one dot or two dots. there are 142. regardie, 459. 143. ibid, 463. 144. ibid. sixteen possible figures that may be made in this way. during the renaissance, geomancy was a popular form of divination. each figure had a latin name and was associated with astrological symbols such as the planets, zodiac signs, and nodes of the moon. the names were constant, but the astrological associations differed from system to system. in their structure, the sixteen figures of geomancy resemble the sixty-four 1 ching hexagrams, each of which is made up of six rows containing either a solid line or

es of geomancy resemble the sixty-four 1 ching hexagrams, each of which is made up of six rows containing either a solid line or a broken line. the two dots in the row of a geomantic figure are symbolically equivalent to the broken line in an i ching hexagram; the single dot in a row of a geomantic figure is equivalent to a solid line in an i ching hexagram. the difference between the two sets of divination symbols lies in the number of rows of each figure: four in the case of geomancy and six for the i ching. the greater number of rows allows for more complexity in the i ching oracle. there is little doubt that members of the golden dawn employed the i ching hexagrams as astral portals, although they are overlooked in the main documents published by regardie. aleister crowley, a member of

an naturalist pliny the elder repeated the popular view when he wrote "that it is a kind of ice is certain."1ss referring to the persian magician osthanes, pliny observed "as osthanes said, there are several forms of magic; he professes to divine from water, globes, air, stars, lamps, basins, and axes, and by many other methods, and besides to converse with ghosts and those in the underworld."189 divination by "globes" is very likely a form of crystal gazing. the conversation with "ghosts and those in the underworld" may have been effected by means of astral projection, and travel to the land of the dead. science is at a loss to explain what power natural crystals may have to induce an altered state of consciousness that facilitates soul flight. it is sometimes suggested that staring at th

tand this distinction. those seeking to project 193. clulee, john dee's natural philosophy, 206-7. chapter eleven: astral doorways 195 into the lower astral levels will find the black mirror particularly useful as an aid, since it resonates with the shadows of the infernal realms. the water mirror another even more ancient magic mirror is the surface of water. it was employed for both scrying and divination in the form of natural springs and pools considered to be sacred. such springs and pools were believed to be the dwelling places of spiritual beings and, without a doubt, spirits did appear and communicate with human beings through the astral doorways of these pools and springs. in a later evolution of this method of scrying, water was collected in a special scrying basin from such sacr

uits, each of which contains cards numbered from one to ten and four court cards, the tarot has a special set of twenty-two picture cards, known as trumps, making a total of seventy-eight cards in the standard tarot deck. it was in france during the second half of the eighteenth century that the tarot first began to be used for purposes of fortunetelling. they became a popular instrument for both divination, and meditation once the notion began to circulate among french occultists during the following century that the cards had higher meanings hidden in 198 soul flight their symbolism. the twenty-two picture cards received the most attention. they were linked by french occultists with the letters of the hebrew alphabet, and with the esoteric associations that attach to those letters in the

TYSON DONALD THE POWER OF THE WORD

to its true understanding, is treated in depth. from this analysis, a bridge is constructed linking the four elements, the seven planets, and the twelve signs of the zodiac. tetragrammaton is shown to be the primeval binary code that forms the basis for the genetic pattern of dna and the language of modern computers and digital storage systems. it is also the foundation for two ancient methods of divination-the sixty-four hexagrams of the i ching of china and the sixteen geomantic figures of medieval europe. introduction xv presented here is a totally original technique for invoking and banishing the banners of the name (twenty-four forms, twelve overt and twelve occult, that result from the permutation of the four letters, with a new symbol that i have christened the tetragram. it is used

all this, methods are provided for vibrating upon the breath the twenty-four banners of tetragrammaton; for using a new technique called the commanding voice to implant instructions directly into the subconscious of others, bypassing their conscious control; for creating a set of powerful banner rings and ritually charging them with the wings of the winds; for resurrecting the lost ancient hebrew divination by urim and thummim; and for assuming the god-form of the warrior christ of revelation to command the enochian and banner angels. the complex structure of tetragrammaton and its various permutations is expressed by two very important symbolic forms: the throne of god, described by st. john in revelation 4; and the cosmic clock, which appears throughout the enochian diaries of john dee

sigils when i wrote the new magus, i was unable to take advantage of this new information, which is completely set forth in chapter v. this book offers the most complete treatment of the name, both in theory and practice, that has ever been presented. the sections on the sigils of the tetragram, the hieroglyphic monad of john dee, the angels known as the wings of the winds, the banner rings, the divination by urim and thummim, the twelve stones of the tribes of israel, the breastplate of aaron, the ring of solomon, and the enochian watchtowers and keys, all represent groundbreaking work in magic. it is my sincere hope that some of the innovations presented here will find their place in the day-to-day practices of kabbalists, ritual magicians, and astrologers over the years to come. lvx do

an figures, but as sperm and egg. with this in mind, it is easier to grasp how the v can be distinct from the i and yet at the same time embody the i within himself; and how the second h can be both the product of the first h and also hold the first h latent within herself. this binary system was not entirely unfamiliar to the western world in ancient times. it appears in the symbols of geomantic divination, which was known to the romans and early europeans. in the geomantic figures, two dots stand for the feminine and one dot for the opposite masculine. using this system, the letters of tetragrammaton would be represented in the following manner: each geomantic symbol is composed of one of these letter sets in combination either with itself or with one of the other three sets. there are t

israel. this breastplate is described in considerable detail in exodus 28:15-30, where it is called the "breastplate of judgment" and also in the antiquities of josephus (3.7.5. the name "breastplate" is misleading. the hebrew word used to describe this object is chosen (chshn. its meaning is unknown, but it has been translated as "ornament" or "breast-piece" it consisted of a linen pouch used in divination that was worn against the breast of the high priest. to allow the chosen to be worn in this manner, a hole was cut in the front of the ephod, or upper garment, of the priest. the ephod, which was always intimately joined with the breastplate, is another mysterious instrument. it seems in earliest times to have been an oracular idol or image (see judg. 8:27. however, the word may simply

r garment, of the priest. the ephod, which was always intimately joined with the breastplate, is another mysterious instrument. it seems in earliest times to have been an oracular idol or image (see judg. 8:27. however, the word may simply have been used as a synonym for "oracle" or it is possible that an oracular idol was arrayed in a special garment that was later adopted by the high priest for divination purposes. whatever its origin, the ephod was an integral part of the breastplate and its contents. on its front, the breastplate held twelve large precious and semiprecious stones arranged in four rows and three columns. the deep golden settings of 78 tetragrammaton the stones were joined together by a woven linen frame one span (about eight inches) wide and two spans long, which was fo

and aaron shall bear the judgment of the children of israel upon his heart before the lord continually" precisely what these objects were is never described clearly, but they were used as an oracle. when saul sought guidance from god "the lord answered him not, neither by dreams, nor by urim, nor by prophets (1 sam. 28:6. joshua was publicly chosen to succeed moses as the leader of israel by the divination of the breastplate "and he shall stand before eleazar the priest, who shall ask counsel for him after the judgment of urim before the lord7 (num. 27:21. it is generally believed that this oracle consisted of a simple yes-no. brewer in his dictionary of phrase and fable says that it was composed of three pebbles, one signifying yes, one signifying no, and a third signifying uncertainty

VOX SABBATUM

cain, that he or she is wise among his people. vox sabbatum the witches sabbat 19 life is an abomination to god, and our life is sacred unto our lord the devil, satanadar, antecessor! to the abominations come life and joy, that a necromancer, a wizard, a witch, a charmer and observer of times is blessed by the adversary opposer, that the son or daughter is blessed to pass through the fire and use divination witchcraft and sin is the liberation which derives from rebellion, as the whoredoms of thy mother jezebel are many, joy and life is ours! in the name of cain, in the name of lilith az! lucifer triumphans! you may now all begin focusing on the purpose of the rite, with mantras and ravenous and barbarous chants uttered from the blackened robes you may be wearing, allow dance to guide you

WESTERN MANDALAS OF TRANSFORMATION SR AL

his kind of goal is completely incompatible with using talismanic magic for manipulative or unethical ends. your first affirmation should be that your magical working is not only for your own benefit but for the greater good of the universe. let us return to the problem of symbol for a moment. many who have studied psychic sciences will have noticed that in any kind of psychic phenomenon, such as divination, visions, channeling, dreams, etc, there may occur a plethora of images which have multiple meanings and which are, in turn, frequently misunderstood, misinterpreted or misconstrued by the conscious mind. these problems can be more easily solved by calling upon the assistance of the higher self, or holy guardian angel (a relationship we will devote considerable time to in chapter two, f

omote friendship, harmonious relationships with superiors. venus: assists in matters of the heart, good for partnerships and social affairs, for anything to do with pleasure, the arts, traveling, relationships between younger people and women in general. mercury: aids in acquiring knowledge and intellectual friends, assists in communications, success in commerce, useful for magic, apparitions and divination, for obtaining information or making calculations, secures safety in travel. moon: assists in smoothing domestic problems, growing of plants, insures safe journeys and acquisition of merchandise by water, successful embassies; connected with messages, dreams, cycles. pluto: seeks to change, to shatter old forms, to break completely new ground; aids in eliminating the outdated and no lon

ll be explored in more depth in the section on tattwas and sound and color healing. the golden dawn correspondences are included in j. these designs may be employed in any talisman to incorporate its specific elemental energy. the geomantic symbols are some of the oldest designs used on talismans. their origin is unknown, but they have been utilized in ancient seals as well as used as a method of divination from at least the middle ages. these symbols, which are related to the zodiacal signs, the planets, and the elements, are shown in the charts in figures 3-l, 3-m, 3-n, and 3-0. they can be easily incorporated into a talisman because of their simple designs, and are thought to increase or temper the particular force being evoked in the whole talismanic piece. it will be noted that there

WICCA EIGHT SABBATS OF WITCHCRAFT

nds of ireland (sidh mounds) were opened up, with lighted torches lining the walls, so the dead could find their way. extra places were set at the table and food set out for any who had died that year. and there are many stories that tell of irish heroes making raids on the underworld while the gates of faery stood open, though all must return to their appointed places by cock-crow. as a feast of divination, this was the night par excellence for peering into the future. the reason for this has to do with the celtic view of time. in a culture that uses a linear concept of time, like our modern one, new year's eve is simply a milestone on a very long road that stretches in a straight line from birth to death. thus, the new year's festival is a part of time. the ancient celtic view of time, h

ective, any attempt to do so is seen as inherently evil. this did not keep the medieval church from co-opting samhain's other motif, commemoration of the dead. to the church, however, it could never be a feast for all the dead, but only the blessed dead, all those hallowed (made holy) by obedience to god- thus, all hallow's, or hallowmas, later all saints and all souls. there are so many types of divination that are traditional to hallowstide, it is possible to mention only a few. girls were told to place hazel nuts along the front of the firegrate, each one to symbolize one of her suitors. she could then divine her future husband by chanting 'if you love me, pop and fly; if you hate me, burn and die' several methods used the apple, that most popular of halloween fruits. you should slice a

entral eight sabbats of witchcraft get any book for free on: www.abika.com 7 characters are likely to be interpreted as mother nature, father time, and the baby sun-god. none of this will come as a surprise to anyone who knows the true history of the holiday, of course. in fact, if truth be known, the holiday of christmas has always been more pagan than christian, with it's associations of nordic divination, celtic fertility rites, and roman mithraism. that is why both martin luther and john calvin abhorred it, why the puritans refused to acknowledge it, much less celebrate it (to them, no day of the year could be more holy than the sabbath, and why it was even made illegal in boston! the holiday was already too closely associated with the birth of older pagan gods and heroes. and many of

WICCA WITCHCRAFT TODAY

their centre and starting point in the mask and life of dionysus. he sees unrolling itself in the mirror the life of the god, sees how he was rent to pieces and devoured by the titans, and, in short, sees the future destiny of the neophyte, who, if she would be born again as a new creature, must die together with zagreus. it is this dread dionysiac death which he announces to the maiden. it is a divination which is being wrought and it is silenus, first the pedagogue and then the mystagogue of dionysus, by whom it is wrought. besides including the annunciation of the future death of the neophyte, this scene includes further repetition of the most important gesture attributed by myth to the god: dionysus when a child beheld in a magic mirror, fashioned for him by hephaistos, his future des

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ons of the 119th psalm in our bibles. the word kabalah includes the hebrew doctrines of cosmogony and theology as well as the science of numbers. the former is specified as the dogmatic qabalah, the latter as the literal qabalah. 25. by means of associating the ancient doctrines of numbers with the letters of the alphabet, the planets, stars, zodiacal signs and other astronomical terms, a form of divination became practiced, by which the professors attempted to foretell the future, life and death, good and evil fortune, detection of theft, etc, an ample explanations of which may be studied by the curious in the holy guide of john heydon. with this system is associated the practice of pure astrology, the divination of fate by means of the heavenly bodies, especially the formation of the so

a number used to procure agreement among married people. hebrew ancient lore did not reckon the number 13 as unlucky; this idea arose from the fate of judas after the last supper of jesus, yet not for some centuries, but since the notion was started it has been prevalent among all christians. the 13 cards of each suit of a pack of cards are sometimes applied to the 13 lunar months for purposes of divination. the gnostic gems are often inscribed with a 13-lettered name for god, ablana th analba. rabbi eliezer on account of a serious drought proclaimed 13 fasts, at the end of which rain fell at once. the temple used 13 collecting horns; and in it were 13 tables and 13 devotional reverential bows were used in the full service. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n w

WORKING CEPHALOEDIUM VERSION 1

voke tahuti& read the record up to this point, then obtain illuminated wisdom as to our course. this operation was accordingly taken in hand at one o'clock, the afternoon on the day of jupiter. the formulation of the primum ens melissae was however difficult. the beast receiving a communication of a climatological character reminding him of his lost lustre. it is therefore incumbent to make a new divination task: what course is now proper to pursue? lxii: let the matter take care of itself: enquire further on the next day of mercury. dei lunae: dec. 13: at two o'clock this morning, after making my confession. i laid my hand upon the sacred lotus of alostrael& swore these oaths- i. i, the beast 666 hereby& herein most solemnly promise& swear: to devote my whole working time exclusively to t

eal to these oaths, i called nuith! hadith! ra hoor khuit! as witnesses thereof. i then invoked aiwaz to aid me to keep them& in all other ways soever to forward the work. 2.20 a.m- i therefore open my ms. of the comment. dec. 15. we seem to have been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean that a new current may be expected. this new current turned up on the morning of dec. 16 die jovis, in the shape of a letter from the printer of the equinox iii. the oracle also means that we need to formulate the yod of our tetragrammaton; which rests with frater genesthai. he is at present the 'pure foo

WORKING CEPHALOEDIUM VERSION 2

voke tahuti& read the record up to this point, then obtain illuminated wisdom as to our course. this operation was accordingly taken in hand at one o'clock, the afternoon on the day of jupiter. the formulation of the primum ens melissae was however difficult. the beast receiving a communication of a climatological character reminding him of his lost lustre. it is therefore incumbent to make a new divination task: what course is now proper to pursue? lxii: let the matter take care of itself: enquire further on the next day of mercury. dei lunae: dec. 13: at two o'clock this morning, after making my confession. i laid my hand upon the sacred lotus of alostrael& swore these oaths- i. i, the beast 666 hereby& herein most solemnly promise& swear: to devote my whole working time exclusively to t

eal to these oaths, i called nuith! hadith! ra hoor khuit! as witnesses thereof. i then invoked aiwaz to aid me to keep them& in all other ways soever to forward the work. 2.20 a.m- i therefore open my ms. of the comment. dec. 15. we seem to have been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean that a new current may be expected. this new current turned up on the morning of dec. 16 die jovis, in the shape of a letter from the printer of the equinox iii. the oracle also means that we need to formulate the yod of our tetragrammaton; which rests with frater genesthai. he is at present the 'pure foo

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

enochian calls, or keys. it would be fair to say that these are merely the visible heads of a very intricate system that has not yet been fully explored. within the hermetic order of the golden dawn, the dee papers were heavily modified into a very complete system of magic. this system involved ceremonial ritual as well as skrying (astral projection. it also included a four-handed chess game with divination as a subsystem. the basis for the golden dawn's enochian system were the four great watchtowers which were subdivided into the four elemental tablets and a smaller one called the tablet of union, which is associated with the fifth element, spirit. it was related in the paper concourse of the forces that within the inner order of the golden dawn, at the zelator adeptus minor grade [this

, but as a type of aide or assister to the ceremony, as in the opening of the watchtowers ritual by regardie. for example, if the seal was placed on or beneath the altar during a talismanic or alchemical working, it should produce a special void within the portal to help protect and intensify the object one is working with. when used in this manner, it helps boost the z2 formulae. for purposes of divination, it could be placed under the table for both tarot workings and in games of enochian chess, though in these cases, the seal is merely placed there and need not be opened. during the alchemical workings, the flask containing the matter is placed over the seal (with a flashing tablet on top; and during the period of incubation, the flask is to be left on top of the seal. 18 19 in all case

ary in the cotton collection. there is a wealth of information currently available on crystals, but i would refer the reader to gem elixirs and vibrational healing by gurudas for detailed descriptions of the functions of the various crystals. for example, taking the smoky quartz that dee used, we find that it was used in the old continents of atlantis, lemuria, and egypt for preparation work with divination and for releasing the kundalini energy. certain cellular changes occur, related to a strengthening of the adrenal glands and to changes to the various meridians, which help to align the various subtle bodies and change the third chakra to a power base. with this function alone, crystal gazing has many unusual benefits and helps relieve mental stress and forms of depression, though black

e for ever and ever so shall it do at thy commandment. without this ring thou shalt do nothing- blessed be his name that encompasseth all things, wonders are in him and his name is wonderfull. his name worketh in wonders from generation to generation" the name relates to the angel pele "he who worketh in wonders" whose name has appeared in a number of kabbalistic texts. 150 the magical formula of divination w i t h t h e c r y s t a l according to the z2 a. prepare the holy table and shewstone. b. the adept should undertake preparatory meditation. c. the adept must try and aim for a definite hierarchy, which is to be blended with a good astrological time. d. the question or reason for making this contact should be written down if the contact be divinity. e. purification, consecration, circ

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

must consecrate the lotus want, the sword, and the four elemental weapons, and then receive instruction in their use (b) the adept will make an enochian chess set (c) instruction will then be given on how to play enochian chess. one must become proficient in playing from four different play positions. these games must be recorded and presented to the chiefs (d) the adept will study and perform a divination game of enochian chess (e) two sets of enochian tablets will then be constructed (1) the tablets in their english form and (2) the tablets in the pyramid form with full associations on them (f) consecrate a talisman and have it tested by chiefs (g) do a thesis on the hidden meanings of the three rosicrucian manifestoes (h) note: no skrying is to be done at this level; only study the pro

or all. note: effect must be shown as well as verbal accuracy. b. elementary (written and vocal) 4. the magical implements: their construction, constitution, symbolism and rules for use. the dangers of imperfect constructions and ignorant use of. ceremonies of consecration: formulae of invocation. c. psychic (written and vocal) 5. describe results of impressions of supplied symbols of tattwas. d. divination (written) 6. a divination question (to be supplied by chief) divined through astrology, geomancy and tarot. note: on each occasion the same question will be asked but will be worded differently. e. magic 7. talismans and flashing tablets: their formation and consecration. 8. formation of angelic and telesmatic figures from letters of name supplied. use of figures when ascending to the p

ocal) 13. explain all allusions to any paragraph and symbolism of any robe, lamen, wand or action of the neophyte ritual, including coptic alphabet and secret words. 14. perform the z2 ritual or evocation and consecration before examiner. practicus adeptus minor preliminary notes: general orders h each th.a.m. shall make, adapt, or consecrate by himself the ring and disk of a theoricus for use in divination and consultation. the same ring, or similar, is to be worn as a badge of his grade, suspended from a ribbon of one, or of all the four colours of malkuth. he or she shall carefully study and practice the following subjects, in which a rigid examination will have to be passed before the grade of practicus adeptus minor can be obtained. 1. a careful study of the symbolism contained in the

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