Michael Wynn's Occult Reference Library
ELEMENTAL,ELEMTENTALS

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op of the final pile. you are now ready to lay out the cards. h ww h y 111 turn over the first card. this card can be deemed as your significator card. the significator card is the card that best represents you at this particular time and in regard to the specific situation. in this lesson we will not develop the meanings of these cards. that will be accomplished through grade advancement, in the elemental grades. it is important to realize that this card represents your energies at this particular time. the next card that is turned over is placed directly above the significator card. this is the spiritual influence affecting you now, filtered through the element of air. air primarily represents mental or thinking operations. this card could be said to have an influence on your thoughts. t

0 0 INITIATION CEREMONY

it were the accomplice of that evil. lastly, do not be daunted by the difficulties of occult study and remember that every obstacle can at length be conquered by perseverance. hiero: before you can pass on to the next higher grade of this order you will have to make yourself perfect in the following: 1) the names and alchemical symbols of the four elements. 2) the names, astrological symbols and elemental attribution of the twelve signs of the zodiac. 3) the names and astrological symbols of the seven planets, also their houses, exaltation and triplicity in the zodiac. 4) the names, characters and numerical values of the twenty-two letters of the hebrew alphabet. 5) the names and english meanings of the ten qabalistic sephiroth. a mss. lecture on these subjects of study may be obtained on

g east gives the saluting sign but not the sign of silence taking up rose says hiero: i invite you to inhale with me the perfume of this rose, as a symbol of air. smells rose. to feel with me the warmth of this sacred fire. spreads his hands over it. to eat with me this bread and salt as types of earth. dips bread in salt and eats. and finally to drink with me this wine, the consecrated emblem of elemental water. makes a cross with the cup and drinks. hierophant puts down the cup between the cross and triangle. he comes east of the altar from south and faces west. hiero: replies with the sign of silence hiero: returns to place on dais (if no chiefs on dais go to outer order officers) then the chiefs on dais follow in order of seniority praemonstrator, cancellarius, imperator and past hiero

1 10 INITIATION CEREMONY

s and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially important. 9) the three pillars of the same. 10) the names of the four orders of elemental spirits. 1) the names and descriptions of the kerubim. 12) the meaning of the laver and great altar of burnt offerings of the sacrifice and of the qlippoth or shells. 13) the names of the ten heavens of assiah, in hebrew and english. 14) the names of the four qabalistic worlds, hebrew and english. 15) the names of the twenty two tarot trumps and four suits. a manuscript on these will be

4 7 INITIATION CEREMONY

ierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philosophus. honoured hegemon see that the temple is properly guarded. heg: very honoured hierophant the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of philo

spirit arise those most holy kings, who are around thy throne and who compose thy court. o universal father! one and alone! father alike of immortals and of mortals! thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires. there we ceaselessly burn with eternal aspiration unto thee o father, o mother of mothers, o archetype eternal of maternity and of love, o son, the flower of all sons, form of all forms, soul, spirit, harmony and numeral of all things. amen. hiero: making with his scepter the banishing circle and pentagram in the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ake to regard informal spells as inferior to the kind of magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all of which can be used informally, in spells, or formally, in ceremonial rituals. personal magick as i have already said, it is quite permissible to use magick to empower your personal needs, though this does not

etus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces by using the appropriate tools and substances. similarly, you might begin a chant, a medley of goddess names or a mantra of power linked with the theme, or a slow spiral dance around the circle. you could try drumming or tying knots either on individual cords or in a group, creating a pattern with the longer cords of fellow witches, perhaps looped around a tree. the action of the

le to keep a special area for your circle, scatter dried lavender or pot pourri on it before each use, and sweep it in circles widdershins to remove any negativity. whatever the form or size of your circle, mark the four main compass directions within it. in the marker positions, you can use stones, lines on the floor, four crystals hanging on cords on the four walls or candles in the appropriate elemental colours. once you know your directions, you can mark out your circle, beginning in the north (although some practitioners begin in the east, and working deosil. draw your circle in one sweeping movement. you may wish to chant as you go. if you are working in a group, or if this is a circle for a more formal ritual, you may wish to add god/goddess-power forms as an interspersed chant, wit

re information, see pages 200 and 236. alternatively, you may wish to call upon powerful goddess forms: isis, ishtar, cerridwen, innana, shakti, yoruba, danu, kali and aine, protect, empower and inspire this magical endeavour. you can embellish the casting ceremony as much as you like, perhaps drawing pentagrams in the air at the four main compass points, and combining this with lighting the four elemental candles. some practitioners like to cast a circle and then welcome other members of the group to enter, sealing the circle with a diagonal up-and-down slashing movement of their power hand (the one they write with, or a wand or an athame (an athame is a double-edged knife used in formal rituals. it represents air and is placed in the east of the circle. as well as drawing circles, it may

nes of salt and water. there are other variations of this, including creating your outer circle of light by walking with your candle in a broad-based holder, followed by the salt water and the incense. uncasting the circle when you have completed your spells or rituals, you should close the circle. this is done by simply reversing the casting process* thank the guardians and send the light of the elemental candles to whoever needs it* extinguish the elemental candles in reverse order of lighting. visualise the light fading and say, together with any present: let the circle be uncast but remain unbroken. merry meet and merry part and merry meet again* leave the altar candles to burn down. preparing your mind for magick as well as preparing the physical area for magick, you also need to prep

or god acting directly from within the practitioner's body. elementals have also been associated for hundreds of years with more formal magical traditions. elementals, rather than having a permanent form themselves, are the forces or energies that give shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the origins of warnings about magical effects coming back threefold. the go

ABRAMELIN1

sing names and formulas on wrong occasions and in error. but also it is notable that abraham the jew (probably again with the intent of confusing lamech as little as possible) speaks only of two great classes of spirits: the angels and the devils; the former to control, the latter to be controlled; and leaves entirely out of consideration, or rather does not describe that vast race of beings, the elemental spirits, who in themselves comprise an infinitude of various divisions of classification, some of these being good, some evil, and a great proportion neither the one nor the other. evidently, also, many of the results proposed to be attained in the third book, would imply the use of the elemental spirits rather than that of the demons. no advanced adept, such as abraham evidently was, co

ABRAMELIN2

ight appear more plainly evident unto him who readeth it, and that he may draw profit therefrom so as to operate with judgment. 7 of abramelin the mage 51 the sixth chapter. concerning the planetary hours and other errors of the astrologers. t is true that the wise in astrology do write of the stars and of their movements, and that these attaining thereto do produce divers effects in inferior and elemental things; and such are, as we have already said, natural operations of the elements; but that they should have power over the spirits, or force in all supernatural things, that is not, neither can ever be. but it will instead be found that by the permission of the great god it is the spirits who govern the firmament. what foolishness then would it be to implore the favour of the sun, of th

ADDTLS

6 23 148 9 15 148 27 4 21 31 20 1 24 3 1 20 13 24 37 15 20 1 26 40 63 48 u r i e l r i l u e i l i l i e u l i r l e i r u a d a m d a r a a r a d m a d a h o y. great cross of 36 squares, lettered in black on white, stretching through the entire tablet. 2. sephirotic calvary crosses, lettered also in black on white, in the four corners on the tablets. 3. kerubic squares, which are always in the elemental color of the tablet, and are the four squares immediately above each sephirotic cross. 4. servient squares, always in the color of the tablet, and consist of the 16 squares of each lesser angle beneath each sephirotic cross. the kerubic and servient squares on each tablet are colored in the elemental color with the letters drawn thereon in the complimentary color, on a subtle level, prov

the four squares immediately above each sephirotic cross. 4. servient squares, always in the color of the tablet, and consist of the 16 squares of each lesser angle beneath each sephirotic cross. the kerubic and servient squares on each tablet are colored in the elemental color with the letters drawn thereon in the complimentary color, on a subtle level, providing a spiritual force, even unto an elemental nature, thus: air tablet painted in yellow. lettering on a quarter mauve. water tablet painted in blue. lettering on c quarter orange. earth tablet painted in black. lettering on bquarter green. fire tablet painted in red. lettering on d quarter green. example of color (lesser angles) thou shall paint the letter on the appropriate color in the lesser angles. study well the example from t

e tablet painted in red. lettering on d quarter green. example of color (lesser angles) thou shall paint the letter on the appropriate color in the lesser angles. study well the example from the tablet of fire, the great watchtower of the south. yellow on red. a of d c of d blue on red green on red. 3 the holy tablet of union in all they workings, the tablet of union shall be present when the (4) elemental tablets be eomployed. the tablet of union is attributed to the top point of the pentagram and it be attributed unto m. let the z.a.m. be aware that certain letters may be employed in combination with specified letters from the elemental tablets to formulate certain names contain a higher degree of potency than when an angelic name is formulated from the elemental tablet above. the tablet

he remaining four letters, thou shall apply to the sixteen servient squares of those angles shown above in the example. thou shall follow the same order as the tablet of union in applying the remaining letters: e m kerubics x a a c r b p d 11 below is an example of the lesser angle of d in the tablet of c.(permutations include both kerubic and sub-servients) the consecration of the four elemental weapons give excellent examples of the spirit or archangelic names formed from the kerubic squares by the addition of letters from the tablet of union. the attribution of the name hwhy. the name is the key to the whole of the enochian attributions of the squares to the elements: the letters are thus referred: y yod d wands h he c cups w vau a swords h (final) he b pentacles the letters o

lets of b and d, left to right in the upper, but in the two lower quarters from right to left. thus in the four tablets the name reads: a vhyh (f) yh(f)vh h(f)yhv hvh(f)y c vhyh (f) yh(f)vh h(f)yhv hvh(f)y 15 b vh(f)yh vh(f)yh h(f)vhy h(f)vhy d vh(f)yh vh(f)yh h(f)vhy h(f)vhy though the last two groups of the name are the same, this does not indicate that the squares are identical. their elemental composition differs enormously in each lesser angle, as a little later will be seen. the servient squares beneath the calvary cross may be considered as of four vertical columns of four squares each, or, looking at it from a different angle, of four horizontal ranks also of four squares each. in attributing the letters of tetragrammaton to these servient squares, the rule is that they fo

triangles and the element of each. since every tablet comprises four distinct divisions, each of these must be considered separately as each produces a different type of pyramid. the rules for analyzing the pyramid based on the squares will be concisely put, thus: great cross: triangle no. 1: sign of zodiac, small card of tarot. triangle no. 2: m. triangle no. 3: planet of decan. triangle no. 4: elemental symbol of the tablet. 22 note that triangle no. 2 on the squares of the great cross is always m, as indicating the operation of the m in the primary element, and is shown white. triangle no. 4 is colored according to the element of the tablet; thus red for c tablet, blue for d, black for b, yellow for a. triangle no. 1 is to be colored according to the triplicity of the sign attributed t

ADEPTUS MINOR INITIATION

winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated force of m and the four elements beneath the everlasting wings of the holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos patebo. after 120 years i shall open. the door is guarded by the elemental tablets and by the kerubic emblems" chief "to 120 years are referred symbolically the five grades of the first order, to the revolution of the powers of the pentagram, and also the five preparatory examinations for this grade. it is written 'his days shall be 120 years' 120 divided by 5 equals 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further, 1

ence in germany, he initiated three of his former monastic brethren, fraters g.w, i.a. and i.o, who had more knowledge than many others at that time. and by these four was made the foundation of the fraternity in europe" 16 "these worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which is that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book "m" were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights, even unto the throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for the temple and headquarters of their order, and ca

rcular altar stands over it. other adepts outside tomb as before. on the altar are replaced rose cross, cup of wine, chain and dagger) second "associate adeptus minor, let the aspirant now be admitted (third adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful \ybwrk, and the sword of flame. these kerubic emblems be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all pervading m, while the cross within forms with its spokes the wheels of ezekiel's vision. and the

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

tes are the fairest maidens of the earth. 7. now what is all this but to do in a partial (and if i may say so, romantic) way what the yogi does in his more scientifically complete yet more austerely difficult methods? and here the advantage of magick is that the process of initiation is spontaneous and, so to speak, automatic. you may begin in the most modest way with the evocation of some simple elemental spirit; but in the course of the operation you are compelled, in order to attain success, to deal with higher entities. your ambition grows, like every other organism, by what it feeds on. you are very soon led to the great work itself; you are led to aspire to the knowledge and conversation of the holy guardian angel, and this ambition in turn arouses automatically further difficulties

ALEISTER CROWLEY ACROSS THE GULF

rcibly, so that they responded with echoes of my adoration. and osiris accepted mine adoration with gladness as i journeyed about at the four quarters of the temple. now cometh the mysterious ceremony of assumption. i took upon myself the form of the god: i strove to put my heart in harmony with his. alas! alas! i was in tune with the dead soul of isis; my heart was as a page 21 gulf.txt flame of elemental lust and beauty; i could not- i could not. then the heavens lowered and black clouds gathered upon the firmament of nu. dark flames of lightning rent the clouds, giving no light. the thunder roared; the people were afraid. in his dark shrine the osiris gloomed, displeasure on his forehead, insulted majesty in his eyes. then a pillar of dust whirled down from the vault of heaven, even unt

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e news in 1979/1980- is one, certainly of terror. the discovery of this book, however, like the discovery of the typesetters' idol, may be the key, the link in our defence against the possible enemy awaiting us, outside. events of the last two years have shown us that the book is also an amulet, a protective shield, that guards its own from the machinations of evil. extraterrestrial or primevally elemental, alien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the seeming ranting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but born within us at the moment we conquer

that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evidently repulsive organisation may once again rule the earth. chief among these is cthulhu, typified as a sea monster, dwelling in the great deep, a sort of primeval ocean; a being that lovecraft collaborator august derleth wrongly calls a "water elemental. there is also azazoth, the blind idiot god of chaos, yog sothot, azathoth's partner in chaos, shub niggurath, the "goat with a thousand young, and others. they appear at various times throughout the stories of the cthulhu mythos in frightening forms, which test the strength and resourcefulness of the protagonists in their attempts to put the hellish things back to whence they came. ther

e news in 1979/1980- is one, certainly of terror. the discovery of this book, however, like the discovery of the typesetters' idol, may be the key, the link in our defence against the possible enemy awaiting us, outside. events of the last two years have shown us that the book is also an amulet, a protective shield, that guards its own from the machinations of evil. extraterrestrial or primevally elemental, alien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the seeming ranting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but born within us at the moment we conquer

ALEISTER CROWLEY BOOK OF LIES

n their daggers they hold aloft the bleeding heart of earth. upon the earth lies water, sensuous and sleepy. above the water hangs air; and above air, but also below fire-and in all-the fabric of all being woven on its invisible design, is alpha-iota-theta-eta-rho [182] book of lies get any book for free on: www.abika.com 179 commentary( pi-digamma) the number 86 refers to elohim, the name of the elemental forces. the title is the sanskrit for that, in its sense of "the existing. this chapter is an attempt to replace elohim by a more satisfactory hieroglyph of the elements. the best attribution of elohim is aleph, air; lamed, earth; he, spirit; yod, fire; mem, water. but the order is not good; lamed is not satisfactory for earth, and yod too spiritualised a form of fire (but see book 4, pa

ALEISTER CROWLEY LIBER 777

le. 6. crow. 3. vulture. 7. hawk. 4. swan. among insects 1. glow-worm. 2. beetle. among fish 1. sea-calf. 4. star-fish. 2. shell-fish. 5. strombi. 3. pullus. 6. margar. among metals 1. gold. col. xl. aaron s breastplate is very doubtful; we advise reliance on columns stones and tribes, we having chosen stones on bases of physical analogy to signs, colours &c. col. xlii. the following table of sub-elemental perfumes is important: a of a ambergris. d of a the gall of the rukh. c of a oncha. e of a musk. b of a civet. a of d lign-aloes. d of d galbanum. c of d mastick. e of d storax. b of d olibanum. a of c myrrh. d of c camphor. c of c siamese benzoin. e of c indigo. b of c oppoponax. a of e dittany of crete. d of e assafoetida. c of e clover. e of e storax. b of e benzoin. a of b saffron. d

u, and is said to have been the god of apu (panopolis. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably qebhsennuf, one of the children of horus. line 32: i have no idea who mako is. in the golden dawn z1 paper the children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the fou

ALEISTER CROWLEY LIBER CHANOKH

al view [the reversed letters which form the word paraoan are written in enochian for convenience, as our a and o are not distinguishable reverse from forward] plate iv. gives the complete attribution of the tablet of air. the 6th file is called linea patris. the 7th file is called linea filii. the 7th line is called linea spiritus sancti. this great cross divides the tablet into four lesser (sub-elemental) tablets, the left-hand top corner being air of air, the right-hand top corner water of air, the lefthand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [exampl

ains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 elders, as stated in the apocalypse] they are drawn of seven letters, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa linea filii slgaiol

18066 29. zen. 85. vastrim 9632 86. odraxti 4236 87. gomziam 7635 21503 30. pop. 88. taoagla25 4632 89. gemnimb 9636 90. advorpt 7632 91. dozinal26 5632 27532 plate x shows us the names of these governers in the four watch-towers. compare with plate iii. note that the sigil of each governor is unique; the four sigils at the corners of plate x. without the great square are those of the four great elemental kings: air tahaoeloj. water thahebyobeaatan.27 earth thahaaotahe. fire ohooohaatan.28 liber lxxxiv 19 the characters upon the table of watchtowers29 plate x the forty-eight keys or calls 20 part ii the forty-eight keys or calls these are most solemn invocations. use these only after other invocations. key tablet hath 6 calls, 1 above other 5.1 1: governs generally as a whole the tablet o

nion, also of angels of 4 terrestrial tablets, thus 3: used to invoke angels of the letters of the line e x a r p for those of tablet oro as a whole and for the lesser angle of this tablet, which is that of the element itself, viz. i d o i g o. so for others the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

gree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world of men upon the earth, aleister crowley of trinity college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of the holy graal, of abrahadabra, and of certain other words; with some remarks on the magical memory. viii of equilibrium: and of the general and particular method of preparation of the furniture of the temple and the instrume

ains no secret veiled in nature. he cries that name of god which throughout history has been echoed by one religion to another, the infinite swelling paean i.a.o<beast and with his number 666, so that he who invokes the former invokes also the latter. also with aiwaz and the number 93. see chapter v> 15 chapter ii the formulae of the elemental weapons. before discussing magical formulae in detail, one may observe that most rituals are composite, and contain many formulae which must be harmonized into one. the first formula is that of the wand. in the sphere of the principle which the magician wishes to invoke, he rises from point to point in a perpendicular line, and then descends; or else, beginning at the top, he comes direc

ment. i have preferred the exoteric attributions, which are sufficiently informative for the beginner> after the magician has created his instrument, and balanced it truly, and filled it with the lightnings of his will, then is the weapon laid away to rest; and in this silence, a true consecration comes. the formula of alim it is extremely interesting to contrast with the above the formula of the elemental gods deprived of the creative spirit. one 25 might suppose that as alim, is the masculine plural of the masculine noun al, its formula would be more virile than that of alhim, which is the masculine plural of the feminine noun alh. a moment's investigation is sufficient to dissipate the illusion. the word masculine has no meaning except in relation to some feminine correlative. the word

s the names of god that are on it. any person without sufficient ingenuity to devise proper methods of preparation for the other articles required is unlikely to make much of a magician; and we shall only waste space if we deal in detail with the preparation of each instrument. there is a definite instruction in liber a vel armorum, in the equinox, volume i, number iv, as to the lamp and the four elemental weapons- 67 chapter ix of silence and secrecy: and of the barbarous names of evocation. it is found by experience (confirming the statement of zoroaster) that the most potent conjurations are those in an ancient and perhaps forgotten language, or even those couched in a corrupt and possibly always meaningless jargon. of these there are several main types. the "preliminary invocation" in

sm like a human being, it cannot be called a star, it is a little bit of a star, and part of the body of nuit. but there is no call for all this frightfulness. there is no need to knock the girl down, unless she refuses to do what you want, and she will always comply if you say a few nice things to her<wand or the disk> you can always use the body inhabited by an elemental, such as an eagle, hare, wolf, or any convenient animal, by making a very simple compact. you take over the responsibility for the animal, thus building it up into your own magical hierarchy. this represents a tremendous gain to the animal<magical aspect of eating animal food, and its justification, or rather the reconciliation of the apparent contradiction between the carni

its ambition by an alliance of this extremely intimate sort with a star. the magician, on the other hand, is able to transform and retransform himself in a thousand ways by accepting a retinue of such adherents. in this way the projection of the "astral" or body of light may be made absolutely tangible and practical. at the same time, the magician must realise that in undertaking the karma of any elemental, he is assuming a very serious responsibility. the bond which unites him with that elemental is love; and, though it is only a small part of the outfit of a magician, it is the whole of the outfit of the elemental. he will, therefore, suffer intensely in case of any error or misfortune occurring to his protegee. this feeling is rather peculiar. it is quite instinctive with the best men

ALEISTER CROWLEY MAGICK WITHOUT TEARS

se squares are liable to get loose and do things on their own initiative; and you won't like it. the late philip haseltine, a young composer of genius, used one of these squares to get his wife to return to him. he engraved it neatly on his 12 arm. i don't know how he proceeded to set to work; but his wife came back all right, and a very short time afterwards he killed himself. then there are the elemental tablets of sir edward kelly and dr. john dee. from these you can extract a square to perform almost any conceivable operation, if you understand the virtue of the various symbols which they magic without tears get any book for free on: www.abika.com 141 manifest. they are actually an expansion of the tarot (obviously, the tarot itself as a whole is a universal pantacle- forgive the pleon

magic without tears get any book for free on: www.abika.com 154 will of course be the first care to get everything balanced and tidy. if you propose to erect a regular temple, the most precise instructions in every detail are given in book 4, part ii (but i haven't so much as seen a copy for years) there is a good deal scattered about in part iii (magick, which you have) especially about the four elemental weapons. but if circumstances deny you for the moment the means of carrying out this aedification as the ideal would have it, you can certainly do your best to create a fairly satisfactory- above all, workable- substitute (by the way, note the moral aspect of a house, as displayed in our language "edification "house-making: from latin aedes "house "economy "houseruling: from the greek "o

iums who possess magical ability, they almost always come from the most ignorant classes- celts are an exception to this rule- and have no knowledge whatever of the technique of the business. worse, they are usually of the type that delights in the secret dirty affinities, and so naturally and gladly attract entities of the qliphothic world to their magical circle. hence tricksters, of the lowest elemental orders, at the magic without tears get any book for free on: www.abika.com 171 best, come and vitalize odds and ends of the ruach of people recently deceased, and perform astonishing impersonations. the hollow shells glow with infernal fire. also, of course, they soak up vitality from the sitters, and from the medium herself. altogether, a most poisonous performance. and what do they get

at is the artistic sense in you? what but the one channel always open to you through which this light flows freely to enkindle you (and the world through you) with flowers of inexhaustible fervour and flame? and you set up against that this spectre of grim fear, of shame, of qualms and doubts, of inward quakings lest- you are too stricken with panic to see clearly what the horror is. you say "the elemental spirits and the archangels are watching) my dear, dear, sister, did you invent these beings for no better purpose than to spy on you? they are there to serve you; they are parts of your being whose function is to enable you to reach further in one particular direction or another without interference from the other parts, so long as you happen to need them for some service or other in the

ALEISTER CROWLEY MEDITATION

ive protection; but also represent the microcosm, the four elements crowned by spirit, the will of man perfected in its aspiration to the higher. they are placed outside the circle to attract the hostile forces, to give them the first inkling of the great work, which they too must some day perform. 59 diagram on this page: a double cubic altar with universal sigil on top, sigils of the 4 enochian elemental kings around sides in top half and enochian watch towers (elemental squares) around sides in bottom half. there is a scale at bottom of the diagram and the caption under that "the altar. side designs from dr. dee, as in equinox vii" 60 chapter iii the altar the altar represents the solid basis of the work, the fixed will<
sance copy of vitruvius' 1st century "de architectura" as interpreted by cesariano in 1521, minus fludd's rope, clouds and winged fawn+hourglass, with the caption beneath "design suitable for top of altar, and below that a geometrical figure of the planets and stars from "the cannon" fig. 3, p. 30, chap. ii. with the under caption "the holy oblation" 62 of the elements, and the sigils of the holy elemental kings, as shown in the equinox, no. vii; for these are syntheses of the forces of nature. yet these are rather special than general symbols, and this book purports to treat only of the grand principles of working. 63 diagram on this page: inside a dashed equilateral triangle are a scourge, chain, dagger and a wide, low perfume bottle shaped like a woman's breast with nipple, below this i

ms somehow seem to be more false than others. the whole universe is an illusion, but it is an illusion difficult to get rid of. it is true compared with most things. but ninety-nine out of every hundred impressions are false even in relation to the things on their own plane. such distinctions must be graven deeply upon the surface of the pantacle by the holy dagger. there is only one other of the elemental instruments to be considered, namely the lamp. 105 chapter x the lamp in liber a. vel armorum, the official instruction of the a'.a. for the preparation of the elemental weapons, it is said that each symbolic representation of the universe is to be approved by the superior of the magician. to this rule the lamp is an exception; it is said "a magical lamp that shall burn without wick or o

cy, the 4th "emanation" of the absolute "chokmah" wisdom, the 2nd "emanation" of the absolute "choronzon "see" equinox v, the vision and the voice, 10th aethyr "city of the pyramids "see" equinox v, the vision and the voice, 14th aethyr "crux ansata" same as ankh "q.v "daath" knowledge, child of chokmah and binah in one sense; in another, the home of choronzon "dhammapada" a sacred buddhist book "elemental kings "see" 777 "geburah" strength, the 5th "emanation" of the absolute "gunas" three principles "see" bhagadvadgita, sic 777, etc "guru" teacher "hadit "see "liber legis" equinox vii. also "liber 555 "hathayoga pradipika" a book on physical training for spiritual purposes "hod" splendour, the 8th "emanation" of the absolute "kamma" pali dialect of karma "q.v "karma "that which is made "

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

r' is connected directly with every other star, and the space being without limit (ain soph) the body of nuith, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it was he that was precisely right. the yokel is no more 'petty' than the king, nor the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the magical formulae of the world during

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

ALEISTER CROWLEY THE QABALAH

that is no vain counsel of st. john (1 john iv. 1, try the spirits, whether they be of god, no mistake when st. paul claims the discernment of spirits to be a principal point of the armour of salvation (1 cor. xii. 10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. as as we have seen in our chapter on yoga,2 this mind is a ver

ALEISTER CROWLEY THE SWORD OF SONG

make him a spiritual thing? a nat2 lives 10,000 years. make him a nat then! said the magician, already beginning to fear that fate would be too strong for him, in spite of all his cunning. there s some one working against us on the physical plane. we must transcend it. no sooner said than done: 1 o the jewel in the lotus! aum! the most famous of the buddhist formularies. 2 the burmese name for an elemental spirit. the three characteristics 105 a family of nats in a big tree at anuradhapura had a little stranger, very welcome to mamma and papa nat. blessed indeed was the family. fiveand- forty feet1 away stood a most ancient and holy dagoba: and the children of light would gather round it in the cool of the evening, or in the misty glamour of dawn, and turn forth in love and pity towards al

ALEISTER CROWLEY EQ I 1

ing rags of blasphemy. so they learnt to cry "for the children, belief and obedience; for us men, solitude- the monarchy of mind, the pandemoniacal majesty of matter "a bible on the centre-table in a cottage pauperises the monarchical imagination of man; but a naked woman weeping in the wilderness, or singing songs of frenzy unto istar in the night, from the ruined summit of nineveh, invoking the elemental powers of the abyss, and casting the dust of ages about her, and crying unto bel, and unto assur, and unto nisroch, and smiting flames from the sun-scorched bones of sennacherib with the age-worn sword of sharezer and adrammelech, is a vision which intoxicates the brain with the sparkling wine of imagination, and sets the teeth a- rattling in the jaws, and the tongue a-cleaving to the pa

morrow the night of weeping. gird up your loins and speed to the hills; and perchance on the way under the cedars and the oaks ye meet god face to face and know. but be not downcast if ye find not god in the froth or the dregs of the first cup: drink and hold fast to the sword of resolution- onwards, ever onwards, and fear not! devils shall beset the path of the righteous, and demons, and all the elemental spirits of the abyss. yet fear not! for they add grandeur and glory to the might of god's power. pass on, but keep thy foot upon their necks, for in the region whither thou goest, the seraph and the snake dwell side by side "sume lege" open the book of thyself, take and read. eat, for this is thy body; drink, for this is the blood of thy redemption. the sun thou seest by day, and the moo

ALEISTER CROWLEY EQ I 5

hat is no vain counsel of "st john (1 john iv. 1 "try the spirits, whether they be of god" no mistake when "st paul" claims the discernment of spirits to be a principal point of the armour of salvation (1 cor. xii. 10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god- forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king's daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga, this mind is a ver

ALEISTER CROWLEY EQ I 5

dies, it dies. bou saada. 3 these are intended to show symbolically that the bull is the same as the eagle "november" 28, 1909. 9.30-10.15 a.m. the cry of the 22nd aethyr, which is called lin there comes first into the stone the mysterious table of forty-nine squares. it is surrounded by an innumerable company of angels; these angels are of all kinds- some brilliant and flashing as gods, down to elemental creatures. the light comes and goes on the tablet; and now it is steady, and i perceive that each letter of the tablet is composed of forty-nine other letters, in a language which looks like that of honorius; but when i would read, the letter that i look at becomes indistinct at once. and now there comes an angel, to hide the tablet with his mighty wing. this angel has all the colours mi

f little worth. all this while the angel hath been pushing me backwards, and now he is turned into a golden cross with a rose at its heart, and that is the red cross wherein is set the golden shewstone. bou-saada "december" 1, 1909. 2.30- 4.10 p.m. the cry of the 17th aethyr, which is called tan into the stone there first cometh the head of a dragon, and then the angel madimi. she is not the mere elemental that one would suppose from the account of casaubon. i enquire why her form is different. she says: since all things are god, in all things thou seest just so much of god as thy capacity affordeth thee. but behold! thou must pierce deeply into this aethyr before true images appear. for tan is that which transformeth 56 judgment into justice. bal is the sword, and tan the balances. a pair

thout" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister templi. 50 0 0 the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rit

ALEISTER CROWLEY EQUINOX EQ I 1 2

ormed the ritual of the bornless one. though i performed it none too well (failing,"e.g. to make use of the geometric progression on the mahalingam formula in the ieou section [we cannot understand this passage. it presumably refers to the "preliminary invocation" in the "goetia" of king solomon, published s.p.r.t. boleskine foyers, n.b. 1904. ed] and not troubling even to formulate carefully the elemental hosts, or to marshal them about the circle) i yet, by the favour of iao, obtained a really good effect, losing all sense of personality and being exalted in the pillar. peace and ecstasy enfolded me. it is well. 8.50 but as i was ill last night, and as the morning has broken chill and damp, i will go to the caf du d me 54 and break my fast humbly with coffee and sandwich. may it strength

perience i have had argues against such a theory. on the contrary, it will leave the reason quite intact, supreme lord of its own plane. mixing up the planes is the sad fate of many a mystic. how many do i know in my own experience who tell me that, obedient to the heavenly vision, they will shoot no more rabbits! thus they found a system on trifles, and their lord and god is some trumpery little elemental masquerading as the almighty. i remember my uncle tom telling me that he was sure god would be displeased to see me in a blue coat on sunday. and to-day he is surprised and grieved that i do not worship his god or even my own tailor, as would be surely more reasonable! 82 7.32. how is it that i expect the reward at once? surely i am presuming on my magical power, which is an active thin

t. but o.m. thinks that they show an excited and unbalanced condition of john st. john's brain, though he is almost too cowed to express an opinion at all, even were the question, is grass green? every small snatch of sleep, without exception, in the last three or four days, has these images. the ideal condition seems likely to be perfect oblivion or (in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man's waking; his waking another man's samadhi; his samadhi to which he ever strives at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! and by the hind

ALEISTER CROWLEY EQUINOX EQ I 2 2

the "hierophant" quitting his throne, goes to the west of the altar, and facing east, salutes and continues "i invite you to inhale with me the perfume of this rose as a symbol of air (smelling rose: to feel with me the warmth of this sacred fire (spreading hands over it: to eat with me this bread and salt as types of earth (eats: and finally to drink with me this wine, the consecrated emblem of elemental water (drinks from cup. the hierophant then goes to the east of the altar and faces west. the hiereus comes to the west of the altar, and salutes the hierophant, receiving the elements from him. all then partake in order of rank: hegemon from hiereus, stolistes from hegemon, dadouchos from stolistes, senior members from dadouchos, and the kerux from the candidate. but the "kerux" says "i

rather "forced" still more so will this be seen in the next ritual, which becomes ridiculously complex with samothracian nonentities. the symbols in themselves are not wrong; but it is the "mixed-biscuit" type of symbol which is so bad, especially where it is not necessary, but chosen so as to "show off" superficial knowledge "hiereus "the sphinx of egypt spake and said 'i am the synthesis of the elemental forces: i am also the symbol of man: i am life: and i am death: i am the child of the night of time "hierophant "the priest with the mask of osiris spake and said 'thou canst not pass the gate of the eastern heaven: except thou canst tell me my name "kerux" for zelator "thou art nu: the goddess of the firmament of air. thou art harmakhis, lord of the eastern sun "hierophant "in what sign

ilosophus in the order of the golden dawn. a light had indeed been 283 winnowed from the husks of darkness, and now as an eye of silver it glided over the dark face of the waters. chaos was taking form- red, vague and immense. he had passed through the ritual of earth, air, water, and fire, and now it was left to him to pass through the ritual of the portal, or the ritual which completes the four elemental rituals by a fifth, the ritual of the spirit, before he could pass from the first order to the second. this ritual is an important one, as it is the connecting-link between the first two orders, and in an abridged form is as follows: the ritual of the 24th, 25th, and 26th paths "leading from the first order of the g" d" in the outer to the 5 "6" officers: v. h. hierophant inductor; v. h

south briah_ air_ spirit_ dee central earth tablet fire/ water black pillar_ water. banner. of west. associate adept_ names of principles etc_ diagram 53. arrangement of the temple for the 24th, 25th and 26th paths in the portal ritual "the ceremony" at the bidding the the hierophant inductor the associate adept places the candidate in the west between the banner and the black pillar, before the elemental tablets, but facing the west. after which he presents him to the hierophant inductor. the hierophant inductor then addresses the philosophus and points out to him that if in the previous grades much information was imparted to him; it was done as a test of his trustworthiness. continuing he says "i therefore now ask you before proceeding further in the order, to pledge yourself to the fo

hierophant inductor. the hierophant inductor then addresses the philosophus and points out to him that if in the previous grades much information was imparted to him; it was done as a test of his trustworthiness. continuing he says "i therefore now ask you before proceeding further in the order, to pledge yourself to the following, laying your hand upon the central tablet in the midst of the four elemental tablets" the philosophus then promises never to reveal the secrets of this ritual; never to use his practical occult knowledge for evil; to use his influence only for the honour of god, not to stir up strife; and to uphold the authority of the chiefs of the order. after which he confirms his obligation by saying "i undertake to maintain the veil between the first and second orders and ma

ALEISTER CROWLEY EQUINOX EQ I 2

th forth the evolution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= yod= atziluth 1+ 2+ 3+ 4+ 5= 15= yod heh= briah 1+ 2+ 3+ 4+ 5+ 6= 21= yod heh vau= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7<<10= 28= 2+ 8= 10 assiah<<10: but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+ 2+ 3+ 4+ 5+ 6+ 5= 26 yod-heh-vau-heh. assiah; tetragrammaton as the elemental limitation, the jealous god- p> the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest- the work of creation accomplished: wherefore god rested on the "seventh" day. and 28 is 7 x 4, the seven stars shining throughout the four worlds. one thing is significant, indeed. let us take the primal three and convert those numbers into colours

ty in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note- it may be objected to this enunciation of the colours that hb:yod, the father, is fire; that hb:heh, the mother, is water; that hb:vau, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the "red" powder cast up

aving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number of the great saviour's name (yod-heh-shin-vau-heh= 29= 11, and this is also in the taro the wheel of the great law, hb:koph, the lord of the forces of life> 184 and finally the word heh-aleph-resh-tzaddifinal, ha aretz, the earth, hath four letters showing its elemental constitution, and its key is 17- also hope- hope in the earth as there is hope in heaven. and the last letter of the verse is hb:tzaddifinal (the letter of hope, by qabalah of nine chambers that number which contains in itself all the properties of protean matters: howsoever you may multiply it the key of its numbers is ever 9. fitting symbol of ever-changing matter which ever in its ess

ALEISTER CROWLEY EQUINOX EQ I 3 2

d scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fire and lights; to illumine the lamps and place them about the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to consecrate this place with the holy fire. 174 "magus of the fires" mighty magus of art! all thy commands shall be obeyed and

ance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flame with the flashing lightning of mine eye, ever rushing forward in the splendour of the daily glorified r, giving life to every creature that treadeth upon the earth. if i say come up upon the mountains, the celestial waters shall flow at my word; 13 see tablet of earth. 14 the four elemental tablets. 15 se "liber o" the equinox, vol. i. no. 2. for i am r incarnate, khephra created in the flesh! i am the living image of my father tmu, lord of the city of the sun! the god who commands in in my mouth: the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself

, mercury, sun and mars. dashed lines are used below the lowest face of the heptagon to indicate that that face is a door hinged on the left to open outward into the middle of the rectangular room. these words are written between the dashed lines indicating the open position of the door (vertically down in the diagram) and the dashed arc that indicates the clearance of the door's swing "door with elemental tablets& cherubic emblems" in the center of the heptagram is a figure made of an equilateral triangle beneath a rectangle beneath a circle. the circle is marked "altar, and its circumference is a ring. the rectangle also has a double line border and is marked at the inside top "pastos. the circle covers the middle of the sides of the rectangle, and the rectangle slightly overlaps the hep

m: upper lobes, left to right: sulfur, mercury, salt. lower lobes, left to right: salt, mercury, sulfur. right lobes, top to bottom: sulfur, salt, mercury. left lobes, top to bottom: mercury, sulfur, salt. next inward from the lobes and furnishing a center for orientation of the symbols of the lobes, each arm contains the same device, an upright pentagram interlaced for clock-wise trace. the five elemental symbols stand out beyond each point in the usual g. d. allocation, clockwise from top: spirit, water, fire, earth, air. all four of these devices are oriented the same way, without regard to the placement on the cross. the device on the lower arm is further distinguished by being placed in the lower half of that arm, divided from the upper by a horizontal line, at the intersections of th

habet. clockwise from 1 o'clock: hb:koph, hb:taw, hb:gemel, hb:dalet, hb:bet, hb:resh, hb:peh. the last ring outward from the center is composed of twelve petals, each holding one of the twelve single letters of the hebrew alphabet. clockwise from top: hb:heh, hb:qof, hb:tzaddi, hb:ayin, hb:samekh, hb:nun, hb:lamed, hb:yod, hb:tet, hb:chet, hb:zain, hb:vau. the door of the vault is guarded by the elemental tablets,4 and by the cherubic emblems, and upon it is written the words "post centum viginti annos patebo" which the chief adept explains as follows] the 120 years refer symbolically to the five grades of the first order, and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written "his days shall be 120 years" and and 120

is written "his days shall be 120 years" and and 120 divided by five yields 210 twenty-four, the number of hours in a day, and of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and the four elements, typified in the wand which i bear. 4 for a further account of these see "the elemental calls of dr. dee" in sloane mss, british museum. illustration on page 211 described and aproximated "diagram 64. the lotus wand" the top of the wand is crowned by a stylized half-open lotus flower (see regardie's "the golden dawn" for a detailed description) beneath this is a white segment on the shaft. at the bottom of the shaft is a black segment to the very end. between the white and

ALEISTER CROWLEY EQUINOX EQ I 3

e of solomon the king (book ii "continued) 133 the coming of apollo. by victor b. neuburg 281 the brighton mystery. by george raffalovich 287 reviews 113, 285, 304 the shadowy dill-waters. by a. quiller, jr. 327 "special supplement" liber dcccclxiii_ the treasure-house of images illustrations the slopes of abiegnus "facing page" 4 the student" 10 the complete symbol of the rose and cross" 210 the elemental tablets and cherubic emblems" 212 the lid of the pastos" 218 the ceiling of the vault the floor of the vault" 222 the circular altar the rose and cross "special supplement" the triangle of the universe" 4 the greek cross of the zodiac" 70 weh note: two different versions of this editorial exist in separate marketings of the 1st edition. both will be given. this first one seems to be the

beyond the actual plane" by the invocation of an angelic figure consonant to the process; and in this matter take care not to mislead thy judgment through the action of thine own preconceived ideas; but only relying_ after due tests_ on the indication afforded thee by the angelic form. and know, unless the form be of an angelic nature, 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

aying "arise herein to action, ye forces of light divine" k. now let the matter putrefy in balneum mariae in a very gentle heat, until darkness beginneth to supervene: and even until it becometh entirely black. if from its nature the mixture will not admit of entire blackness, examine it astrally till there is the astral appearance of the thickest possible blackness, and thou mayest also evoke an elemental form to tell thee if the blackness be sufficient: but be thou sure that in this latter thou art not deceived, seeing that the nature of such an elemental will be deceptive from the nature of the symbol of darkness, wherefore ask thou of him nothing "further" concerning the working at this stage, but only concerning the blackness, and this can be further tested by the elemental itself, wh

on the altar. the alchemist repeats the words "child of earth, long hast thou dwelt &c, then holding above it the lotus wand by the white end, he says "i formulate in thee the invoked forces of light" and repeats the mystic words. at this point keen and bright flashes of light should appear in the curcurbite, and the mixture itself (as far as its nature will permit) should be clear. now invoke an elemental from the curcurbite consonant to the nature of the mixture, and judge by the nature of the colour of its robes and their brilliancy whether the matter has attained to the right condition. but if the flashes do "not" appear, and if the robes of the elemental be not brilliant and flashing, then let the curcurbite stand within the white triangle for seven days: having on the right hand of t

ight sides. there is a line vertically through this shape. in the center of the figure is a symbol of a cup; formed of a crescent moon with horns up at top, a circle in the center and a equilateral triangle with point up as the base. the altar. u. a flashing tablet of each of the four elements is now to be placed upon the altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the air and water tablets, and the curcurbite with the dead head between the fire and earth. now let the alchemist form an invocation, using especially the supreme ritual of the pentagram,10 and the lesser magical implement appropriate. first, of the forces of the fire to act in the

(10= tiphereth translating the influence of kether. it is then again to be placed upon the white triangle upon the altar, upon a flashing tablet of venus: with a solemn invocation of venus to act therein. let it remain thus for seven days: at the end of that time see what forms and colour and appearance the liquor hath taken: for there should now arise a certain softer flash in the liquid, and an elemental may be evoked to test the condition. when this softer flash is manifest, place the curcurbite into the balneum mariae to digest with a "very" gentle heat for seven days. place it then in balneum arenae to distil, beginning with a gentile, and ending with a strong, heat. distil thus till nothing more will come over, even with a most violent heat. preserve the fluid in a closely stoppered

ALEISTER CROWLEY EQUINOX EQ I 4

rettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudentea the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rit

of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the golden dawn, and it had been a nursery to him. in it he had learnt to play with the elements and the elemental forces; but now having arrived at years of adolescence, he put away childish things, and stepped out into the world to teach himself what no school could teach him- the arcanum that pupil and master are one! he had become a 6= 5, and it now rested with him, and him alone, to climb yet another ridge of the great mountain and become a 7= 4, an exempt adept in the second order, master over

lesser pentagram banishing ritual (2) formulate rose-cross round room (first, top to bottom; second left to right; third the rose as a circle dextro- rotary (3) the lvx sings in 5= 6 towards the four cardinal points (4) formulate before you in white flashing brilliance the eight letters thus (5) attach yourself to your kether and imagine you see a (7) meditation practices on men and things171 (8) elemental evocations.172 (9) meditation to vivify telesmata173 (10) astral projections174 physical work (2) careful drawings of the gods in their colours (6) figure of adonai ha aretz in colour [see illustration] 114 illustration facing page 114 described "diagram 86. the flashing figure of adonai-ha-aretz" this is a black, gray and white illustration in a large vertical rectangle. the field is bl

make the egg grow gray, by a threefold spiral of light. 4. make the egg grow nearly white (repeat spiral formula) 5. repeat 2. above head. triangle of fire (red. 6. invoke light. withdraw. see golden dawn symbol. 7. let all things vanish in the illimitable light. on the 22nd of april p, having bidden farewell to d. a, who had been to him both friend and master, left for san francisco. 115 175 the elemental tablets of dr. dee; see diagrams in "the vision and the voice" 176 ideas for mental concentration. concentration on scarlet sphere in tiphereth. let it slowly rise into da th and darken, after which into kether and be a white brilliance; thence fling it flashing, or bring it down and keep it in tiphereth. at this city, on the first of may, he solemnly began anew the operations of the gre

spirit dee diagram 87. the spirit table 24th. green ankh. 7 m. poor. worked at 5= 6 explanation. cross in brilliance. 10 m. medium result. thoth in front of me. 5 m. poor. june 3rd. astral vision. dressed in white and red abramelin robes with crown, wand, ankh, and rose-cross, etc, etc, went on an astral journey to 119 hong-kong. i found soror f. sitting or kneeling in a temple. on the altar were elemental instruments also symbol of golden dawn. she was waiting in awe, almost in fear. on my entering she saw me and started. then i heard the words "carry it" or "wish to carry; apparently with reference to idea of carrying away a physical token. the room was full of incense, 189 the four letters of the air line in the "little tablet of union" which unites the four great watch towers of the el

power he commences to strip the mind of the cause of sorrow, namely change. during this stage a series of humiliations must be undergone, and, not only must the nephesch be conquered, but also the lower states of the ruach, until the illumination of the second noble truth of the eightfold path shatter the step of right views which the aspirant is standing upon just as the fire of god consumed the elemental pyramid- the tower of the taro. having attained to mastery over right comprehension the aspirant begins to see things not as they are but in their right proportions. his views become balanced, he enters tiphareth, the solar plexus "he sees naked facts behind the garments of hypotheses in which men have clothed them, and by which they have become obscured; and he perceives that behind the

ALEISTER CROWLEY EQUINOX EQ I 6 2

n, i may sob out my life into their dangerous deep. who cometh from the mountain as a tower stalwart and set against the fiery foes! who, breathing as a jasmine-laden bower? who, crowned and lissome as a living rose? sharp thorns in thee are set; in me, in me beget the dolorous despair of this desire. thy body sways and swings above the tide of things, laps me as ocean, wraps me round as fire! ye elemental sorceries of song, surge, strenuous and strong, seeking dead dreams, the secret of the shrine; so that she drain my life and being up as from a golden cup, to mingle in her blood, death's kiss incarnadine. who cometh from the ocean as a flower? who blossometh above the barren sea, thy lotus set beneath thee for a bower, thine eyes awakened, lightened, fallen on me? o goddess, queen, and

thout" 0 or 1. 3 0 0 8 (within. 10 0 0 9. adeptus major. 10 0 0 10. adeptus exemptus. 10 0 0 11. magister templi. 50 0 0 the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rit

ALEXANDRIAN BOOK OF SHADOWS OCCULT

o own depths& caverns& how to mine& work the vein of gold therein) shortage: spaciness, hyper-activity, instability excess: body heaviness, general lack of energy, inertia, etc. notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l water deep body dryness, hotness, mind& body feel seperated, no empathy body puffiness, sinus (etc) flows, mood swings "touchiness, apathy goddess aspect: mother astrological rulers: venus, moon keys: love principle, fertility, gabriel (turns force into form) rules: emotions, l

r snakes, sea birds, myrrh, ferns, rushes tool: cup spirits: undines under neksa (elusive at first, flowing& difficult to understand, watch politely and learn) shortage: excess: notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l fire goddess aspect: temptress astrological rulers: sun, mars, jupiter keys: light principle, action, michael (victor over ignorance) rules: force, energy, spirit, heat, mental plane, blood, sap, life, will, surgery, destruction, purification, hearth fires, volcanoes, explosion

e& hostile, teach power over fire& energy) shortage: body heavy or chilled, thoughts drag-gy, unenthusiastic excess: hot, hyper, flitting thoughts, insomnia, anger, snappishness notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l air goddess aspect: maiden astrological rulers: jupiter, mercury keys: life principle, intellect, raphael (instructor, traveller, healer) rules: mind, essential qualities, spiritual plane, knowledge, abstract learning, theories, windy or high places, breath, speech, phlegmatic;

o level out your thinking processes) shortage: mind blank, shortness of breath, non-comprehension of known data excess "gas bloat, inability to focus attention "spacey" thoughts notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l the witches' wheel the eight paths notes l this is based on a diagram from "the alex sanders lectures, with a few obvious errors removed. the ways of making magic the [eight pointed asterisk] sign on the athame is said to represent, among other things, the eight paths which all

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

forms are an aggregate of lives, built up into the mineral, vegetable, and animal kingdoms. now we can pass to the next stage on this great ladder of evolution, and we will then find that the human being is the logical sequence that grows out of all these earlier developments. first, the primordial stuff, essentially intelligent energy; next, atomic matter, in all its varying activity forming the elemental combination; then the form, the aggregate of these atoms, up to the dweller within the form, who is not only active intelligence, not only inherent attraction and love, but is also a purposeful will. this "dweller within" took possession of the form when it had reached a certain stage of preparedness, and when the component lives had reached a certain vibratory capacity; he is now utilis

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

suffice to fulfil the aim. initiation leads to the mount whence vision can be had, a vision of the eternal now, wherein past, present, and future exist as one; a vision of the pageant of the races with the golden thread of pedigree carried through the many types; a vision of the golden sphere that holds in unison all the many evolutions of our system, deva, human, animal, vegetable, mineral, and elemental, and through which the pulsating life can be clearly seen beating in regular rhythm; a vision of the logoic thoughtform on the archetypal plane, a vision that grows from initiation to initiation until it embraces all the solar system. initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the lord of the world, to the feet of his father

ork may be gained if we briefly summarize the different aspects of consciousness to be developed in the various kingdoms. in the mineral kingdom the work of the hierarchy is directed toward the development of the discriminative and selective activity. one characteristic of all matter is activity of some kind, and the moment that activity is directed towards the building of forms, even of the most elemental kind, the faculty of discrimination will demonstrate. this is recognised by scientists everywhere, and in this recognition, they are approximating the findings of the divine wisdom. in the vegetable kingdoms, to this faculty of discrimination is added that of response to sensation, and the rudimentary condition of the second aspect of divinity is to be seen, just as in the mineral kingdo

e struggle for the mastery of the lower self by the higher, is willing to sacrifice even unto death. the first two initiations. at the first initiation, the control of the ego over the physical body must have reached a high degree of attainment "the sins of the flesh" as the christian phraseology has it, must be dominated; gluttony, drink, and licentiousness must no longer hold sway. the physical elemental will no longer find its demand obeyed; the control must be complete and the lure departed. a general attitude of obedience to the ego must have been achieved, and the willingness to obey must be very strong. the channel between the higher and the lower is widened, and the obedience of the flesh practically automatic. that all initiates measure not up to this standard may be ascribed to s

y. just as, at the first initiation, the control of the dense physical has been demonstrated, so here the control of the astral is similarly demonstrated. the sacrifice and death of desire has been the goal of endeavour. desire itself has been dominated by the ego, and only that is longed for which is for the good of the whole, and in the line of the will of the ego, and of the master. the astral elemental is controlled, the emotional body becomes pure and limpid, and the lower nature is rapidly dying. at this time the ego grips afresh the two lower vehicles and bends them to his will. the aspiration and longing to serve, love, and progress become so strong that rapid development is usually to be seen. this accounts for the fact that this initiation and the third, frequently (though not in

of being persists. 8. every word sounded is distinguished by: a. a specific colour. b. a particular tone. c. a special form. d. a degree of energy or activity. e. the nature of the ensouling life, self-conscious, conscious, or unconscious, god, man, or deva. the student, again, will find this equally true of a solar system, of a planetary scheme, of a human being, of a thought form ensouled by an elemental life, and of the atom of the physicist or chemist. in the knowledge of these facts, and in their conscious realisation, may be known the true occultist. the solar logos sounded forth a word, the form of our solar system came into being, its color being blue and its note a particular cosmic musical tone. its degree of activity is of a specific mathematical notation beyond the grasp of the

of employ, their methods of work, will eventually become exoteric knowledge, and as the seven groups are recognised and known, schools of development for the filling of posts in these groups will be the logical sequence. 2. the path of magnetic work. those who do the work of wielding forces, or electrical magnetism for the use of the great ones on all the planes, pass to this path. they wield the elemental formative energy, manipulating matter of every density and vibration. great waves of ideas and surging currents of public opinion on astral levels, as well as on the higher levels where the great ones work, are manipulated by them. a large number of fifth ray people, those who have the ray of concrete knowledge for their monadic ray, pass to this line of endeavour. the inherent quality i

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

an be truly said to be an expression of the thoughts, purpose or desire of their ego, functioning through the physical brain. most of the thought forms at present in circulation may be said to be aggregations of matter, built into form with the aid of kama-manas (or of desire faintly tinged with mind producing thus an admixture of astral and mental matter, mostly astral, and largely due to reflex elemental action. these dualities of expression are: 1. active fire or prana. latent fire or bodily heat. 2. mental energy in the mental body. purely mental thought forms, animated by self-engendered fire, or by the fifth principle, and therefore part of the sphere, or system of control, of the monad. these form an esoteric quaternary which with the fifth factor, the divine spark of intelligent wi

hose minute fiery essences who have the ability to permeate the texture of the human body, of a tree, or of all that may be found in the human, vegetable and animal kingdoms, and who blend with the fires of the microcosmic systems. certain of the deva kingdom who may be described as ensouling certain of the great light rays, and who are in themselves the essence of those rays. other forms of such elemental lives and of deva groups might be enumerated, but the above tabulation will suffice for our present purpose. 2. the astral plane. the fiery essences of this plane are more difficult for us to comprehend, having not, as yet, the- 38- a treatise on cosmic fire copyright 1998 lucis trust seeing eye upon that plane. they are in themselves the warmth and heat of the emotional body, and of the

lane. the fiery essences of this plane are more difficult for us to comprehend, having not, as yet, the- 38- a treatise on cosmic fire copyright 1998 lucis trust seeing eye upon that plane. they are in themselves the warmth and heat of the emotional body, and of the body of feeling. they are of a low order when upon the path of desire, and of a high order when upon the path of aspiration, for the elemental is then transmuted into the deva. their grades and ranks are many, but their names matter not save in one instance. it may be of interest to know the appellation applied to the devas of fire whose part it is to tend the fires that will later destroy the causal body. we need to remember that it is the upspringing of the latent fire of matter and its merging with two other fires that cause

that the personality ray, in its relation to the fire of matter, is directly influenced and adjusted in its working by one of the buddhas of activity. the karma31,(29)32,33(30) of matter itself is an abstruse subject and has as yet scarcely been hinted at. it is nevertheless indissolubly mixed up with the karma of the individual. it involves a control of the evolution of the monadic essence, the elemental essence and of the atomic matter of the plane; it is concerned with the development of the four spirillae, with their activity, with their attachment to forms when atomic, and with the development of the inner latent heat and its gradual fiery increase until we have within the atom a repetition of what is seen within the causal body: the destruction of the periphery of the atom by the me

study of the etheric body lies hid (for scientists and those of the medical profession) a fuller comprehension of the laws of matter and the laws of health. the word health has become too localised in the past, and its meaning confined to the sanity of the body corporeal, to the co-operative action of the atoms of the physical body of man, and to the full expression of the powers of the physical elemental. in days to come it will be realised that the health of man is dependent upon the health of all allied evolutions, and upon the co-operative action and full expression of the matter of the planet and of the planetary elemental who is himself a composite manifestation of the physical elementals of all manifested nature. second. in the study of the etheric body and prana lies the revelatio

goal, that goal which is also the source from which it came. these forms are the sumtotal of all spheres or atoms within the solar system, or within the solar ring-pass-not, and in their seven major differentiations they are the spheres of the seven spirits, or the seven planetary logoi. all lesser spheres ranging downward from these major spheres, include all grades of manifestation down to the elemental essence on the arc of involution. 64(56) we need to remember that on the path of involution, the action of brahma is primarily felt, seeking the line of least resistance. on the path of evolution the work of the second logos is felt, beginning at a point in time and space which hides the mystery of the second chain, but finding its point of accelerated vibration or the unification of the

ALICE A BAILEY05 THE LIGHT OF THE SOUL

power to travel in space is gained. 43. when that which veils the light is done away with, then comes the state of being called discarnate (or disembodied, freed from the modification of the thinking principle. this is the state of illumination. 44. one-pointed meditation upon the five forms which every element takes, produces mastery over every element. these five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basic purpose. 45. through this mastery, minuteness and the other siddhis (or powers) are attained, likewise bodily perfection and freedom from all hindrances. 46. symmetry of form, beauty of colour, strength and the compactness of the diamond, constitute bodily perfection. 47. mastery over the senses is brought about through concentrated medi

d in two ways: first, as standing for the mental plane on which is the true home of the spiritual man, the thinker, or a more specific state to be understood as that found on the third or highest of the three abstract levels of the mental plane. 44. one-pointed meditation upon the five forms which every element takes, produces mastery over every element. these five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basic purpose- 189- the light of the soul copyright 1998 lucis trust it should be remembered that this will have a dual reference, to the macrocosm and to the microcosm. it can refer to the five planes of monadic evolution, or to the five forms which every element takes on each and every plane, bearing in mind that this is the case as regards

sutra has not to do. the head centre is dual in itself and is composed of the centre between the eyebrows and the highest chakra, the thousand petalled lotus. the study and understanding of this sutra would result in the complete equipping of the white occultist for all forms of magical work. students must remember that this does not refer to the elements as we have them, but has relation to the elemental substance out of which all gross forms are made. according to the ageless wisdom there are five grades of substance having certain qualities. these five grades of substance form the five planes of monadic evolution; they compose the five vibratory spheres in which man and superhuman man are found. these five planes have each an outstanding quality, of which the five physical senses are t

on of johnston's, and which runs as follows "mastery over the elements, from the sanyama with the reference to grossness, character, subtlety, concomitance and usefulness" 1. crossness, gross nature. sound and the other senses as they show forth on the physical plane. we must bear in mind that this plane is the gross summation of all the others. spirit is matter at its lowest point. 2. character, elemental form. the nature of the specific characteristics of the elements. 3. subtlety, or quality. the basic atomic substance of any one element. that which produces its phenomenal effect. it is that which lies back of all sense perception, and of all the five senses. another word for this "subtle" form is tanmatra. 4. concomitance, or pervasiveness. this is the all-pervasive nature of every ele

three worlds which reflects the will aspect of divinity, the mental plane. all the elements obey this force of will as used by the yogin. 7. creative power. isatva. this concerns the power of the adept to deal with the elements in their five forms and produce with them objective realities, and thus to create on the physical plane. 8. the power to command. vasitva. the magician as he controls the elemental forces of nature, utilizes this power and it is the basis of mantra yoga, the yoga of sound or of the creative word. creative power, the seventh siddhi, concerns the elements and their vitalizing, so that they become "effective causes" this siddhi, the eighth, concerns the power of the word to drive the building forces of nature into coherent activity so that forms are produced. when the

an abstraction of the spirit from out of the form. 5. consciousness is one, yet produces the varied forms of the many. here patanjali lays down a basic formula which serves to explain not only the purpose and reason of manifestation itself but covers in one short phrase the state of being of god, man and atom. behind all forms is found the one life; within every atom (solar, planetary, human and elemental) is found the one sentient existence; back of objective nature, the sum total of all forms in all the kingdoms of nature is found the subjective reality which is essentially a unified whole or unity, producing the diversified many. the homogeneous is the cause of the heterogeneous, unity produces diversity, the one is responsible for the many. this the student can appreciate more intelli

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

nised purpose, imposed by the will upon the daily life. character building, clean living, controlled emotional reactions, and right thinking are the platitudes of all religious systems and have lost weight from our very familiarity with them. it is not easy to remember that as we live purely and rightly, we are verily and indeed working with forces, subjecting energies to our needs, subordinating elemental lives to the requirements of spiritual being, and bringing into activity a mechanism and a vital structure which has hitherto been only latent and quiescent. nevertheless, it remains a fact that when the energies, latent at- 113- a treatise on white magic copyright 1998 lucis trust the base of the spine, are carried to the head and are brought (via the solar plexus, that clearing house o

ment, right alignment and the inflow of soul life. then its magnetic controlling force makes itself felt, controlling the lives of the lower bodies, driving forth the lower four elementals (of earth, water, fire, air) and forcing the lunar lords to abdicate. the personality, which has hitherto been the master, no longer can control, and the soul comes into full domination in the three worlds. the elemental of earth, who is the sum total of the many lives which form the physical body, is controlled and feels the eye of the master (the one master in the head) upon it. the gross elements constituting that body are "driven forth" and better and more adequate atoms or lives are built in. the elemental of the astral or body of water undergoes a similar activity plus a stabilising effect which br

commentary puts it "one glance the soul doth cast upon the forms of mind. a ray of light streams out and darkness disappears; distortions and evil forms fade out, and all the little fires die out; the lesser lights are no more seen "the eye through light awakens into life the needed modes of being. to the disciple this will carry knowledge. to the ignorant no sense is seen for a sense lacks" the elemental of the air symbolically understood is that substratum of energy which works through the forms of the etheric body, which is dealt with through the breath, and handled through the science of pranayama. this elemental form is the intricate etheric structure, the nadis and centres, and all advanced students know well how these are controlled by the focused attention of the soul in contempla

energies which impress the human organism and circulate through the sentient body of man. 1. energies passing and repassing through the sentient body of the planet itself. this is, in other words, the astral body of the spirit of the earth. this entity is not the planetary logos, but a being of great power on the involutionary arc, who holds the same relation to the planetary logos as the astral elemental does to the human being. facts about this life will be found in the treatise on cosmic fire. its life is the aggregate of a vast number of lives, and those lunar pitris or lesser builders who constitute the sentient life of the personality aspect of the planetary logos a more potent force for good and also for evil, as we use the word "evil. evil, per se, is non-existent, as- 179- a trea

il, as we use the word "evil. evil, per se, is non-existent, as- 179- a treatise on white magic copyright 1998 lucis trust is good in the sense of the pairs of opposites. only in time and in space are there varying states of consciousness, producing differing outer effects. the energy of this involutionary life has a potent effect on that other tiny involutionary life which constitutes our astral elemental. the fact that protects from complete sensitive identification with this greater life is man's individuality and the potency of his rapidly coordinating personality. man is an individual. he is the result of other factors and the combination of these factors constitutes his protection from complete absorption in the planetary sentient life, as is the case with the animals. at death, man'

nality mechanism. the duality of these energies is primarily astral-buddhic, and the bias of the life forces and the- 251- a treatise on white magic copyright 1998 lucis trust general trend of the impulses influencing humanity in this great cycle are the attractive energy of the intuitional nature of the planetary logos, and the potent force of the astral (desire) body. in other words, the astral elemental, which embodies the desire nature of the planetary logos is exceedingly potent, particularly in this present cycle, but the strength of the spiritual and intuitional nature of the one in whom we live and move and have our being is steadily increasing. on the one hand, you have the devastating expression of the wild hunt for pleasure, of sex and of the crime incident to the satisfying of

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

e unfolding of the plan of the logos. ray iii..adaptability of activity with intelligence. this ray was the dominant one in the past solar system; it is the foundation or basis of this system, and is controlled by the mahachohan. ray vii..ceremonial ritual or organisation. this is the reflection on the physical plane of the two above, and is likewise connected with the mahachohan. it controls the elemental forces and the involutionary process and the form side of the three kingdoms in nature. it holds hid the secret of physical colour and sound. it is the law. these three rays together embrace and embody all. they are power, activity and the law in manifestation. ray ii..love and wisdom, the synthetic ray which is the goal for this system, holding all in close harmony and relation. ray iv

ity of struggle. saturn. green. birth of horus hatha yoga, the most dangerous method of psychic growth. v .l ower mind. exactitude in action. the moon. violet practical science. vi. devotion .b hakti yoga. mars. rose. necessity for an blue. object. vii. ceremonial order. ceremonial observances. jupiter. bright. control over clear. forces of nature. blue. it will be clear that each of the kingdoms elemental, mineral, vegetable, and animal as well as the human is divided into seven primary types or rays, and as individualisation (i.e. the transition from the animal to the human kingdom) can take place at present only through association with man, it follows that there must stand at the head of the animal kingdom, on each ray, some species of animal susceptible to human influence through whic

ong ages of evolution, the over-shadowing divine centre of consciousness, which has through the ages also evolved individually, unites with it, and the immortal individual ego starts on its upward climb through the human kingdom. this is the third outpouring for each soul. the influence of this secondary or individual ray constitutes the main factor in the earlier stages of evolution, i.e, in the elemental, mineral, vegetable and animal kingdoms; but of course the deepest rooted influence must be that which affects the divine centre of consciousness; therefore when the union above referred to takes place, and the entity has become the re-incarnating ego, the primary ray becomes and remains the dominant force. but there is still another influence to be spoken of. this is the planetary ray u

al success- 133- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust in healing, the seventh ray man would rely on extreme exactness in carrying out orthodox treatment of disease. on him the practices of yoga would have no physical bad results. he will approach the path through observance of rules of practice and of ritual, and can easily evoke and control the elemental forces. from many of the above remarks it may have been inferred that the characteristics of any given ray find closer correspondence with one of the other rays than with the rest. this is a fact. the only one which stands alone and has no close relationship with any of the others is the fourth. this brings to mind the unique position which the number four occupies in the evolutionary pr

ncy. this book is a basic treatise for initiatory training. take, as an illustration of this, the words found in book iii.44, and note the illumination thrown upon the evolutionary cycle and on the symbolic development of the five kingdoms in nature "one-pointed meditation upon the five forms which every element takes produces mastery over every element. these five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basic purpose" you have, therefore, an analogy for consideration: 1. the gross nature. the mineral kingdom. 2. the elemental form. the vegetable kingdom. 3. the quality. the animal kingdom. 4. the pervasiveness. the human kingdom. 5. the basic purpose. the kingdom of souls. note also the correlation of ideas which can be found as we study the

ngs which do not come under the other two categories. a group of vegetable growths which are found under the general heading of "sea growths. objective agency. water. subjective agency. touch. quality .r ajas or activity. meditation and the kingdoms "one-pointed meditation upon the five forms which every element takes produces mastery over every element. these five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basic purpose" you have, therefore, an analogy for consideration: 1. the gross nature..the mineral kingdom. 2. the elemental form..the vegetable kingdom. 3. the quality..the animal kingdom. 4. the pervasiveness..the human kingdom. 5. the basic purpose..the kingdom of souls. all of this is from the standpoint of consciousness. another relations

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

building and construction of the bodies in theosophical literature, there is much talk anent the various elementals or lunar lords which compose, constitute and control the lower nature. these, in their triple totality, form the personality. they are of man's own creation, and form the basis of the problem which he, as a soul, has always to face until the final liberation is achieved. the mental elemental, the astral elemental and the physical elemental have a definite life of their own which is coloured by the rays upon which these various bodies or elementals have their being, until the man has reached a relatively high point in evolution. the elementals composing the mental body are spoken of in the old commentary in the following terms "the lord of will took being. his dim reflection

ion how accurate was the earlier statement that the artist is found upon all the rays, and that the so-called ray of harmony or beauty is not the only ray upon which the creative worker is found. the mental body of every human being, at some time or another, is found upon the fourth ray and usually when the man is nearing the probationary path. this means that the mental vehicle is governed by an elemental of fourth ray nature or quality and that, therefore, creative, artistic activity is the line of least resistance. we then have a man with an artistic tendency or we have a genius along some line of creative work. when, at the same time, the soul or the personality is also upon the fourth ray, then we will find a leonardo da vinci or a shakespeare. ray five in unevolved man 1. the power t

e previously given on the ray of personality. this i did with deliberation, as i was anxious to have clearly established the difference which will be found existing between the rays governing the elementals of the three lower bodies and that of the personality. the life of these three elementals is founded primarily in the three lowest centres in the etheric body: 1. the sacral centre. the mental elemental life transferred later to the throat centre. 2. the solar plexus centre. the astral elemental life. transferred later to the heart centre. 3. the centre at the base of the spine. the physical elemental life. transferred later to the head centre. the life of the indwelling soul is focussed in the three higher centres. 1. the head centre. the mental consciousness. 2. the throat centre. the

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

tion of knowledge to the situation. so oft with aspirants, the main- 270- discipleship in the new age- volume i copyright 1998 lucis trust weakness lies in one particular body and for you it is the disciplining of the physical body and an inability to apply your ideals to it at need. you treat it oft too well, and yet at times you alternate good treatment with periods when you treat your physical elemental with undue harshness. if you can bring about an evenness of treatment and a balanced method in your handling of your physical problem, much light and knowledge will pour through your brain consciousness. it lies in your hands and there is little that i can do. you are primarily along the occult line. you work with energy and, actually and mentally, you are fairly well controlled and coor

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

t is in reality. we consider this misinterpretation as constituting the great illusion. the dweller on the threshold is usually regarded as presenting the final test of man's courage, and as being in the nature of a gigantic thoughtform or factor which has to be dissipated, prior to taking initiation. just what this thoughtform is, few people know, but their definition includes the idea of a huge elemental form which bars the way to the sacred portal, or the idea of a fabricated form, constructed sometimes by the disciple's master to test his sincerity. some regard it as the- 14- glamour: a world problem copyright 1998 lucis trust sum total of a man's faults, his evil nature, which hinders his being recognised as fit to tread the path of holiness. none of these definitions, however, give a

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

the constellation capricorn and with the human personality which veils and temporarily hides the christ principle behind both form and mind. eight is, under some numerical systems, regarded as the number of the christ. 10. the greater builders and the lesser builders, working on the second and third planes of our solar system, have their activities reflected in the work of the lunar lords and the elemental- 22- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust lives. 11. you will note that the human hierarchy (on chart 9-iv-4) is assigned no particular element as it has to fuse and synthesise them all. this is part of the great tests of initiation under scorpio. 12. this chart is drawn up in relation only to the fourth creative hierarchy, the human. it

ing five statements are basic 1. each of the primordial seven, the first seven rays, forming the manifesting logos, is again sevenfold. 2. as the seven colours of the solar spectrum correspond to the seven rays or hierarchies so each of these is sub-divided into seven. 3. each of these hierarchies furnishes the essence (the soul) and is the builder of one of the seven kingdoms in nature the three elemental kingdoms, the mineral, vegetable, animal and kingdom of spiritual man. 4. each hierarchy furnishes the aura of one of the seven principles in man with its specific colour. 5. each of these hierarchies is the ruler of one of the sacred planets. thus astrology came into existence and has a strictly scientific basis (s.d. iii. 482) 17. all the great astrologers have admitted that man could

eiades. saturn (c.f. 96) 21 "the planetary spirit is another term for the logos of a planet, who is one of the "seven spirits before the throne of god" and therefore one of the seven heavenly men. he is on the evolutionary arc of the universe and has passed many stages beyond the human. the planetary entity is on the involutionary arc and is a very low grade entity. he is the sum total of all the elemental lives of the planet (c.f. 105, note) 22 "the seven sacred planets are composed of matter of the fourth ether and the planetary logoi (the seven heavenly men) whose bodies the planets are, function normally on the fourth plane of the system, the buddhic plane (c.f. 121) 23 "certain of the planets are to the logos what the permanent atoms are to man. they embody principles. certain planets

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

became meaningless. there are no secrets. there is only the presentation of truth and its understanding. there has been a great deal of confusion in the minds of the general public between esotericism and magic. magic is a mode of working on the physical plane relating substance and matter, energy and force in order to create forms through which life can express itself. this work as it deals with elemental forces is dangerous and even the pure in heart need protection. esotericism is in reality the science of- 120- the unfinished autobiography copyright 1998 lucis trust the soul. it concerns the living, spiritual, vital principle found in every form. it establishes a unity both in time and space. it motivates and implements the plan from the angle of the aspirant and is the science of the

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

it determines within certain limits based on time conditions and spatial necessity its entrance into human form and its exit therefrom. once this exit has been made and the soul has withdrawn the thread of consciousness from the brain and its life thread from the heart, certain life processes still persist; they are now under the influence of the planetary life, however, and to these the physical elemental (the sumtotal of the living atoms of the body nature) is responsive. i would have you note the occult paradox that death is the result of living processes. death, or the death-producing energy emanating from the planet, brings about the complete disruption of the bodily organism and its reduction to its essential elements chemical and mineral, plus certain inorganic substances which are

der. 2. the seven ray causes of karma these carry the cause of all human difficulties, including ill health and disease individual, national and racial still further back to the very origin of creation itself. karma demonstrates in those streams of energy and of primordial substance which pour into and through the created world, including the lower three worlds where work the lunar pitris and the elemental essences of all forms. this primordial karma (if i may so call it) is contributory to the existence of disease. we are told in the ancient books, to which the masters have access, that the world is constructed of substance which is already tainted with the karma of a previous solar system. it will be apparent to you that these streams of force, emanating from the lords of the seven rays

s entire theme of restitution with which we are occupied. 4. the next point needs no proving, for it is generally accepted. it is that desire governs the process of death, as it also governs the processes of life experience. we say constantly that when the will-to-live is lacking, death is the inevitable result. this will-to-live, whether it is the tenacity of the physical body, functioning as an elemental being or as the directed intention of the soul, is an aspect of desire, or rather, it is a reaction of the spiritual will upon the physical plane. there is therefore an interlocking relation between: a. the soul on its own plane. b. the astral body. c. the solar plexus centre. this relationship has hitherto received little attention in connection with the art of dying. nevertheless it wa

ty of a return for a shorter or a longer period of time. this frequently happens, especially when the will to live is strong or the life task remains as yet unaccomplished and is not correctly concluded. there is another point upon which i wish to touch and which has relation to the eternal conflict being waged between the dualities of the dense physical body and the etheric vehicle. the physical elemental (which is the name given to the integrated life of the physical body) and the soul, as it seeks to withdraw and dissolve the sumtotal of the combined energies of the etheric body, are in violent conflict and the process is often fierce and long; it is this battle which is being waged during the long or short period of coma which characterises so many death beds. coma, esoterically speaki

is this battle which is being waged during the long or short period of coma which characterises so many death beds. coma, esoterically speaking, is of two kinds: there is the "coma of battle" which precedes true death; there is also the "coma of restoration" which takes place when the soul has withdrawn the consciousness thread or aspect, but not the life thread, in an effort to give the physical elemental time to regain its grip upon the organism and thus to restore health. as yet, modern science does- 273- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust not recognise the distinction between these two aspects of coma. later, when etheric or clairvoyant vision is more common, the quality of the coma prevailing will be known, and the elements of hope or

member that in all our present considerations we are dealing with the reactions and activities of the soul which is deliberately recalling its incarnated aspect because a life cycle has been concluded. the term of that life cycle may be long or short, according to the purposes involved; it may cover only a very few short years, or a century. prior to the seventh year, the vitality of the physical elemental is largely the determining factor. the soul is then focussed in the etheric body, but is not fully utilising all the centres; it has simply a gently pulsating control and a gentle impulsive activity sufficient to preserve consciousness, to vitalise the various physical processes, and to initiate the demonstration of character and of disposition. these become increasingly marked until the

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

t was in 1919 that i first started writing through the cooperation of a.a.b. in these writings i have sought to do two things: 1. teach the basic necessity for certain great fusions individual, racial and spiritual: a. the fusion or integration of the different aspects of man's nature physical, emotional and mental. when this has been accomplished we shall have the manifestation of the integrated elemental forces to which we give the name of the personality, producing the manifestation of a powerful, self-directed, high grade human being. b. the fusion of the personality and the soul. this has to be carried out consciously and deliberately, with the willingness of these related parts of a great divine whole to see the personality subjected to changes and transmutations, produced as a resul

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

they have now unfolded the needed mental capacity. the control and the creative development of the three lower kingdoms in nature is slowly being taken out of the hands of the deva evolution (hitherto responsible) and placed under the supervision of mankind; as it is said in the ancient archives of the masters "eventually, the solar lords, through manas (the mind) will control the lunar lords of elemental substance, and not alone their own but that which looks to them for aid. thus will redemption come to all through man, and thus the glory of the lord of life be seen" focussed intention, concentrated meditation, visualisation, directed invocation (producing- 157- discipleship in the new age- volume ii copyright 1998 lucis trust evocation) and leading to responsive results, are the major

nt and can as in your case become of too prominent importance. the time of your liberation is set by karmic law; this ever determines the demise of the real man within the body, but if the physical body is unduly nurtured, and if it becomes the recipient of undue care, it can hold that real man in prison in defiance of karmic law. that is a sorry spectacle to watch, for it means that the physical elemental is assuming power. be careful in this connection, for the ray of your physical body would easily produce this situation. not so long ago two years ago, i believe i gave you nine words for your mature consideration. today, i will give you twelve seed thoughts which (for the remainder of your life) should govern your morning reflection, following a definite process of linking with me and w

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

many of the faint- hearted among them perished on their way. but most were saved" a close study of the tale as given in the secret doctrine will reveal the state of immature development (from the angle of our modern standards) and of the basically emotional and physical focus of the humanity of the period; it will show also man's magical ability to subdue and control the subhuman kingdoms and the elemental forces of the planet. these are two angles which have been but little studied. emphasis has, however, been rightly placed upon divine interference and intervention; this succeeded in salvaging an ethically sound minority (the word "spiritual" would not yet apply, except relatively) and in destroying those who were wrongly focussed or oriented and, therefore, dedicated to the life of mate

ts results in their individual lives, thus viewing those lives from the angle of the trained spiritual observer. i would like to touch briefly and for a few minutes upon the significance of the entire process and method of invocation. much has been said and written in the past by the curious investigator and by those engaged in magical work of any kind anent the use of invocation as it applies to elemental forces and subhuman agents, with the consequent evocation of active agents and responsible energies of some kind or another upon the physical plane. what is oft forgotten is that this process consists entirely of the production of contact and subsequent control of the forces of earth, water, fire and air. this is one of the aims of the magical workers but it concerns material nature and

y to be detached and selfless can institute and carry forward the task of invoking these higher spiritual forces, thus reinforcing the efforts of the great white lodge. it is this process of spiritual invocation which will motivate the new and coming world religion. this is not magical invocation, as man understands it, and which is concerned with the invocation and control of the substantial and elemental forces of the manifested world, but the invocation which will evoke contact with the spiritual lives and the divine embodied energies as well as with the hierarchy (which is their intermediary) in order to bring about the manifestation on earth of the soul of humanity and the qualities of the subjective and inner divine life which all outer forms veil. this is now for the first time poss

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

, and through temptations for those final stages in development which will put into his power: the knowledge of certain laws governing matter and form- 4- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the keys of the mysteries connected with energy, with polarity, and with group relation. certain words of power which will give him control over the elemental forces of nature. insight into the planetary plans. upon these i need not enlarge, nor need i take up with you here the subject of initiation (discipleship in the new age, volumes i and ii. the first work to be done is the stimulating of aspirants and the preparing of the few earnest ones to tread the path of discipleship. the final point of our theme concerns: v. the basic essential of

notation. if one or other of the three lower elementals (the physical, the astral and the mental) are the controlling factors in the life of the man, he is by that very fact put into a position of danger and should take steps to arrest that control prior to an attempt to enter into the formless realm. the reason for this will be apparent. under the governing law of matter, the law of economy, the elemental life will attract to itself similar lives and this will result in a dual danger. these dangers are: one: the gathering into the form, through the dominant note sounded by the form elemental, of matter with a synchronous vibration. this will tend to increase the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lunar lords" will become increasing

ALICE BAILEY THE LABOURS OF HERCULES

is the utilization of that personality for selfish ends. to sum up the whole story, in the sign scorpio, the self is determined to kill the little self in order to teach it the meaning of resurrection [152- 87- the labours of hercules what is death? there are three death signs in the zodiac; three great deaths take place as we progress around the field of life. in cancer, we have the death of the elemental being (namely, man) in order that the human being can come into existence. right through the zodiac we can always say "here is death in order that" always, death is an entrance into a fuller life, fuller experience, fuller realization and scope. it is the death of the personality in order that the soul may take over the personality and express life through it. in pisces we have the cruci

AN INTRO TO STUDY OF THE KABALAH

iourgos. the other arch-angels are according to macgregor mathers, ratziel, tzaphkiel, tzadquiel, kamael, michael, haniel, raphael, gabriel, and sandalphon. in the third world of yetzirah are the ten hosts of angelic beings, a separate class for each sephira; they are intelligent incorporeal beings, clothed in a garment of light, and are set over the several heavenly bodies, the planets, over the elemental forces, and over seasons, times, etc; they are the officers of the great arch-angels. the hosts of angels of the sephiroth are chaioth ha kodesh, auphanim, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim, and tenthly the ishim who are the beatified souls of men and women. the fourth world of assiah is filled with the lowest beings, the evil demons, kliphoth or qlipho

ANALYSIS OF THE 5 6 INITIATION

t do manifest. ten is one from which all the forces of the universe begin. the attention of the aspirant is directed toward the ceiling of the vault. now, for the first time, his lower will sees at last the irresistible light. the altar is a potent glyph of the" great work" it is a compendium of achad. the center c helps to compose the name hcwhy. this fire of life expands outward within the four elemental circles. in this, it is an example of the five principles of man that must be united into perfection and for this the adept does work continuously. the lion and red rose are a symbol of first cause, the beginning, the dawn. it is further symbolized by the virgin mother and the great work. nequaquam vacuum means "nowhere a void" this is the motto written about the lion. it can be summed u

BLACK SERPENT1

a, the editor http//www.ofs-demonolatry.org this symbol 2000-2006 c. ortiz 4 rite to lucifer basic rite to lucifer this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave t

uy a copy of this instant black metal classic. 4 out of 5 possible serpents! 25 first rite to leviathan this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. april 30th the alter must face the west most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. belial first and working clockwise leaving leviathan for last. an incense of calamus and frankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and kneel recitin

BLAVATSKY H P ANTHROPOGENESIS

ah in the ark. therefore, this vaivasvata manvantara would be the "post-diluvian" period. this, however, does not refer to the later "atlantean" or noah's deluge, nor to the cosmic deluge or pralaya of obscuration, which preceded our round, but to the appearance of mankind in the latter round. there is a great difference made, however, between the "naimitika" occasional or incidental "prakritika" elemental "atyantika" the absolute, and "nitya" the perpetual pralaya; the latter being described as "brahma's contingent recoalescence of the universe at the end of brahma's day" the question was raised by a learned brahmin theosophist "whether there is such a thing as cosmic pralaya; because, otherwise, the logos (krishna) would have to be reborn, and he is aja (unborn" we cannot see why. the lo

ender correctly the right meaning of either manvantara or pralaya. the vishnu purana enumerates several: the dissolution of all things is of four kinds, parasara is made to say- naimittika (occasional, when brahma slumbers (his night, when "at the end of this day occurs a re-coalescence of the universe, called brahma's contingent re-coalescence" because brahma is this universe itself "prakritika (elemental, when the return of this universe to its original nature is partial and physical; atyantika (absolute, identification of the embodied with the incorporeal supreme spirit- mahatmic state, whether temporary or until the following maha kalpa: also absolute obscuration- as of a whole[[footnote continued on next page[[vol. 2, page] 310 the secret doctrine. thus it is shown that there is no re

et seq. the actual duration of the first two and a-half races is withheld from all but the higher initiates. the history of the races begins at the separation of the sexes, when the preceding egg-bearing androgynous race perished rapidly, and the subsequent sub-races of the[[footnote(s* this- in the period of secondary creation, so called. of the primary, when earth is in possession of the three elemental kingdoms, we cannot speak for several reasons, one of which is, that, unless one is a great seer, or naturally intuitional, he will be unable to realise that which can never be expressed in any existing terms* hippocrates said that number seven "by its occult virtues tended to the accomplishment of all things, to be the dispenser of life and fountain of all its changes" the life of man h

e partial deluge of our country (see theosophist of june, 1880 "some things the aryans knew) for agneyastra, see wilson's specimens of the hindu theatre, i, p. 297* some wonderful, artificially-made beast, similar in some way to frankenstein's creation, which spoke and warned his master of every approaching danger. the master was a "black magician" the mechanical animal was informed by a djin, an elemental, according to the accounts. the blood of a pure man alone could destroy him. vide part ii, xxvii "seven in astronomy, science, and magic* the four karmic gods, called the four maharajahs in the stanzas[[vol. 2, page] 428 the secret doctrine "the great king fell upon his dazzling face and wept "when the kings assembled the waters had already moved"(but) the nations had now crossed the dry

he "sleep of siloam" it is called to this day among the initiates in asia minor, in syria, and even higher egypt. he was allowed to remain in this state for three days and three nights, during which time his spiritual ego was said to confabulate with the "gods" descend into hades, amenti, or patala (according to the country, and do works of charity to the invisible beings, whether souls of men or elemental spirits; his body remaining all the time in a temple crypt or subterranean cave. in egypt it was placed in the sarcophagus in the king's chamber of the pyramid of cheops, and carried during the night of the approaching third day to the entrance of a gallery, where at a certain hour the beams of the rising sun struck full on the face of the entranced candidate, who awoke to be initiated b

and are unable to recognise the physical features of the ancient seven spirits beneath their modern metaphysical or alchemist mask. a second connecting link between the theosophy of bohme and the physical origins of egyptian thought, is extant in the fragments of hermes trismegistus* no matter whether these teachings are called illuminatist, buddhist, kabalist, gnostic, masonic, or christian, the elemental types can only be truly known in their beginnings* when the prophets or visionary showmen of cloudland come to us claiming original inspiration, and utter something new, we judge of its value by what it is in itself. but if we find they bring us the ancient matter which they cannot account for, and we can, it is natural that we should judge it by the primary significations rather than th

BLAVATSKY H P COSMOGENESIS

pilgrimage for every soul- a spark of the former- through the cycle of incarnation (or "necessity) in accordance with cyclic and karmic law, during the whole term. in other words, no purely spiritual buddhi (divine soul) can have an independent (conscious) existence before the spark which issued from the pure essence of the universal sixth principle- or the over-soul- has (a) passed through every elemental form of the phenomenal world of that manvantara, and (b) acquired individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its karma, thus ascending through all the degrees of intelligence, from the lowest to the highest manas, from mineral and plant, up to the holiest archangel (dhyani-buddha. the pivotal doctrine of the esoteric philosophy

phenomena divides, so to speak, but to reunite in a mystic supersensuous act, and emit the creative ray. when the "divine son" breaks forth, then fohat becomes the propelling force, the active power which causes the one to become two and three- on the cosmic plane of manifestation. the triple one differentiates into the many, and then fohat is transformed into that force which brings together the elemental atoms and makes them aggregate and combine. we find an echo of this primeval teaching[[vol. 1, page] 110 the secret doctrine. in early greek mythology. erebos and nux are born out of chaos, and, under the action of eros, give birth in their turn to ether and hemera, the light of the superior and the light of the inferior or terrestrial regions. darkness generates light. see in the purana

. leucippus, and democritus of abdera- the pupil of the magi- taught that this gyratory movement of the atoms and spheres existed from eternity* hicetas, heraclides, ecphantus, pythagoras, and all his pupils, taught the rotation of the earth; and aryabhata of india, aristarchus, seleucus, and archimedes calculated its revolution as scientifically as the astronomers do now; while the theory of the elemental vortices was known to anaxagoras, and maintained by him 500 years b.c, or nearly 2,000 before it was taken up by galileo, descartes, swedenborg, and finally, with slight modifications, by sir w. thomson (see his "vortical atoms) all such knowledge, if justice be only done to it, is an echo of the archaic doctrine, an attempt to explain which is now being made. how men of the last few cen

s not deducible from their manifestations on this plane of consciousness, they nevertheless (from the standpoint of the adept occultist) possess a distinctive objective if not material structure, in the relatively noumenal- as opposed to the phenomenal- universe. men of science may term them force or forces generated by matter, or "modes of its motion" if they will; occultism sees in the effects "elemental (forces, and, in the direct causes producing them, intelligent divine workmen. the intimate connection of those elementals (guided by the unerring hand of the rulers- their correlation we might call it- with the elements of pure matter, results in our terrestrial phenomena, such as light, heat, magnetism, etc, etc. of course we shall never agree with the american substantialists* who cal

n motion" i.e, supersensuous states of matter whose effects only we are able to cognize. to expand, then, the simile given above. the sensation of light is like the sound of the rolling wheels- a purely phenomenal effect, having no existence outside the observer; the proximate exciting cause of the sensation is comparable to the driver- a supersensuous state of matter in motion, a nature-force or elemental. but, behind even this, stand- just as the owner of the carriage directs the driver from within- the higher and noumenal causes, the intelligences from whose essence radiate these states of "mother" generating the countless milliards of elementals or psychic nature-spirits, just as every drop of water generates its physical[[footnote(s* see "scientific arena" a monthly journal devoted to

ntiation of (from) mulaprakriti (or rather pradhana, primordial homogeneous matter) to its third degree- i.e, from full unconsciousness to semi-perception; the second or higher group embraces the kingdoms from vegetable to man; the mineral kingdom thus forming the central or turning point in the degrees of the "monadic essence" considered as an evoluting energy. three stages (sub-physical) on the elemental side; the mineral kingdom; three stages on the objective physical* side- these are the (first or preliminary) seven links of the evolutionary chain "preliminary" because they are preparatory, and though belonging in fact to the natural, they yet would be more correctly described as sub-natural evolution. this process makes a halt in its stages at the third, at the threshold of the fourth

BLUE EQUINOX

o 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 of intuition, et cetera. course iv the zelator will be examined in the following books: liber

hesis is reasonable since mrs. curran is always at the board when patience manifests. to me it seems a much simpler hypothesis to suppose that patience is mrs. curran.s sub-conscious memory of an elizabethan incarnation than that patience is wandering, unchanged for several centuries, about the astral plane, where things are so easily broken up. it is also quite feasible to imagine patience as an elemental spirit. but undoubtedly her utterance is remarkably distinctive and coherent. it is almost entirely free from the worst of the disfigurements to which psychical researchers have acclimatized us, confound them. the mention of psychical researchers has ruined my temper again. i am going to be nasty even to my dear mrs. hutchings. it is very easy to spoil a case by claiming too much. jesus

book whose origin was most honestly stated makes them entirely ridiculous. but this reacts terribly on poor old patience. it makes her look like a ballon d.essai. i do not think that there is any question of fraud, but i do see all kinds of openings for delusion, especially in the case of people who are hardly aware that there is such a thing as magical protection. it looks to me as if a playful elemental had taken advantage of mrs. hutchings. innocence of the laws of magick, and having seduced her with the honest trifle of patience worth had betrayed her in the deepest consequence of samuel l. clemens, may he rest in peace! william shakespeare p.p. ouija board. java head. by joseph hergesheimer. alfred a. knopf. the atmosphere of this book is so seductive that one reads it under the impr

ve been mastered long ago. it probably means neschamah. if we take this to be so, the whole passage will become intelligible. in the beginning of progress we have the automatic ego, the animal creator or generator of nephesch in yesod, the lowest point of the ruach, and the marriage between these is the seven portals 99 the first regeneration. nephesch is syrinx, and yesod is pan. nephesch is the elemental soul which seeks redemption and immortality. in order to obtain it, it must acquire a soul such as is possessed by men. now the elemental is said to be afraid of the sword with its cross hilt, of the cross, that is to say of the phallus, and this is what is called panic fear, which, originally an individual thing, is applied to a mob, because a mob has no soul. a very great many elementa

BOOK T

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 planetary trumps; 12 for the zodiacal trumps. make a "story" of these cards. this story 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 que

BOOK OF PLEASURE

the same moral code we help desire to transgress. desire of those things denied, the more you restrict the more you sin, but desire equally desires preservation of moral instinct, so desire is its own conflict (and weakly enough. have no fear, the bull of earth has long had nothing to do with your unclean conscience, your stagnant ideas of morality. the microbe alone would seem without fear* the elemental morality or fear of displeasing. the complexity of the belief (know thyself. the nature of belief equals all possibilities ultimately true by identification through culture to an idea of time, so what is not timely is not true, and what is not true, prognostication. thought of one thing, implies the possibility of another idea as contradicting but not dissociated, belief is to make "one"

BOOK OF SATYRS

ed guage. outside such an order all the free forces of art move-some hovering in uncertain intention, momentarily liable to that mundane gravitation which invites their indecision; others, like spare, naturally and definitely in possession of themselves, are hardly compelled even within that reckoning to which isolated evidences of their mode tempt the scientific. the "earth" book of spare was an elemental and chaotic thing, full of significant art, and of still more significant conception. so mighty a theme may only remain littered with fragments, each, like the sphinx, an unread riddle, existing in the mind amid a turmoil of unaccustomed thought. but the present series of designs occupies the more circumscribed area of local allegory on a physical plane, the artist aiming not only to sti

CASE PAUL F THE BOOK OF TOKENS

ntemplation the stream of manifestation continueth on its course. whatsoever existeth hath its beginning in my will, continueth in my will, and by my will cometh at last to its appointed end. than this, indeed, there is no other will in all the universe, yet in it do all creatures have a part. 6 from my substance all things derive their substance, and all that hath form is built from my four-fold elemental manifestation. four are the subtle principles which the wise conceal from the uninitiate by the names: fire, water, air, and earth. in endless variety of mixture and proportion, directed by my will, these mingle together for the production of forms. they are transmutations of a single essence, and from their mingling are brought forth all things. watching thus the multiplicity of existen

n, d i i n "leader, chief, judge. 3 "the long circuit of existence" is probably based upon the gematria of sabeeb, s b i b "a circuit, the place round about, environs. the number of s b i b is 74, the same as l m d [117] the meditation on mem* 1 i am the water of life, the mute, dark mirror of substance, reflecting myself unto myself. this is the womb of all beings. changeless, this great deep of elemental water remaineth forever pure. because of this it possesseth the quality of stability. it holdeth all things in solution, yet its own nature remaineth ever the same. 2 mem is the murmuring of this great sea of life: and by the addition of its letters, m i m, revealeth the number ninety, which representeth the operation of yesod through the ten lights of emanation. consider this well, o is

xistence. so are the waters the substance of that foundation. from water do all forms have their beginning, even as it is declared in genesis [121] t h e b o o k of t o k e n s 3 remember, also, that i, the lord, make myself manifest in a fourfold manner, and then consider what is the meaning of the letter mem with respect to its numbering as forty. here thou shalt see the figure of the four-fold elemental division of my nature, working through the ten sephiroth. all this is held in the primal water. that element of creative potency is the matrix of all things. 4 hear and forget not. i am both father and mother, and as mother, i am she who bringeth forth and nourisheth. yet this my maternal nature remaineth virgin and unsullied, though it be the womb of birth for countless thousands. 5 abs

e divine names in that language the most important is the tetragrammaton, i h v h. each letter of this name represents one of the four aspects of life called "elements. i stands for fire; the first h for water; the v for air; and the second h for earth. since the numeral value of the character mem is 40, it represents 4 x 10, and this is an arithmetical symbol of what the text calls "the fourfold elemental division of my nature, working through the ten sephiroth" the great mother, aima, is also the great sea which is the root of all the waters. that sea is binah, the bringerforth and nourisher. here is the advice given by all mystical teachers. when the great sea is perceived as something pertaining to our inner life, we may learn to dive deep into it, thus losing the sense of personal sep

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ake to regard informal spells as inferior to the kind of magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all of which can be used informally, in spells, or formally, in ceremonial rituals. personal magick as i have already said, it is quite permissible to use magick to empower your personal needs, though this does not

etus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces seite 20 wicca01.txt by using the appropriate tools and substances. similarly, you might begin a chant, a medley of goddess names or a mantra of power linked with the theme, or a slow spiral dance around the circle. you could try drumming or tying knots either on individual cords or in a group, creating a pattern with the longer cords of fellow witches, perhaps looped around a tre

le to keep a special area for your circle, scatter dried lavender or pot pourri on it before each use, and sweep it in circles widdershins to remove any negativity. whatever the form or size of your circle, mark the four main compass directions within it. in the marker positions, you can use stones, lines on the floor, four crystals hanging on cords on the four walls or candles in the appropriate elemental seite 26 wicca01.txt colours. once you know your directions, you can mark out your circle, beginning in the north (although some practitioners begin in the east, and working deosil. draw your circle in one sweeping movement. you may wish to chant as you go. if you are working in a group, or if this is a circle for a more formal ritual, you may wish to add god/goddess-power forms as an in

re information, see pages 200 and 236. alternatively, you may wish to call upon powerful goddess forms: isis, ishtar, cerridwen, innana, shakti, yoruba, danu, kali and aine, protect, empower and inspire this magical endeavour. you can embellish the casting ceremony as much as you like, perhaps drawing pentagrams in the air at the four main compass points, and combining this with lighting the four elemental candles. some practitioners like to cast a circle and then welcome other members of the group to enter, sealing the circle with a diagonal up-and-down slashing movement of their power hand (the one they write with, or a wand or an athame (an athame is a double-edged knife used in formal rituals. it represents air and is placed in the east of the circle. as well as drawing circles, it may

ater. there are other variations of this, including creating your outer circle of light by walking with your candle in a broad-based holder, followed by the salt water and the incense [insert pic p051- uncasting the circle when you have completed your spells or rituals, you should close the circle. this is done by simply reversing the casting process* thank the guardians and send the light of the elemental candles to whoever needs it* extinguish the elemental candles in reverse order of lighting. visualise the light fading and say, together with any present: let the circle be uncast but remain unbroken. merry meet and merry part and merry meet again* leave the altar candles to burn down. preparing your mind for magick as well as preparing the physical area for magick, you also need to prep

or god acting directly from within the practitioner's body. elementals have also been associated for hundreds of years with more formal magical traditions. elementals, rather than having a permanent form themselves, are the forces or energies that give shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the origins of warnings about magical effects coming back threefold. the go

CASTING THE CIRCLE

ection to this circle of being, i call to thee angelick spirits of the watchtower: hcoma! utpa, phra, tdim, anaa facing the east, angels of the east, from which by wind you approach, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: exarp! rzla, boza, taad, dopa hold now the athame and moving widdershins, invoke the elements of lucifer: by the triangle of elemental sight i bless this circle, by the spirit mind of godhood i emerge as one who commands the elements by will alone. move and bless this circle and work! by the image of the falling pentagram and star, from which we dive to achieve the promethean light, i bless this circle, by the spirit mind of the separated psyche, made selfdeified by self- love, to build and strengthen through the myster

CHAOS MAGICK AND LUCIFERISM

ng such concepts. associate, will, manifest and disassociate. associate: to freely dive into a particular concept and absorb it within your subconscious. this activates the very part of your brain which crowley spoke about in the goetia. the brain is stimulated by the specific association and enables a new action to occur. associate charges the belief with the energy necessary to create life, the elemental or servitor itself. you must believe it is possible for such to incarnate. will: the core of all magickal practice and the very brain of luciferian thought. the will is the seat of all libidinous desire and manifestation of action. manifest: by the combination of association and will can something be enfleshed or made manifest. this can be anything material you seek, or spiritual. one ma

CHRONOLOGIA RORISPERGIUS

bah ladder with jacob's ladder and reintroduces the universal soul as propounded by batalyawsi. 1282-1288 arnald villanova studies hebrew and joachimist literature perhaps meets abraham abulafia. 1283 "ars demonstrativa" ramon llull. on the letters a+ t (prefigures later *azoth* formulations)circle, square, and triangle can represent everything in creation. ascends the ladder of being through the elemental to the triune structure of the divine. c. 1285 hugh de digne dies. franciscan joachite hermit of hyeres. c.1285 ya aqob ben elia of venice translated into hebrew the major introduction to the beliefs of astrological science written by abu ma shar. 1286 abulafia, abraham hayei ha olam ha-ba (italy. guiard of cressonart in paris expounding to beguins on the key of david 1285 "or haskel" ab

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

n an etheric link between each other and with the chief of the second order. we must first be aware that the round circular altar that is usually found over the pastos is outside the vault. note the diagram of the temple layout. c b a f k l 5 c q n w this is a notable point. the reason for this is that the altar must be charged separately. for unless the altar is charged as well as the vault, the elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged globe

tk. one more important factor is present in the r.r. et. a.c. this factor is the unity of our order. we must remain united in truth and brotherhood if we are to complete the group egregore of the "great work" and the reason we were called to this sacred mystical path. upon the calling forth of the d.w.b, the old current of energy is broken and a new energy is installed. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (

DAVIDSON DAN SHAPE POWER

nd talismans as well as the sigils (signatures) of various demonic or angelic entities. these patterns produce correspondences (resonances) to establish a contact with the desired entity or influence. by stimulating such a shape power geometry, you literally evoke or call forth the influence, just like making a phonecall. there is a story about a group of experimenters who etched the sigil of the elemental spirit of wind onto a printed circuit board. the board was subjected to a high density fluctuating magnetic field (using various frequencies until an effect was noted. after a few minutes of excitation, the wind outside the building took on tomadic vetocities and the building collapsed as the wind entity attempted to interphase with the resonator. in a more practical sense, shape power c

DEITUS

tice the very art which historically has been attributed to the dark lord. the satanist recognizes that magic is magic, be it used to help or to hinder. the last page of the demonic bible is a diagram entitled the map of the spheres. the spheres illustrated are essentially archetypal. they have been described countless times in grimoires and magical treatises. in the physical world there are four elemental spheres: earth, air, fire, and water. there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth lies the land of the

DEMONIC BIBLE

n god amen began to teach that there was one god, amen, and that all other gods were manifestations of this one true god. the development of monotheism and mysticism occurred simultaneously among the egyptians and israelites. taken alone, the cabala is purely a mystical system but it lent itself well to magical application. words held the power to change reality and names compelled obedience from elemental beings. grimoires, or books of ceremonial magic based on cabalistic belief, cataloged the names and sigils of countless demons over which it was said the magician could exercise power. many of these books were attributed to biblical figures such as solomon, moses, or enoch. the enochian system of magic adopted by the golden dawn was based on the enochian evocation of dr. john dee. dee, a

haps some redundancy in this, since some of the demons are listed as both sub-princes of hell and as lords of the abyss, but the invocation of the eight sub-princes uses the classical names for these demons rather than the common names used today. it seems to me now that there are actually twelve gates of hell corresponding with the 4 crown princes and 8 sub-princes of hell. the first 4 gates are elemental gates (fire, air, earth, and water) and the other 8 are angular gates (south, south-east, east, north-east, north, north-west, west, and south-west) the 9 locks of the abyss may be seen to represent angles above the earth from the southern horizon to the northern horizon at increments of 20 degrees (making 180 degrees from the southern horizon to the northern horizon. multiplying 8 by 9

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ram" in astrology (q.v, the first sign of the zodiac (q.v) having the qualities of cardinal (q.v) and fire (q.v) and is ruled by the planet mars (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: courage, forceful, animation, outgoing, ardently, egotistically, ardently, impulsively, vigorously, aggressively, enthusiastically. artificial elemental: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. aspirant: from the french from the latin "ad" and "spirare" meaning "to breath. in the order of the astral star [o.a.s (q.v, an aspirant is the title of the zero degree of (associate) membership, and correlates to the earth of earth in the sephiroth of

all true christians need to know actually happened, and site as a very non-christian behavior. a cruel example of what can happen when any religion becomes so mainstream and popular as to deny others the freedom to experience the almighty in ways other than their own religious faith followed by a majority. auriel: pronounced "ah-ree-ehl" the archangel (q.v) and cosmic guardian of the north and of elemental earth. some traditions use "oh-ree-ehl" in the traditions of christian magick& mysticism, auriel is the "archangel of death, he who brings all souls at last to rest upon the neither shore" aurum solis, order of the [o.s.v: the order of the shining sun. also called by it's latin name, the order of the sacred word. a well known and still existing english/british occult order which has been

actually whirls, circles, or lotuses which are seen in the aura. they are in the physical body, because they reside in the astral body. in western magick, the most important are usually seven in number and are located along the spine from the perineum to the crown of the head. opening the chakras results in the attainment of various magickal energies. chalice: a stemmed goblet used as the tool of elemental water. the magickal weapon of elemental water and the west. channeling: the process by which a spirit is allowed to take control of the consciousness of a medium or channeler, and speaks through the mouth of that person. identical to the practices of trance mediums, but it tends to dispense with the traditional paraphernalia of the seance. used by modern day spiritualists. uncontrolled a

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

n the late 1800's, the writings of helena p. blavatski (q.v) and the theosophical society (q.v, were primarily responsible with bringing the teachings of eastern occultism to the west. electro-encephalogram; e.e.g: a chart, made by means of electric terminals attached to person's head and connected to a tracing instrument, to track and show changes in electric patterns and potential in the brain. elemental: 1) a non-physical entity composed entirely of one of the magickal elements. these entities should actually be more properly called "elementaries (q.v) according to classic grimoires (q.v. 2) a spirit formed entirely from one of the four magickal elements (q.v) being: fire= salamanders; air= sylphs; water= undines; and earth= gnomes. these attributions were made by the ancient german occ

g: fire= salamanders; air= sylphs; water= undines; and earth= gnomes. these attributions were made by the ancient german occultist, paracelsus. 3) a "nature spirit" one of the living beings of the astral (q.v) world. less individuated than human beings, sub rational, highly sensitive, emotional, and imaginative creatures with the primary make up of one element (q.v) and that element's attributes. elemental, artificial: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. elemetaries: the actual group name for elementals (q.v) according to classic grimoires (q.v. elements: there are five recognized magical elements in our system of magick/mysticism. these include air (q.v, earth (q.v, water (q.v, fire (q.v, a

DION FORTUNE MYSTICAL QABALA

ed in the feminine pillar. it must be remembered that mars is a destructive potency, one of the infortunes in astrology. the positive builds up, the negative breaks down; the positive is a kinetic force, the negative is a static force. 9. these aspects appear again in netzach at the base of the pillar of mercy, and hod at the base of the pillar of severity. netzach is venus, the green nature ray, elemental force, the initiation of the emotions. hod is mercury, hermes, the initiation of knowledge. netzach is instinct and emotion, a kinetic force; hod is intellect, concrete thought, the reduction of intuitive knowledge to form. 10. we must remember, however, that each sephirah is negative, that is to say feminine, in relation to its predecessor, whence it emanates and whence it receives the

ect of nature to which it refers-we not only study it intellectually and me tate upon it, but we try to get into psychic and intuitive touch with its influence and sphere. in order to accomplish this, we always start at the top and try to get into spiritual touch with the aspect of deity which emanated that sphere and manifests in it. if this is not done, the forces belonging to the sphere on the elemental levels may get out of hand and cause difficulties. starting under the presidency of the divine name, however, no evil can enter. 23. having adored the creator and sustainer of all under [page 70] mystical qabala page 47 his holy name in the sphere we are investigating, we next invoke the archangel of the sphere, the mighty spi ritual being in whom we personify the forces that built up th

the siva aspect of the godhead. chokmah, the zodiac, represents kinetic force; and chesed, jupiter, the benign king, represents organised force; and the two are synthesised in tiphareth, the christ-centre, the redeemer and equilibrator. 24. the next trinity, of netzach, hod, and yesod, represents the magical and astral side of things. netzach (venus [page 84] represents the higher aspects of the elemental forces, the green ray; and hod (mercury) represents the mind side of magic. the one is the mystic and the other the occult, and they synthesise in the elemental yesod. this pair of sephiroth should never be considered apart, any more than the upper pair of geburah and gedulah, which is another name for chesed. this is indicated by the fact that the qabalah attributes thern respectively t

ed kether in atziluth, that is to say as its essential and primal essence. we must now consider kether as it appears in the three other kingdoms distinguished by the qabalists. 10. each kingdom or plane of manifestation has its primary form; matter, for instance, is in all probability primarily electric, and this is expressed by the esotericists as the etheric sub-plane which lies behind the four elemental planes of earth, air, fire, and water; or in other words, the four conditions of dense matter, solid, liquid, gaseous, and etheric. 11. the qabalists conceive of the tree as existing in each of the four kingdoms of atailuth, pure spirit; briah, archetypal mind; yetzirah, astral picture-consciousness; and assiah, the material world in both its dense and subtler aspects. the operations of

f priapus, but it does mean that no man can sublimate a dissociation. when the channel is free from obstructions the down-rushing force can swing round the nadir and become an up-rushing force which can be directed to any sphere or turned into any channel that is desired; but, like it or not, it will be a down-rushing force before it is an up-rushing one, and unless our feet are firmly planted on elemental earth we shall be like bursting wine-skins. 26. every practical occultist knows that freud has spoken the truth, even though it is not the whole truth, but they are afraid to say so for fear of being accused of phallic worship and orgiastic practices. these things have their place, though it is not in the temple of the holy spirit, and to deny them their place is a folly for which the vi

n-force and she is impregnated. 33. in magical workings the man or woman who desires to work with the opposite type of force to that of their physical vehicle, and it is part of the routine of occult training that they should do so, shifts the level of consciousness on to a plane on which they find themselves of the requisite polarity, and works thereon. the priest of osiris sometimes employs the elemental spirits to supplement his polarity, and the priestess of isis invokes angelic influences. 34. because manifestation takes place through the pairs of opposites, the principle of polarity is implicit not only in the macrocosm but also in the microcosm. by understanding it, and knowing how to avail ourselves of the potentialities it affords, we can raise our natural powers far above their n

DION FORTUNE PSYCHIC SELF DEFENSE

mply be a knock on the door of the physical world to attract the attention of the inhabitants to the presence of one who stands without and would speak with them. if, however, it occurs in the presence of other symptoms of an astral attack, it would give strong evidence in confirmation of the diagnosis. inexplicable outbreaks of fire are also sometimes seen in this connection. these indicate that elemental forces, not human, are at work. poltergeist phenomena also occur, in which objects are flung about, bells rung and other noisy manifestations take place. of course there may be multiplicity of phenomena, more than one type appearing in the same case. needless to say, the possibility of some natural, material explanation must never be ignored, even in cases where the supernatural element

they make a curious story, especially when it is remembered that without any previous information a psychic investigation had "spotted" the existence of a person with abnormal faculties who was interested in mr. c. cancer is a disease upon which certain occult hypotheses throw a good deal of light. it is believed to be a disease of the etheric double, not of the physical body, and that a "cancer elemental" is the infective factor. to prove or disprove anything concerning the foregoing story is impossible, but the following occult hypothesis may explain much. if this hypothesis be not accepted, readers may find an interesting exercise for their ingenuity in constructing another that shall explain more satisfactorily the circumstances of the case. miss x. retained subconsciously the knowled

y conditioned as to nature by the concept of their creator. the life of these creatures is akin to that of an electric battery, it slowly leaks out by means of radiation, and unless recharged periodically, will finally weaken and die out. the whole question of the making, charging, recharging, or destruction of these artificial elementals is an important one in practical occultism. the artificial elemental is constructed by forming a clear- cut image in the imagination of the creature it is intended to create, ensouling it with something of the corresponding aspect of one's own being, and then invoking into it the appropriate natural force. this method can be used for good as well as evil, and "guardian angels" are formed in this way. it is said that dying women, anxious concerning the wel

ain types of non-pathological abnormality which are occasionally met with. 36 of 103 these non-humans are either adored or hated by their human associates. they have a peculiar fascination for certain types of temperament, the types that psychologists call the unstable. in these types the subconscious comes very near to the surface, deep calls to deep, and they are instinctively drawn towards the elemental kingdoms. there is nothing more disastrous than marriage with a non-human, for they have nothing in their nature that can satisfy the normal human yearnings for affection and sympathy. the one saving feature in such a union is that grounds for divorce are invariably readily available, for the morals of the non-human are those of the barnyard. the power of non-humans to injure their enemi

nature, they are destructive to beings of the human evolution. yet what other laws can they obey? for them to submit to our standards is to deny their deepest instincts. the effect they have upon those who love them constitutes such a well-marked syndrome among the psychic pathologies that we must consider it in detail. the person who forms a rapport with a non-human becomes deeply stirred by the elemental forces that find ingress to our sphere through the channel of this wandering and alien soul. he becomes, as it were, drawn away from normal human things and set wandering upon the confines of the fairy kingdom, and yet he can find there no rest for his foot and no sustenance for his soul. the story of the handsome fisher-lad and the mermaid is indicative of this condition. she loves him

for his soul. the story of the handsome fisher-lad and the mermaid is indicative of this condition. she loves him, draws him to her and he drowns, for he cannot live in the element of water. the explanation of the curious power, both of fascination and destruction, which is exercised by non-humans may lie in the fact that they belong to one element only, whereas in man all four are combined. any elemental contact is stimulating to us, because elemental beings pour forth in abundance the vitality of their own particular sphere, and this vitalises the corresponding element in ourselves. but if a four-element creature is drawn into the sphere of a single element he is poisoned by an overdose of the one element in which he finds himself, and starved of the other three. it is for this reason t

DONALDTYSON ELEMENT

tyson the truth about elementals (salamanders were believed to be invulnerable to flames) elementals are spirits connected with the four elements of ancient philosophy and traditional western magic. the ancient greeks and romans thought that everything in the world was composed of a mixture of four fundamental qualities, which they called fire, water, air and earth. magicians assigned a class of elemental spirits to each of these elements. an elemental spirit partakes of the nature of its element, and is able to control the forces associated with its element. for example the elemental spirit of air is airy and controls the forces of the wind. do not confuse the elements with the physical materials fire, water, air and earth. these substances merely express in their natures the qualities o

they favor the female form, and are found living in streams, natural springs, ponds and lakes. for many centuries it was believed that undines would appear to traveling men in the forms of beautiful, naked young women, and while charming the men would pull them to their deaths beneath the surface of the water. there is some truth in this tale. undines are the most human and seductive of the four elemental types. they tend to be sympathetic and loving. in appearance they most often assume a human shape with long dark hair, dark eyes, very pale white or bluish skin, slender bodies, very graceful hands. they are always extremely beautiful, but may be at the same time strange or otherworldly. their touch is moist and cool, and their hair appears damp and clinging. undines are useful in matter

s, and are prey to all the weaknesses in human nature. they take the male and female form about equally as often. when they manifest in human form, they tend to have dark hair, dark brown eyes, olive complexions or sometimes darker skin, short and heavyset bodies, short arms and legs, powerful hands, a wide mouth, a deep voice and ringing laughter. usually when you deal with a gnome, or any other elemental, it will not assume a fully human form but will remain somewhat elusive to the senses- you may be able to feel and hear it, for example, but not see it clearly. the four classes of elemental spirits are the work horses of modern magic. any purpose a magician may have can be placed under one or the other of the four elements, and in this way recommends itself to a specific class of elemen

have can be placed under one or the other of the four elements, and in this way recommends itself to a specific class of elemental. elementals are summoned and banished through the use of the pentagram, which may be drawn in a variety of ways. there are five general ways to draw the pentagram, linked to the four elements and to the fifth element of spirit or light, also known as the quintessence. elemental light does not have its own class of elementals. each form of the pentagram linked with one of the four lower elements may be traced in two ways, to evoke or banish. for example, the pentagram of air, which controls the sylphs, may be drawn in one manner to invoke or call the spirit, and in another manner to banish or send away the spirit. i want to make this clear about the pentagram- t

nly one pentagram, which is a star with five points and interlocking lines. it is traced by a single, continuous line that returns to itself. which element the pentagram belongs to is determined by which of the five points begins this line. whether the pentagram invokes or banishes is determined by which direction, sunwise (clockwise) or widdershins (counterclockwise, the pentagram is traced. the elemental association of the pentagram, and whether it invokes or banishes, can only be determined by observing the actual process of its formation, unless the finished pentagram is marked in some way to distinguish it. the number of spirits in each of these four elemental classes is beyond counting. they are obedient to the will of the magician if the magician is serious and in complete control o

phs will be mocking, uncooperative, and may attempt to deceive; undines will be beguiling, and attempt to seduce and manipulate; gnomes will be surly, stubborn, and may commit acts of vandalism. if the magician is very uncertain of his art, or treats the matter as a joke, the elementals will usually refuse to appear or manifest themselves at all. historically, gnomes were the most popular type of elemental because magicians used them to locate lost objects, to find rich deposits of ore in the ground, and to reveal the locations of buried treasures. in the centuries before reliable banks, when wealth consisted of gold or silver coins, it was not uncommon for individuals to conceal their savings under the ground. it is the gnomes, by the way, who control the response of the dowsing wand, not

DONALDTYSON PENTA

stems of magic in english-speaking nations over the past century. in the golden dawn, the quintessence or fifth element of light or spirit is associated with the single upper point of the pentagram. the remaining four elements are assigned the lower points in the same pattern that is observed in the fixed signs of the zodiac, which are aquarius, scorpio, leo and taurus. each of these signs has an elemental attribution in astrology. the sign aquarius, located at the upper-left of the zodiac wheel, is linked with the element air, and consequently air is placed on the left arm of the pentagram. the sign scorpio, located at the upper-right of the zodiac, is linked with water, and so water is placed on the right arm of the pentagram. the sign leo, on the lower-right of the zodiac, is linked wit

eparate from the other four elements. the golden dawn method to invoke and banish it is involved, and different from the method for invoking and banishing the lower elements. according to the golden dawn teachings, the occult currents running on the pentagram from the active elements of fire and air, and the occult currents running from the passive elements of water and earth, are the currents of elemental spirit. two pentagrams are drawn to invoke spirit, and two different pentagrams are drawn to banish spirit. spirit is invoked by beginning the pentagram at the point of fire (lower-right) and inscribing its line first toward the point of air (upper-left. as in all cases, the reflecting, continuous line of the pentagram ends at the point where it begins. this pentagram, shown above on the

can visualize the pentagram upon the air, the more effective it will be. similarly, if you inscribe a pentagram upon an object or person, visualize its lines blazing with cool, white fire even after you have finished. as you project the pentagram from your right index finger, or some instrument such as the wand or sword, or as you drawn it with a pen, pencil or other writing tool, try to feel the elemental energy that you seek to invoke or banish. project your own personal energy into the pentagram. this has the effect of priming it, and makes its action more powerful. it requires practice and the ability to visualize with all the senses, something that is true of all aspects of ceremonial magic. visualization is not limited to sight. the same basic technique is used in magic to hear, smel

DONALDTYSON SIGIL

rom the spirit seal in that the magician is not controlled by it, but uses it to control external spirits or forces. it represents the supreme authority wielded by the magician (alchemical sign or mark for brimstone (sulfur, from the book of signs (1930) by rudolf koch) the term sign is sometimes used for sigil, but is a more general term meaning any simple esoteric symbol, such as the symbol for elemental fire, as in "the sign of elemental fire (skull, a token of death, from het geheele leven ons heeren jesu christi, 1648) a token is a sign that represents something else by association. a rose may be used as a token of love, a raven as a token of putrefaction. tokens do not embody the things they represent (astrological glyph of the planet neptune, from the book of signs (1930) by rudolf

DONALDTYSON VAMPIRES

ost from the spirit is impossible, since spirits are not bound by limitations of distance. it is necessary to erect occult wards and barriers in order to achieve this separation. magical boundaries are created which the spirit vampire cannot pass; or it is imprisoned within a particular object such as a ring or medallion, or a tree, or in a specific place such as a stone or pond (depending on its elemental nature and its natural affinities. it is more difficult, but possible, to destroy the spirit vampire, but this drastic course of action is seldom necessary. return hy.home resources demons bios fiction tyson the truth about werewolves (european werewolf attacking a villager) most people know nothing about werewolves other than what they've seen in old lon channy jr. movies, and their mod

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the wonderful serpent of akhnim, which was worshiped by the muslims as an angel, and which the christians believed to be the demon asmodeus. akiba ben joseph (ca. 50.135 c.e) a jewish rabbi of the first century, who began as a simple shepherd, then became a learned scholar, spurred by the hope of winning the hand of a young lady he greatly admired. according to jewish legend, he was taught by the elemental spirits, was a wonder worker, and at his peak had as many as 24,000 disciples. he was reputed to be the author of a famous work entitled yetzirah (on the creation, which is by some ascribed to abraham, or to adam. an early hebrew edition of the sepher yetzirah was printed at lemberg in 1680: a latin version was printed in paris in 1552. rabbi akiba was a great teacher who developed a rab

morselli; from the automatism of pierre janet to the duplication of personality of alfred binet.there was a perfect flood of explanation, having for their end the elimination of an exterior personality. it is not possible, and never will be, to have a scientific proof of the identity of beings who manifest themselves. it will always be possible to imagine an unknown mechanism by the aid of which elemental substance and power may be drawn from the medium and the sitters and combined in such a way as to produce the indicated effects. it will always be found possible to find in the special aptitudes of the medium, in the thought of the sitters, and even in their attitude of expectant attention, the cause of the human origin of the phenomena. still i should be inclined to admit it (the spirit

l with them, and allowed him to be led into the desert and set free. and the people, having left the care of their iniquities to the goat of azazel. also known as the scapegoat.return home with clean consciences. according to milton, azazel is the principal standard bearer of the infernal armies. it was also the name of the demon used by mark the heretic for his magic spells. azer an angel of the elemental fire. according to some accounts, azer is also the name of the father of zoroaster, legendary author of the zend-avesta, the sacred work of the ancient persians. azoth (or azoch) name given by ancient alchemists to mercury, also known as astral quintessence, flying salve, animated spirit, ethelia, and auraric. the term also implied the essential element of the transmutation process. sour

, the circle is usually created only at the beginning of a magical ritual and dissolved at its close. modern magical rituals begin with the imaginal setting of a sphere of energy around the individual or group performing the ritual. commonly, there are specific words that are spoken to create the sphere or circle. most wiccans believe in the existence of an array of spirit beings, from deities to elemental spirits. most rituals are designed to invoke one or more of these deities and the intrusion of unwanted entities would disturb the focus of the ritual. in such settings, the circle is seen as a barrier that protects the ritual and keeps entities attracted by the power raised by the ritual from disturbing its fruitful conclusion. the ritual is closed with a banishing act dispersing any at

sina thompson, dewdrop (bessie williams, sunshine (anne meurig morris, little stasia (stanislawa tomczyk, nina and yolande (elizabeth d esperance, belle (annie brittain, bell (florence perriman, harmony (sussannah harris, snow drop (maud lord drake, and pocka miss c. e. wood. before emanuel swedenborg, the human element was largely lacking in spirit contact. paracelsus, for example, communed with elemental creatures; the spirits seen in the shew stone of john dee were not identified with men; and sleepwalkers believed themselves to be possessed by the devil or by the lord. the first controls as guiding spirits appeared in the experiments of g. p. billot in france about 1820. the spirits possessing his mediums claimed to be their guardian angels. some controls claim to be pure spirits (neve

ose the hierarchy that rules the universe under the deity. their numbers are vast and their functions are not all known to mankind, though generally these functions may be said to be connected with the evolution of systems and of life. of devas there are three kinds.bodiless devas, form devas, and passion devas. bodiless devas belong to the higher mental world; their bodies are composed of mental elemental essence, and they belong to the first elemental kingdom. form devas belong to the lower mental world; while their bodies are composed also of mental elemental essence, they belong to the second elemental kingdom. passion devas belong to the astral world and their bodies are composed of astral elemental essence. devas are superlatively great and glorious creatures; they have vast knowledg

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

communion. it was also regarded sometimes as an unclean number; in the bible, beasts of the field went into noah s ark by twos. three had a mysterious value as shown in time s trinity. past, present and future; in that of space.length, breadth, and thickness; in the three heavenly virtues.faith, hope, and charity; in the three worlds of man.brain (the intellectual, heart (the celestial, and body (elemental. four signifies solidity and foundation. there are four seasons, four elements, four cardinal points, four evangelists. five, as it divides ten, the sum of all numbers, is also the number of justice. there are five senses; the stigmata, the wounds of christ, were five; the name of the deity, the pentagram, is composed of five letters; it also is a protection against beasts of prey. six i

rd, or any other solemn, melancholy place between the hours of twelve and one at night, either when the moon shines bright, or else when the elements are disturbed with storms of thunder, lightning, wind, and rain, for in these places, times, and seasons, it is contended that spirits can manifest themselves to mortal eyes with less difficulty and continue to be visible with the least pain in this elemental external world. when the proper time and place is fixed on, a magic circle is to be formed, within which the master and his associate are carefully to retire. the dimensions of the circle are as follows: a piece of ground is usually chosen, nine feet square, at the full extent of which parallel lines are drawn one within the other, having sundry crosses and triangles described between th

1872, in england, he claimed descent from irish chieftains of ancient times, including niall of the nine hostages (the king arthur of irish folklore) and red hugh, who fought the english in the sixteenth century. o donnell was educated at clifton college, bristol, england, and queen s service academy, dublin, ireland. he had a psychic experience at the age of five, in a house where he saw a nude elemental figure covered with spots. as a young man, he claimed he was half strangled by a mysterious phantom in dublin. in later life he became a ghost hunter, but first he traveled in america, working on a range in oregon and becoming a policeman during the chicago railway strike of 1894. returning to england, he worked as a schoolmaster and trained for the theater. he served in the british army

they proceeded to initiate him into the mysteries of occult science, and he quickly became acquainted with arabic, from which he translated the divine book m into latin. after three years of mystic instruction, he departed from the mysterious city for egypt, then sailed to fez, as the wise men of damcar had instructed him to do. there he fell in with other masters who taught him how to evoke the elemental spirits. after a further two years sojourn at fez, his period of initiation was over, and he proceeded to spain to confer with the wisdom of that country and convince its professors of the errors of their ways. the scholars of spain, however, turned their backs upon him with loud laughter and intimated to him that they had learned the principles and practice of magic from a much higher a

pled with the possible identification of solomon with a still older mythical figure named suleiman. arabic and persian legends speak of a prehistoric race that was ruled by 72 monarchs by the name of suleiman. nineteenth-century occultist john yarker, author of the arcane schools (1909, stated: it does not seem that these suleimans who are par excellence the rulers of all djinn, afreets and other elemental spirits, bear any relationship to the israelite king. the name, he said, is found in that of a god of the babylonians. dr. kenealy, the translator of hafiz, said that the earliest aryan teachers were named mohn, bodles, or solymi, and that suleiman was an ancient title of royal power, synonymous with sultan or pharaoh. a persian legend states that in the mountains of kaf, there is a gall

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

voke powerful demons (jinn) i.e. destructive angels, and to manifest and use destructive powers. attachment to their unrighteousness, hatred, and ritualistic :2% e= i2 0 process keeps them in the column of the left, and preempts them from moving into the central column. the black magician thinks that through rituals, talismans, and force of personal will that he/she can actually gain control over elemental spirits and the jinn, and direct them to act in accord with his/her beckoning. since demons want to feed on the valuable shells of these magicians when they break up at death, in order to get the power to incarnate physically themselves or gain access to deeper hells, they go along with the game. hence, the jinn are often quite willing to give the sorcerers low level occult powers, covet

em to act in accord with his/her beckoning. since demons want to feed on the valuable shells of these magicians when they break up at death, in order to get the power to incarnate physically themselves or gain access to deeper hells, they go along with the game. hence, the jinn are often quite willing to give the sorcerers low level occult powers, coveted material prizes, or apparent control over elemental spirits, which the demons see as having little value compared to the vital energy of the shells they seek to gain. 2 f 3# way of the angels of destruction and way of the angels of elohim the left-handed path is very rapid because of the intense focus of the mind in hatred for god-as-adversary. this path can therefore yield some results in a relatively short time, but 4' 8: h" 2: 2 2:e 8%

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

f the word. and the nous-god, existing as life and light, brought forth a second nows-demiurge, who being the god of fire and breath, fashioned the governors, seven in number, who envelop with their circles the sensible world" the word united itself with the nows-demiurge, being of the same substance, and the nous- demiurge conjointly with the word moves the seven governors on which all the lower elemental world depends. after the nous-demiurge-word of fire and breath had fashioned the seven governors and set them in motion, there comes in trismegistus' account the creation of man, which is the direct action of the nous-father "now the nous, father of all beings, being life and light, brought forth a man similar to himself, whom he loved as his own child. for the man was beautiful, reprodu

t to ficino for the synthesis of neoplatonism with christianity so, too, he helped pico to build the bridge between jewish cabala and christianity. pico's heptaplus, which is a commentary on genesis in the cabalistic manner, is full of references to dionysius. in this work, pico frequently has occasion to mention the "three worlds" as understood by the cabalists, who divided the universe into the elemental world or terrestrial world, the celestial world or the world of the stars, and the supercelestial world. between all these worlds there was continuity of influences. pico found no difficulty in linking this concept both with neoplatonism and with the christian or pseudo-dionysian mysticism. he makes the link with neoplatonism by identifying (as ficino had also done) the angelic world wit

d to private matters and each of them is assigned to an individual human being. thus, with reason, the last hierarchy is figured by the waters below the firmament, since they preside over mutable and transient things' by thus assigning the first hierarchy to the supercelestial world (waters above the firmament, the second hierarchy to the celestial world (firmament, and the third hierarchy to the elemental or sublunar world (waters below the firmament, pico "astrologises" the celestial hierarchies even more strictly than ficino, by allowing them these special influences in the three zones. there is no trace of such astrologising tendency in pseudo-dionysius himself, for whom the nine hierarchies both represent the trinity and are solely devoted, in their several degrees, to the praise of t

ese special influences in the three zones. there is no trace of such astrologising tendency in pseudo-dionysius himself, for whom the nine hierarchies both represent the trinity and are solely devoted, in their several degrees, to the praise of the trinity. with ficino's "hierarchising" of different qualities of light, may be compared pico's hierarchical presentation of heat "with us, color is an elemental quality; in the heavens (that is in the stars) it is calorific virtue; in the angelic mind it is the idea of color."2 it may well be, as e. garin has suggested,3 that in the proem to 1 ibid, pp. 255, 257. 2 ibid, p. 189. 3 e. garin, giovanni pico della mirandola, florence, 1937, pp. 194 ff. 122 pseudo-dionysius and theology of a christian magus the third book of the heptaplus' where he r

ed by magicians and astrologers for whom it was useful, in case of theological disapproval, to be able to point to statements made by themselves "against" their subjects, by which, however, they usually mean that they are only against bad uses of such knowledge, not their own good uses. the universe is to be divided, says agrippa in the first two chapters of his first book, into three worlds, the elemental world, the celestial world, the intellectual world. each world receives influences from the one above it, so that the virtue of the creator descends through the angels in the intellectual world, to the stars in the celestial world, and thence to the elements and to all things composed of them in the elemental world, animals, plants, metals, stones, and so on. magicians think that we can

nds through the angels in the intellectual world, to the stars in the celestial world, and thence to the elements and to all things composed of them in the elemental world, animals, plants, metals, stones, and so on. magicians think that we can make the same progress upwards, and draw the virtues of the upper world down to us by manipulating the lower ones. they try to discover the virtues of the elemental world by medicine and natural philosophy; the virtues of the celestial world by astrology and mathematics; and in regard to the intellectual world, they study the holy ceremonies of religions. agrippa's work is divided into three books; the first book is about natural magic, or magic in the elemental world; the second is about celestial magic; the third is about ceremonial magic. these t

FRATER TENEBROUS CULTS OF CTHULHU

of chaos, the central point of a universe permeated by the influence of yog-sothoth. their relationship could be stated as the reconciliation of infinite expansion and infinite contraction. in physical terms, azathoth manifests as the vast destructive energy inherent in the atomic particle, which is unleashed via nuclear fusion. he is the antithesis of creation, the ultimately negative aspect of elemental fire. magically, his attribution is to passive spirit. subservient to the idiot god is a group referred to as the other gods the amorphous dancers who attend azathoth at the throne of chaos. their soul and messenger is nyarlathotep, the crawling chaos, who mediates between the old ones and their human followers. his avatar manifests as a human figure dressed in black, with jet black skin

w. according to grant, the cult of aiwaz can be traced to a period that inspired the age-long draconian tradition of egypt, which lingered on into the dark dynasties, the monuments of which were laid waste by opponents of the elder cult. it is interesting to note that lovecraft himself specifically linked the worship of nyarlathotep to pre-dynastic egypt, in the eponymously titled prose poem. the elemental aspect of nyarlathotep is aether, the communicating medium of interstellar space (or in lovecraft s terminology, the audient void. shub-niggurath is the black goat of the woods with a thousand young a title inferring the geometric proliferation of creatures upon the earth. he is the horned god of the pagan agricultural societies of the ancient world, representing fertility and sexual ene

of the equinox, the volume of collected essays in which-the hymn to pan first appeared, in the widener library at harvard, which obtained a copy in december 1917. however, from passing references to crowley in one of lovecraft s letters, identifying him with a character in a story by h. r. wakefield6, it would appear unlikely that lovecraft knew much of the great beast, except by reputation. the elemental nature of shub-niggurath is that of earth, symbolized by the sign of taurus. his station is the north. hastur is the voice of the old ones an elemental deity assigned to the air, or the void of outer space. on earth, the station of hastur is the east, and his sign is aquarius. the god dagon was appropriated by lovecraft from ancient hebraic texts, in which he features as a god of the phi

ld ones an elemental deity assigned to the air, or the void of outer space. on earth, the station of hastur is the east, and his sign is aquarius. the god dagon was appropriated by lovecraft from ancient hebraic texts, in which he features as a god of the philistines. in the mythos, he is the progenitor of the seas, the watery equivalent to shub-niggurath and lord of the amphibious deep ones. his elemental attribution is water, and his number is 777. cthulhu himself is referred to as the high priest of the great old ones. his other titles include, he who is to come, lord of r lyeh, and lord of the watery abyss. cthulhu is the initiator of the dream-visions sent forth to mankind from the tomb-city of r lyeh. the formula of his invocation is supplied by lovecraft in the curious ritual phrase

call of cthulhu) as already stated, nodens is the only member of the elder gods to be mentioned by name, and lovecraft gives no further information concerning him. the sign of the elder gods is described as an upright pentagram containing an eye-shaped sigil. the points of the pentagram symbolize the four elements, plus that of spirit, the fifth or hidden element. combined, they balance the mono-elemental nature of the old ones, suggesting that the elder gods may exist on a higher plane the eye suggests the opening if the ajana chakra, or third eye, symbolizing the facility of astral vision. in one sense, the beings described above are designated gods in as much as they are worshipped by great numbers of other beings, both human and non-human. amongst these are the elder races, who inhabi

FRATER U D PRACTICAL SIGIL MAGIC

n a thousand cookbooks. incidentally, it is advisable (at least sometimes, when using all the methods of sigil construction discussed here, for you to place a border round the sigil, either in the form of a triangle, circle, square or something similar. see figures 4, 5, and 6. figure 4 figure 5 figure 6 further exploration of the word method/ 23 does not need a te the arousal f the inner psychic elemental forces (magis. if we look at the subject in greater depth, mandalas (cf. tibetan thangkas and yantras) are basically somewhat more complicated sigils that transport philosophical, mythical, ilar contents, which, of course, can be spiritual symbols anyway. before beginning our discussion of sigil activation, we shall take a closer look at how to simplify them. overly complicated sigils ar

ore we tackle the second construction method of such an alphabet. first of all, dealing with the alphabet of desire trains symbolic thinking and perception. this is of special importance for ceremonial magic, but it also enhances any work with omens and symbolism in general. as is well known, the ceremonial magician operates with a great variety of symbols, glyphs and images (pentagram, hexagram, elemental weapons, figures of archangels, etc, even if s/he may genera lly prefer sigils like the ones the alphabet of desire/ 73 but the real value of the alphabet of desire lies in are can be explained only to a point in veryday language, which is why i must beg you to ore than a ntative ap h towards something essentially to start with, we should keep in mind that s the nconsci s, vide the effec

FULL MOON RITUALS

e incense back to the altar. as she moves back toward her place in the circle, her eyes seek out and meet those of her beloved husband, typo demon. she passes him the castle candle before retaking her place in the circle. a soft smile escapes her as she watches him move to his place in the south. typo stands silenty in the circle, barely aware of the events around him, contemplating the nature of elemental fire. rebirth, like the legendary phoenix who was reborn from its own ashes to live again. the warmth of small fire burning in the fireplace, or the fires that rage to burn away underbrush to re-energize the land. typo steps forward and looks starkly serious at those gathered around the circle, with the castle candle held high above his head he calls "ancient ones of the south, element o

FULLER J F C SECRET WISDOM OF THE QABALAH

essive and passive thieves. as christ expires, his secret wisdom of the qabalah page 60 soul is liberated and the veil of the temple (the pyramid) is rent in the midst. the three flames, or odin, of the letter shin represent the od, aur, and ob, the active, equilibrating, and passive forces of life. a trinity in unity. the messianic act, or great work, consists in freeing the hidden shin from the elemental pyramid in which it is imprisoned. then the four elements vanish and the splendour of the shekinah enwraps, like a caul of light, the divine child- the messiah. from this esoteric doctrine it will be seen that the messiah does not come from outside, he does not descend upon the pyramid; in place he comes from inside and dissolves the pyramid. the christian idea of the son of god descendi

nal consciousness is rendered comatose, and with it a world which is both a reality and an illusion, a tangible thing and a mere reflection. thus, freed from things earthly, the soul of man expands from what qabalistically is a negative existence towards a positive existence. metaphorically speaking, first the soul becomes boundless, because the restrictions are removed; then, as the sides of the elemental pyramid dissolve into illusion, does it become the boundless light, and symbolized as the microcosmic shin it beholds the macrocosmic shin, whereupon god (the four-dimensional world) is seen face to face, and the hexagram, the symbol of the great work, is formulated. there are many ways of turning this magical key, and not infrequently it is broken in the turning and with it the mind of

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

oteric section of the theosophical society in 1888. eastern theosophy, however, held little for him at this time and he was ever suspicious of madame blavatsky'smahatmas; his real interests are evident in his first contribution tolucifer,'irish fairies ghosts and witches, in the introduction to which he reveals his familiarity with paracelsus and with the doctrine of elementals. perhaps it was an elemental who led yeats to mathers, but it was certainly mathers who brought him into the golden dawn, and yeats freely acknowledged his debt:'itwaswisdom47through him mainly that i began certain studies and experiences, that were to convince me that images well up before the mind's eye from a deeper source than conscious or subconscious memory! and through him also yeats gained his understanding

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

t he may have gained elementsofhis stories from discussions with a. e. waite and other membersofthe order, and the stimulus given to tales of magic by the continued existence of the golden dawn undoubtedly led to the continuing public demand for machen's own tales.theonly certain case of the ideas and practices of the golden dawn moulding the whole work of an author is that of algernon blackwood. elemental forces, ancient worship, egyptian settings and the doctrinesofkarma and reincarnation that permeate his work may have been drawn from other sources, but they were the stock in trade of the golden dawn and he was an active member for at least ten years. one novel,thehumanchord(1910),isbuilt solely around the desire for forbidden knowledge: the true uttering of the t etragrammaton, the hid

GILBERT THE MAGICAL MASON

f unreality about the rosicrucians, as we find in the volume calledthe count de gabalis,in theundine,of la motte fouque, and pope'srapeofthe lock.the fraternity has, however, instructed its pledged mem255 bers in the doctrine of human reincarnation, has declared that the law of cause and effect acts in the spiritual, as well asinthe physical world, that man has around him unseen beings related to elemental forces, that man is influenced by the sun, moon and planets, and that special training and the use of certain personal processes will in some students lead to supra-normal spiritual functions and a high form of clairvoyant faculty in the present life; provided that the body be duly cared for, the mind well cultured, and the highest morality be preserved. in 1865 the societas rosicruciana

d whose extinction is as much to be desired as was the fate of the medieval witches. an adept of the rosicrucian ideal is the very opposite to theman, miracle, magic69medium. he is living trained vital energy illumined by the spiritual above; the medium is a negative being, the prey of every evil influence, and of anyone with malign passion: he is deceiving and self deceived, the catspaw of every elemental force, and baneful misdirected energy. our existence passes in an atmosphere of material air; matter in the third state. but beyond this, there are other states, even more rare; even science begins to hint at one step beyond the invisible air- the hypothetical ether of the light waves. a true medium indeed, but there is an even rarer state in which we are equally bathed, the akasic so-ca

how they work, and by what means they regulate the universe. the world is moved by a single vital energy, which may be commanded by him who overcomes.theadept can control the life in plant and animal. he can alter the sensations and change the conditions of the astral and physical forms of all and of everything of less exalted spirituality than he himself has attained to. there are living forces, elemental, in all the visible and invisible things around us; these he can use and order to his purpose; and by these the rash and ignorant may be ruined. but no power is given to the most skilled of men over the immortal trinity that broods over humanity and animates each ego, for this and these are as sparks from the insupportable flame of the majesty of god, and are beyond the influence of any

al, while others have affirmed that angels are in constant action in the world guiding and guarding men, cities, nations and churches.angels125thepagan faiths of ancient greece and rome taught the existence of higher beings as guardians of their cities and sacred places, and they recognized spiritual and incorporeal person255 alities as presiding over seas, mountains and forest, and rulers of the elemental forces of the fire, earth, air, and water.therewere special groups of such spiritual elementals, and rulers of definite personality were believed in and addressed by names, and they were often worshipped and propitiated by ceremonies, offerings, libations and incense.theearliest work of an important christian character dealing with angels is thehierarchiacalestis attributed to dionysiust

ons in hell, each part named and having its special qualities and inhabitants. the original rosicrucians of medieval europe and their successors through recent centuries, have at all times widely proposed the existence of beings of a more refined nature than man, who are concerned in the regulation of the forces of nature, of the planetary powers, of the zodiacal stars, and especially of the four elemental states. they peopled all our woods and waters, our air, and all fire with controlling beings, each under separate personal rule. these they do not worship, but consider them as capable of being propitiated by learned men, and the inferiors among them as being subject under certain conditions to mastery by the magician. hence has arisen the system of practical occult working, which has be

e spirit of a man. socrates perceivedinearlier times that he possessed a guiding daimon- a spiritual someone- whoputhim -in the152themagical masonway of wisdom. he declared that an inner voice warned and instructedhimon all important occasions, and this voice he felt he ought to obey. but it is open for consideration whether even socrates was or was not later in his life deceived by some inferior elemental being, which promptedhimto the causation of his death: whether he did not become mediumistic, passive, and that thus his eccentricities may be accounted for. referring to the worddaimon,it should be borne in mind that the word was applied to good spirits as well as to evil ones; but that our english worddemon,which was no doubt derived from the greek word, through the latin has commonly

GILBERT THE SORCERER AND HIS APPRENTICE

t key, i venture to assert, is to be found, and found only in the kabbalah.18 the sorcererand his apprentice[reprinted fromwal/ords amiquarian magazine,vol. xi,no. 65(1887)pp.305-8.]2. thesymbolismofthe4ancientsin thisclavicula'no.2,ashortexplanation ofthesymbolism of those four important officers of a college, openinthe zelatorgrade,whoarenamedancients "they preside, in the first place, over the elemental tests, by the symbolical passing through which alone. the candidate becomes entitled to kneelbefore-thealtar of light, and to joininthe mystic labours of: the order.itisnecessary to consider them, however, in other aspects than as simply preparersof the ordeal of the candidate; and, firstly, what does the, name 'ancient' mean, and why isitapplied to these officers. in the hebrew kabalah

sceptres forms a cross with two roses and two lilies in the opposite angles; the cross between the rose of sharon and the lily of the valley. the deuceofcups shows a tesselated pavement or cloth whereon the cups stand; between them is a species of caduceus, whose serpents are replaced by lion-beaded foliations, which recall the chnuphisserpent of the gnostics, and. certain familiar. forms. of the elemental spirits;practicaloccultists will know to what i allude. the deuce of swords forms a species ofvesicapiscisenclosing a mystic rose of the. primary colours. the deuce of pentacles is bound together by a continuous band in such a manner as to form a figure 8, and represents the one as being the reflection of theother,asthe universe is thatofthe divine idea. the four aces stand out by themse

en in this scheme is unlike that of any piece in modern chess for she controls only the third square from herself in any direction, perpendicularly, horizontally or diagonally, and can leap over any intervening pieces. from which it results that she can cheque or control only 16 out of the 64 squares, including the one on which she stands, and these are all of her own colour:noteby s.r.m.d.8seach elemental set of pieces then consists of king, queen, knight, bishop, rook and fourp'lwds.s.r.m.d.7=4[from florence farr's ms copy ofthebook of theconcourseof theforces,transcribed 12 october 1893.jpart two: papers byj.w.brodie-innes10.some psychic memoriesa strong wave of interest seems to have set in recently concerning the possibility, or otherwise, of communication with those who have passed o

the prettiest girl in the village, and all the boys wereinlove with her,butshe would have none of them. and one day there came a boat rowed by a solitary oarsman who sang as he rowed, in time to the beat of his oars,"thasneacht air nam beannaibh diurach" beautiful he was as a god, with a curious, swayingturnfrom the hips as he walked, and his eyes were deep and dark, fierce with the wild gleam of elemental passions,butagain melting with the glamour that would lure a babe from its mother's breast. none other had a chance with malveen. one stalwart boatman in hot wrath met and fought angus, for so he called himself. he was found in the morning horribly mauled, with his throat and shoulders torn and bitten. many of her old lovers warned her, but she would not listen. they knew he was one of t

termed repercussion. that is to say the idea that when a witch in animal form is wounded, say by a blow or a shot, the actual wound will appear on the human body when the witch returns to her own person.ofthisthere is much evidence, and several ingenious theories have been formed to account for it. or158 the sorcerer and his apprenticeagain,267the power of witches to see and have intercourse with elemental spirits, and for this also there are appropriate rituals. one very oldms in the ashmole collection at oxford was discovered and copied by bishop percy.itis entitled 'an excellent waye to get a faerie, and is full of interest, throwing a flood of light on other rituals and traditions. this form of magic is practised to this day in the westernlslands, and i have myself been shown what was

there are appropriate rituals. one very oldms in the ashmole collection at oxford was discovered and copied by bishop percy.itis entitled 'an excellent waye to get a faerie, and is full of interest, throwing a flood of light on other rituals and traditions. this form of magic is practised to this day in the westernlslands, and i have myself been shown what was declared to be the spoor or track of elemental spirits, and.have heard predictionsofweather and other coming events based thereon.thestudent should make up his mind definitely whether it is witchcraft or folklorethathe intends to study. both are profoundly interesting.buressentially different, though they overlap at many points. perhaps wemaysay that folklore is the. archaeology, and witchcraft the biology,ofthis phase of human histo

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

press divergent views regarding the alchemical process of self transformation. one is the cosmic no, the other- the cosmic yes. one perceives the fire of passion as the way to renew the fallen world, the other warns of its danger. both are correct and have something to say about the human condition. another application given to these letters is to attribute them to the four elements (fig 27) this elemental attribution leads to the more esoteric interpretation of this formulae as found within the teachings of the hermetic order of the golden dawn, in this interpretation the letters are related to hebrew letters, astrological signs and the trumps of the tarot (fig 28) since this is a cyclic formulae, starting at i and ending at i, the final i is inferred and hence dropped from the formulae

th a strange and powerful force which outlined a complete, yet cryptic arcane system, this complex revelation had its own syntax and internal consistency and was one of great potency. since it was only of esoteric value, the correct pronunciations of the various letters and words triggered, and can still trigger, altered states of consciousness. from these communications dee developed a system of elemental squares, calls and aires associated with terrifying visions and prophecies. these were refined and adapted by such later esoteric orders as the hermetic order of the golden dawn and the aurum solis (order of the sacred word. probably one of the most vivid accounts of the visions and experiences that can be triggered by its use are found in the vision and the voice by aleister crowley. he

ou are the key to their understanding. so for example, while a snake may have a more general phallic interpretation or may even mean wisdom, if you were bitten by a snake as a child it is more likely to have a personal connection, rather than the more generalised interpretation. some diary techniques there are many techniques for using your diary in a creative way. a couple we will cover here are elemental self analysis and identity work. for elemental self analysis take four pages in your dairy and mark them with the titles of the four elements. each day for one month sit down and consider your personality, be brutally honest with yourself. list your various personality traits and list them under the element you think they should be related to. for example, enthusiasm may be related to fi

es and archetypes. the first step in this process is to do some background reading, study the works of sigmund freud and carl jung, and gain a good working knowledge of the theories regarding dream interpretation, the nature of symbols and in the case of jung- the collective unconscious and archetypes. then start experimenting with various symbols, consider such images as the pentagram, hexagram, elemental symbols, even religious images and icons. explore these on various levels, first intellectually, look at your own reactions to the symbol, other people s reactions, traditional attitudes etc. then project it onto your mind screen, see it, move around it, spin it around, explore it. then, turn it into a doorway, and go through it. there is a whole world waiting within symbols and images

eror scale of colour) bright scarlet. greek: thor, aries and hades. stone: ruby plants: nettle, oak. perfume: tobacco. believe it or not, here he has all the information required to create his ritual. on the altar will be the five of swords, the major working will be to travel through this card and come back with a sense of power. he will place the tarot trumps of the related four centres in each elemental corner. he will wear a black robe with a bright scarlet overlay. he will burn tobacco and perhaps some nettle as his incense. he will play martial music (mars from holst s planets is effective) and use red throughout the temple scheme. he will research and find some prayers and invocations to mars in the various mythologies. after his primary working he will re-orient himself to each qua

ocations to mars in the various mythologies. after his primary working he will re-orient himself to each quarter and visualise each tarot trump as related to inner strength. the chariot as self control, lust as strength, justice as honour and the hanged man as finding the strength and power within him. gnostic theurgy page 168 there are the rudimentaries of his rite, he will chose a banishing and elemental invocation, perhaps with martial overtones and chose a location where he will not be disturbed and somewhere he can be as loud and strong as he likes without the neighbours complaining! conclusions ritual and ceremony forms an integral part of gnostic practise. it is not an easy thing to get used to. it is, in some sense, irrational- and that is why it works. it silences the mind, and al

GOETIA LUCIFERIAN

black horse, holding a serpent in one hand. in black mirror evocations, vine has oftened appeared as a serpent like lion who then looses form and becomes a burning cloud with several eyes peering from the fire. vine builds towers (of protection on the astral plane, destroys great walls (of the sorcerer s enemy) and makes waters rough with storms. vine governs 36 legions of spirits, and acts as an elemental guide unto those who may seek to attack you. vine is also a divinatory spirit who will also brings initiatory knowledge to wizards, witches and hidden aspects. 59 t bifrons bifrons, known also as bifrons, bifrous and bifrovs is an earl, who appears as a wolf like monster, but at the will of the sorcerer, will change shape to a human male. bifrons is a necromantic spirit, who governs the

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

oss. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental air principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the theoricus grafothe sanctuary of maat order of the golden dawn- con

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

8:00 am the invoking pentagram ritual of earth the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp, were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, we have adapted this lesser invoking pentagram ritual as an introduction ritual to the elemental earth principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the zelator grade. relax and perform the fourfould breath perform th

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

spirit arise those most holy kings, who are around thy throne and who compose thy court. o universal father, one and alone! father alike of immortals and of mortals. thou hast specially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly burn with eternal aspiration unto thee! o father! o mother of mothers! o archetype eternal of maternity and of love! o son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser

oss. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

oss. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental water principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the practicus gra fthe lesser ritual of the hexagram after learning

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

to the east. perform the analysis of the keyword. perform the rdthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:51 am lesser banishing ritual of the pentagram (lbrp) introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a mean

rself that the presence of the archangels are truly undoubted. within its performance the magician traces a protecting circle, while his imagination is formulating an astral circle of fire within which to pursue his work. at the north, south, east, and west of this circle banishing pentagrams of the element earth are traced with the wand or sword. as these pentagrams are formed in midair with the elemental weapon, every effort should be made to impart vitality and reality to them. the blind performance of this ritual, as is so true of every aspect of theurgy, is quite useless, and is a waste of both time and energy. the imagination, simultaneously, should be stimulated to create these pentagrams about the magician on the astral plane in glowing figures of fire, so that through the streamin

s a waste of both time and energy. the imagination, simultaneously, should be stimulated to create these pentagrams about the magician on the astral plane in glowing figures of fire, so that through the streaming lines of light and power, representative of the spiritual being, no lesser entity of any kind dare make its way. it is necessary that the magician make certain that he does not lower the elemental weapon after formulating a pentagram in mid-air. the circle must be complete, continuing in an unbroken line from pentagram to pentagram. the blazing five-pointed star is like the flaming sword which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protectio

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

is spirit arise those most holy kings who are around thy throne, and who compose thy court. o universal father, one and alone! father alike of immortals and mortals. thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaselessy burn with eternal aspirations unto thee, o father! o mother of mothers! o archetype eternal of maternity and love! o son, the flower of all sons! form of all forms! soul, spirit, harmony, and numeral of all things! amen- this translation of the elemental prayers is used in the golden dawn ritu

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

uary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand and face east. perform the qabalistic cross. facing east, trace a large invoking pentagram of spirit active. thrust through the center of the pentagram and vibrate "exarp" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking pentagram of air and vibrate "oro ibah aozpi" draw the sigil of aquarius in the center of the pentag

GOLDEN DAWN RITUALS A

spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and addition by g.h. frater p.c.a) 2. concerning the ceremony of consecrating the vault of the adepti 3. analysis of the 5=6 initation by g.h. frate

GOLDEN DAWN RITUALS B

the center. 7 hwhy la ynda \yhla k b e l m n o the following are the names from the tablet of union used in the supreme ritual of the pentagram. note: these names are not vibrated when one is performing the supreme ritual of the pentagram without a tablet of union. as a rule, enochian names are only vibrated when a tablet of union and the four watchtower tablets are present. the following are the elemental pentagrams, both invoking and banishing. 8 b b ynda ynda e e \yhla \yhla k k hwhy hwhy la la 9 observe that the currents descendeth from the to the l in the invoking pentagram of l. in the banishing pentagram, the current is reversed. the kerubic sigil of b should be drawn in the center of the pentagram. let the adept be aware that the banishing pentagram of l may be traced as a potent s

ol of protection between thee and any opposing astral force by simply tracing it in the air before the opposing force. let the adept take due care, to in all cases make certain the pentagram is proportional, and the ends fully closed. observe that the invoking pentagram of m begins from n and n begins from the angle of m. o, like l, begins with. the adept should take notice that an active-passive elemental relationship exists within the symbol of the pentagram. trace the kerubic sign of the element in the center of the pentagram. should you need to limit or confine the elemental energy as in talisman working, then draw a circle clockwise around the pentagram; otherwise, do not draw a circle around it. the basic rule is that thou shall invoke toward and banish from the point to which the el

dept shall venture unto their abodes as in traveling in the spirit vision, it is better to take their position in the zodiac. when tracing the pentagram of, thou shall give the 5=6 sign, for l, the zelator sign, for m, the theoricus sign, for n, that of practicus, and for o, the sign of the philosophus. the pentagram may be used for invoking or banishing zodiacal forces. each zodiacal sign has an elemental quality. let the adept use the pentagram that contains the elemental quality of the sign to be invoked or banished. take note of the following example: i l when tracing a symbol, commence in the left-hand position and follow the direction of the a. 11 when invoking the forces of the zodiac, make certain to erect an astrological scheme of the heavens for the time of working so that the ad

quarters, begining in the east, then moving to the south, the west and then the north, taking due care to complete the circle in the east. all invocations and banishings are to be opened and closed with the qabalistic cross. in some cases, certain other names that pertain to the quarter may also be vibrated. make certain that the following pentagrams of are utilized in conjunction with the proper elemental pentagram; either invoking or banishing, according to the work you are doing, and take due caution to vibrate the proper names with the proper pentagram. o- active spirit pentagram m- active spirit pentagram n- passive spirit pentagram l -passive spirit pentagram this ritual requires that the adept be fully competent with the l.b.r.p. before advancing on with the s.b.r.p./s.i.r.p. rememb

in the s.b.r.p./s.i.r.p, there are four pentagrams associated with the element of, two invoking, and two banishing. the two that refer to invoking pentagrams are called equilibrating pentagrams, the two banishing pentagrams are called closing pentagrams. these are both divided into two categories, active and passive. see the diagram. 12 aside from the four pentagrams of, there are also the eight elemental pentagrams, giving the total of twelve altogether. this is contributing two pentagrams to each element. refer to the diagram. it should be noted that in using the s.b.r.p./s.i.r.p, the adept is dealing with stronger energies than those used in the l.b.r.p. once again, this ritual is suggested to be practiced only if the adept is fully competent in the l.b.r.p. in the l.b.r.p, only one fi

ed in the l.b.r.p. once again, this ritual is suggested to be practiced only if the adept is fully competent in the l.b.r.p. in the l.b.r.p, only one figure, the earth pentagram, is drawn in the air. however, in the s.b.r.p./s.i.r.p. four figures in each quadrant are drawn in consecutive order. for example, using the s.b.r.p: 1) the closing passive pentagram. 2) the spirit wheel. 3) the banishing elemental pentagram of that quadrant. 4) the kerub of the element. each of the figures are drawn one on top of the other. the spirit wheel and the kerub both are drawn in the center of the pentagrams. the spirit wheel is drawn as a circle with eight spokes within. the kerubs are attributed as thus: spirit wheel k aquarius kerub e leo kerub eagle kerub b taurus kerub in the supreme ritual of the pe

GOLDEN DAWN RITUALS C C1

ary forces, perform the l.i.r.h. using l, then turn to the quarter of the respective planets and use the supreme ritual of the hexagram to invoke their forces. remember always to properly banish planetary forces when you are done working, using the lesser banishing ritual of the hexagram. 12. in all cases, remember to complete the circle of working following the course of the sun. special note on elemental directions take notice that the positions of the elements are different in the zodiac, which equates to the macroprosopus, than that of the four winds. the zodiac is utilized for the hexagram rituals and the winds are used for pentagram ritual. repeated here is the tablet of shewbread. notice within it is hidden both the macrocosmic direction within the zodiacal and the direction of the

GOLDEN DAWN RITUALS D

black portion is used for banishing, but this is not always the case and many immature adepts believe that the white end is always used for invoking and the black end is always used for banishing. a general rule, this will stand fast. the white end may be used to banish by tracing the opposing banishing symbol of the force of which you are trying to banish. so, for example, when banishing a tough elemental of o, the opposing elemental force would be that of n. let the adept also realize that the white portion is always pointed toward the direction or quarter that you are invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white b

in l, we would have b, and in o, we would have e. e would bring violent heat, the heat of summer. a, however, would be good for beginnings, of warmth and spring. i would be good for the waning of heat and the entering of the cool period of autumn. so again, it is important that the adept study the zodiacal natures in the outer order grade material, so that if he would want to invoke a particular elemental based on the zodiac, or in other words, infused with zodiacal energies, he can become more specific. this gives the adept many more specifics than it does for an outer order member, for the outer order member is only taught the elementals of m, l, n and o. the adept can actually create elementals that have the nature of b, the nature of e, the nature of l, etc. remember, when doing this

e from negative influence in which to do your consecration. step 2 after performing the l.b.r.p, purify the room with n, then o. this is best done as in the 0=0 ceremony when you come to the east and purify in the east saying "i purify thee with water" and facing west and doing the same. then you take the incenser and perform the same procedure with o. another method may be done by purifying each elemental quarter with n and o, beginning in the east and ending in the east. so, as you go to the east, sprinkle or swing to the left, right, center, and draw a cross in the air with the tool and say "i purify/consecrate thee with n/o" then move on to each of the other quarters repeating the same. after you have performed these banishings and purification's with n and o, you will then say the cal

ally attributed to each one. begin with a and work your way down the band. it is important to invoke and enflame yourself in this consecration with as much energy and internal force that you can muster, for this will enliven your lotus wand. make sure you are holding the wand by the appropriate band while performing each individual invocation. during each separate invocation, hold the appropriate elemental tool in the left hand. for example, for a, you would be holding the lamp, for b, you would be holding the bread and salt etc. here is the invocation that is used for all twelve. refer also to the chart on the next page to fill in the names of each zodiacal band. 7 sign divine name hebrew tribe angel color a hwhy h gad melchidael red b whhy w ephraim asmodel red-orange c hhwy z manasseh a

GOLDEN DAWN RITUALS ENOCHALL

of luna (48. bariges: prince, associated with sol of mercury (33. barma/barman: name of a demon. barnafa: prince, associated with sol of jupiter (27. bartiro: prince, associated with jupiter of saturn (41. basgim: day (cf. bazm. 11 basledf: prince, associated with luna of venus (7. basmelo: prince associated with jupiter of sol (10. baspalo: prince, associated with luna of mercury (31. bataivah: elemental king of air, associated with sol. bazchim: governor of the third division of the aethyr des (78. bazm: midday/ noon (cf. basgim, basmelo. bazme: midday. bazmelo: midday the first. bazpama: prince, associated with mercury of mars (17. bbemo: demonic name (reversal of omebb) commanding cacodemons of water of water. befafes: prince, associated with mars of sol (9. befes (vocative case of) b

emon of earth angle of fire tablet. eax: cacodemon of earth angle of earth tablet. eboza: angel ruling boza and companions. eca: cacodemon of fire angle of fire tablet. ecaop: angel, also known ecop. ecop: subservient angel of water angle of fire tablet, also known as ecaop. ecrin mad: the praise of your god. ecrin: praise (n (cf. oecrimi. ecron: praise. ed nas: as receivers/ receivers. edelprna: elemental king of fire, associated with sol. edlprnaa: king of fire tablet ednas: visit (cf. f/ receiver. ef or f: visit/ visit us. efafafe: vials (see also ofafafe. efe (meaning unknown) ega: cacodemon of earth angle of fire tablet. eh-ex-ar-peh: exarp, spirit of air on the tablet of union. eim: cacodemon of fire angle of earth tablet. eir: cacodemon of earth angle of earth tablet. eka: ca/ anoth

demonic name (reversal of aloai) commanding cacodemons of fire of air. iaom/ iasom: angel ruled by the angel hiaom, spmnir, and llpiz. iarry: providence. iass: subservient angel of air angle of air tablet. ibah: four lettered holy name of god, ruling the element of air. i-be-da: triangle. ich: name of the eleventh aethyr. ichisge: i am not (probable translation. icorsca: is such as. 30 iczhihal: elemental king of earth, associated with sol. id: always. idalam: demonic name (reversal of maladi) commanding cacodemons of earth of water. idalugame: i dlugam, is given. idap: subservient angel of fire angle of water tablet. idir: subservient angel of water angle of air tablet. idlugam: is given. idoigo: a title of god "he that sits on the holy throne" divine name of six letters, ruling air of a

blet. oe: sing/ singing. oe crimi: sing praises/ singing praises. oec: cacodemon of water angle of fire tablet. oekarimi: praise (v/ sing praises. oecrimi: praise/ singing/ sing(ing) praises. oela: ol, make. ofafafe: vial (your. ogb: cacodemon of water angle of earth tablet. ogiodi: demonic name (reversal of idoigo) commanding cacodemons of air of air. oheloka: duke. ohio: woe. ohooohaatan: great elemental king of fire. ohorela: legislate/ make a law/ i made a law/ dukes. oi: this/ that is. oi salman: this house. oia: cacodemon, counterpart of the angel iaba. oiad: god/ of god/ just. oiap: the same. oiiit: kerubic angel of earth angle of air tablet. oiip: subservient angel of earth angle of water tablet. oiot: subservient angel of fire angle of air tablet. oip: three lettered holy name of

ive. qcocasb: time (the contents of. qouodi: minister, also see noquod. qting: rotten. quanis: olives. quar: 1636. quasahi: pleasure. 52 quasahe: destroy. quasb: destroy. qui in enay butmon: wherein the lord hath opened his mouth. quiin: wherein. quo-a-al: qaal, creator. quo-o-i-ape: by the name (cf. dooiap. qurlst: a handmaid/ an handmaiden. raa: cacodemon of air angle of water tablet. raagiosl: elemental king of water, associated with sol. raai: subservient angel of air angle of earth tablet. raaph: angel, also known as raph. raas: east/ the east. raasy: in the east. raca: subservient angel of fire angle of fire tablet. raclir: weeping. rad: cacodemon of fire angle of fire tablet. ranglam: governor of the third division of the aethyr uti (75. rao: cacodemon of earth angle of earth tablet

baan, tabaord. taba pir: to govern the holy ones. tabaame: prelates/ governors. tabaan: governor (cf. taba, tabaord. tabaord: govern/ be governed/ let her be governed. tabaori: govern. tabges: caves. tabitom: governor of the third division of the aethyr zax (30. tablior: continual comforters. tage: as is not/ and is not. tahando: governor of the third division of the aethyr oxo (43. 58 tahaoeloj: elemental king of air. tahila: seat (cf. thil, thild, thiln. tal: name of the enochian letter representing m. talho: cups. talo: as the first. tan: name of the seventeenth aethyr. taoad: angel, also known as taad. taoagla: governor of the first division of the aethyr tex (88. tapamal: governor of the first division of the aethyr loe (34. taps: subservient angel of air angle of fire tablet. tarianu

GOLDEN DAWN RITUALS F

urth river is euphrates" trace a circle over the arm and draw the invoking passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invoking earth pentagram, intoning and vibrating the names of god borne upon the banner of the north. 7 "mor dial hctga, ynda" finish by giving the zelator grade sign. note: each pentagram of spirit active and passive and invoking elemental pentagrams should be traced within a circle. the rose cross lamen is one of the most powerful pieces of spiritual telesmata that the adept posseses. it is important to draw a circle around the lamen, to contain the energy to that particular location or talisman. step 15 holding the white portion of the lotus wand, trace a circle over the outer twelve petals of the rose while vibrating "y

GOLDEN DAWN RITUALS G

whole land of havilah, where there is gold; and the gold of that land is good: there is bdellium and the onyx stone. and the name of the second river is gihon: the same is it that compasseth the whole land of ethiopia. and the name of the third river is hiddekel: that is it which goeth toward the east of assyria. and the fourth river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed i

se. remember, akasha will always begin with sunrise and last for twenty-four minutes, followed by vayu, tejas, apas and prithivi. this cycle will last throughout the day until the next sunrise. should the adept decide to consecrate all four of the tools at the same time, the same opening may be utilized once. should the adept decide to consecrate each tool on a separate day in accordance with its elemental nature, then the adept must repeat the entire opening and closing. please note that if you are utilizing one of the several books on the golden dawn, the names utilized on the tablets may be different. we used the revised version of lapr. this, in fact, was the correct set of tablets used by s.l. macgregor mathers of the golden dawn. it was only later that the stella matutina altered the

ormed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element required, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quarter of the element whose implement is being consecrated and empowered. step 9 let the adept hold the lotus wand by the appropria

ment. 6 l m o n laidrom habioro aaetpio lsrahpm alhctga ahaozpi aapdoce slgaiol aczinor aaozaif adoeoet saiinou ahmlicv avtotar anodoin soniznt lzinopo htmorda alndvod laoaxrp liiansa hipotga arinnap ligdisa (please see pronunciation guide for the seniors at the end of this lesson) be this day present with me. bestow upon me (name the element, the strength and purity whereof ye are masters in the elemental forces which ye control, that its outward and material form may remain a true symbol of the inward and spiritual force" fire wand empowering the lesser angle of o let the adept take up the magical sword of the art and recite the following "o thou mighty angel bziza who art ruler and president over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into this w

GOLDEN DAWN RITUALS K

does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall know theitk ritual of the consecration of the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r chief adept- winged globe wand and crux ansata 2 second adept- phoenix wand and crux ansata third adept- lotus wand and crux ansata pastos circular altar with elemental tools cross of obligation written oath of obligation (this ritual is to be used for a new vault and on each day of corpus christi (members assemble and wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault door is closed; the pastos remains inside the vault, but the circular altar is placed in the outer chamber, in the center. upon the altar are the cross, c

around which the twin serpents of egypt twine. it symbolizes the equilibrated forces of the spirit and the four elements beneath the everlasting wings of the holy one. associate adeptus minor, what are the words inscribed upon the door of the vault, and how is it guarded" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open, and the door is guarded by the elemental tablets and by the kerubic emblems" chief adept "the one hundred and twenty years refer symbolically to the five grades of the first order and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written 'his days shall be one hundred and twenty years; and one hundred and twenty divided by five yields twentyfour, the number of

GOLDEN DAWN RITUALS SADD

the following manner: great cross thou shall read the tetragrammaton always beginning from the top of the linea dei patris and the linea dei fellique ascribing the appropriate letter to each tablet, and read in a spherical fashion (letter ascending in an upward direction) to the bottom of both lines. each tablet begins on the top with the appropriate letter of the tetragrammaton, ascribed to the elemental tablet: d= y c= h a= w b= h thou shalt read the linea spiritus sancti beginning in the left, and again, commencing with the letter of the tetragrammaton appropriate to the tablet, reading from right to left. air tablet 15 tetragrammaton as applied to the kerubic ranks of each tablet (hands indicate the direction of the letters are to be read) air tablet" whyh (f) yh(f)wh h(f)yhw hwh(f)y"

ragrammaton as applied to the kerubic ranks of each tablet (hands indicate the direction of the letters are to be read) air tablet" whyh (f) yh(f)wh h(f)yhw hwh(f)y" water tablet" whyh(f) yh(f)wh h(f)yhw hwh(f)y" earth tablet" wh(f)yh wh(f)yh h(f)why h(f)why" fire tablet" wh(f)yh wh(f)yh h(f)why h(f)why! do not confuse same tetragrammaton allocation with very different natures of the tablets. the elemental composition differs enormously in each lesser angle. servient squares 16 the servient squares beneath the calvary cross appear as four vertical columns of four squares each (do not count the white squares from the sephirotic cross. thou shall observe the following rule when attributing the letter of the tetragrammaton to the servient squares: the columns (reading from above downward) fol

es to the linea dei fellique thou shall not confuse the cross of ten squares as illustrated in the admission badge of the 27th path of p, as taught in the 4= 7 grade of philosophus. thou shall note that the assignment of the planets to the sephirotic cross is quite different. thou shall also note that the system employed is constant and applies to all of the sixteen sephirotic crosses on the four elemental tablets. 19 attribution: k and tarot key 10, wheel of fortune is attributed to rtk. title of card: lord of the forces of life. rtk is the source of all life. b and tarot key 1, the magician is attributed to hmkh. title of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attrib

of the seven and thus formeth a link between the wanderers and the abiders" this should explain why l is not included with the rest of the wanderers (planets) in the sephirotic cross. example (shaded areas are blue) b angle of water tablet aces& court cards attributions on tablet of union: here be the attributions as related to the holy tablet of union, the spiritual forces that regulate the four elemental tablets. 22 the aces represent the root forces and the essential spiritual noumenon of the elements. the court cards act as vice-gerants of the root forces of the elements. m a c b d a ace swords prince swords queen swords princess swords king swords c ace cups prince cups queen cups princess cups king cups b ace pentacles prince pentacles queen pentacles princess pentacles king pentacle

angle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given, consideration is not acceptable to deteriorate the elemental nature of the tablets by painting them in a

re they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given, consideration is not acceptable to deteriorate the elemental nature of the tablets by painting them in anything other than the prescribed manner. sephirotic cross 25 triangle no. 1 elemental emblem of the tablet. triangle no. 2 emblem of m. triangle no. 3 elemental emblem of the lesser angle. triangle no. 4 sephiroth, letter of the tetragrammaton, tarot card. kerubic squares of the lesser angle triangle no. 1 tarot card of the lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of the name. triangle no. 4 elemental e

GOLDEN DAWN RITUALS SCONTINUED

angle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given consideration is not acceptable to deteriorate the elemental nature of the tablets by painting them in an

. here they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given consideration is not acceptable to deteriorate the elemental nature of the tablets by painting them in anything other than the prescribed manner. sephirotic cross triangle no. 1 elemental emblem of the tablet. triangle no. 2 emblem of m. triangle no. 3 elemental emblem of the lesser angle. triangle no. 4 sephiroth, letter of the tetragrammaton, tarot card. kerubic squares of the lesser angle triangle no. 1 tarot card of the lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of the name. triangle no. 4 elemental e

4 sephiroth, letter of the tetragrammaton, tarot card. kerubic squares of the lesser angle triangle no. 1 tarot card of the lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of the name. triangle no. 4 elemental emblem of lesser angle. thou will note that no. 1 and no. 3 always match in color in the kerubic square. no. 2 showeth us the elemental color of the tablet, while no. 4 showeth the elemental color of the lesser angle. servient squares: triangle no. 1 element of the great tablet with astrological attributions. triangle no. 2 elemental emblem of letter ruling the column with the tarot trump. triangle no. 3 elemental emblem of the lesser angle with geomantic figure. triangle no. 4 elemental emblem of letter ruling rank with

GOLDEN DAWN RITUALS U6

c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 obsession always enters through a cutting off of the higher from the lower will, and it is ordinarily first induced by a thought-ray of the spiritual consciousness (whence one danger of evil thoughts) ill-governed, penetrating the sphere of sensation and admitting another potency, either human embodied, or human disembodied, elemental or demonic. the first action of such a force is to flatter the lower will, until he shall have established firmly an entrance into the sphere of sensation, and thus shall cause a strain on the nephesch which shall render the ruach less concentrated. as soon as the ruach is sufficiently dispersed to repair the strain on the physical body, the lower will is weakened, and is soon seized upo

GOLDEN DAWN RITUALS Z1

he is therefore to the temple the reflector of the wisdom beyond. his sub-officers partake of his symbolism. the white cross and triangle on his left breast on the robe represents the purification of the outer order by n. he may wear a lamen like that of the hierophant, but blue upon an orange field and depending from a collar of orange. he may bear a sceptre surmounted by a maltese cross in the elemental colors. the proper mantle of office of the cancellarius is the yellow robe of m. upon him depend the records of the temple, the order of its working, the arrangements of its meetings and the circulation of its manuscripts. he is the recorder, and more immediately than either of the preceding chiefs, the representative of the executive authority of the second order over the outer. his dut

called "the sceptre of power" and invests him with the power of declaring the temple open or closed in any grade if time be short, and this is done by saying "by the power in me vested by this sceptre, i declare this temple duly opened (or closed" 8 this method of opening and closing "by sceptre" should only be used in great emergency where time presses. it should not be used in a ceremony where elemental spirits have been invoked, especially not in the closing. the lamen is partially explained in the portal ceremony thus "the hierophant's lamen is a synthesis of trapt to which the calvary cross of six squares, forming the cube opened out, is fitly referred. the two colours, red and green, the most active and the most passive, whose conduction points out the practical application of the k

s forward in the sign of the enterer, while vibrating the name out into the universe. on completing this, make the sign of silence and remain still, contemplating the force you have invoked. this is the secret traditional mode of pronouncing the divine names by vibration. let the adept beware that he applies it only to the divine names of the gods. if he does this thing ignorantly in working with elemental or demonic names, he may bring into himself terrible forces of evil and obsession. the method described is called, the vibratory formula of the middle pillar. after noting the names of the three chief officers, comes the recapitulation of the stations and duties of the officers. this occultly affirms the establishment of the temple so that the divine light may shine into the darkness. th

GOLDEN DAWN RITUALS Z2

rces beyond the actual plane, by the invocation of an angelic figure consonant to the process. in this matter, take care not to mislead thy judgment through the action of thine own preconceived ideas, but only relying, after due tests, on the indication afforded thee by the angelic form. know, unless 17 the form be of an angelic nature, 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

se herein to action, o ye forces of the light divine. k. now, let the matter putrefy in the balneum mariae in a very gentle heat, until darkness beginneth to supervene; and even until it becometh entirely black. if from its nature the mixture will not admit of entire blackness, examine it astrally till there is the astral appearance of the thickest possible darkness, and thou mayest also evoke an elemental form to tell thee if the blackness be sufficient. but be thou sure that in this latter thou art not deceived, seeing that the nature of such an elemental will be deceptive from the nature of the symbol of darkness, wherefore ask thou of him nothing further concerning the working at this stage but only concerning the blackness, and this can be further tested by the elemental itself, which

he altar. the alchemist repeats the words: child of earth, long hast thou dwelt, etc. then, holding above it the lotus wand by the white end, he says, i formulate in thee the invoked forces of light, and repeats the mystic words. at this point, keen and bright flashes of light should appear in the curcurbite, and the mixture itself (as far as its nature will permit) should be clear. now invoke an elemental from the curcurbite consonant to the nature of the mixture, and judge by the nature of the color of its robes and their brilliancy whether the matter has attained to the right condition. if the flashes do not appear, and if the robes of the elemental be not brilliant and flashing, then let the curcurbite stand within the white triangle for seven days; having on the right hand of the apex

dark standing upon a flashing tablet of k for seven days. at the end of this time, there should be a slight flashing about it, but if this come not yet, repeat this operation up to three times, when a faint flashing of light is certain to come. u. a flashing tablet of each of the four elements is now to be placed upon an altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the m and n tablets, and the curcurbite with the dead head between the fire and earth tablets. now, let the alchemist perform an invocation using especially the supreme ritual of the pentagram, and the lesser magical implement appropriate. first, of the forces of o to act in the curc

nsecutively (ten is trapt translating the influence of ktr. it is then again to be placed upon the white triangle upon the altar, upon a flashing tablet of c, with a solemn invocation of c to act therein. let it remain thus for seven days, at the end of which time see what forms, color and appearance the liquor hath taken, for there should now 21 arise a certain softer flash in the liquid, and an elemental may be evoked to test the condition. when this softer flash is manifest, place the curcurbite into the balneum mariae to digest with a very gentle heat for seven days. place it then in the balneum mariae to distill, beginning with a gentle, and ending with a strong heat. distill thus until nothing more will come over, even with a most violent heat. preserve the fluid in a closely stopper

GOLDEN DAWN RITUALS ZAM13

cross" chief adept "i also carry the wand of the winged globe around which the twin serpents of egypt twine. it symbolizes the balanced force of the spirit in the elements behind the wings of the holy one. associate adeptus minor, what are the words inscribed above the vault" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open. the door is guarded by the elemental tablets and the kerubic emblems" chief adept "all kneel" second adept "father, the hour has come. give glory to your son that your son may give glory to you, inasmuch as you have given him authority over all mankind, that he may bestow eternal life on those you gave him. i have given you glory on earth by finishing the work that you gave me to do. do you now, father, give me glory at you

GOLDEN DAWN RITUALS ZAM15

clear light, and thus accomplish his/her true will" 7 step 29 pause for a while for meditation, then close by the usual formuisthe magical sword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface to the magical sword by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow members of the outer order to make their tools, one in each grade, it is appropriate to require the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, tha

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

GOLDEN DAWN RITUALS ZAM20

syiritual of spiritual alchemy r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface this ritual may be performed as a high level, inner alchemical ritual by any adept, either solo or in group form. any adept who performs this ritual of inner alchemy and spiritual attunement unto the divine genius should first have created and consecrated the following! lotus wand! banishing sword! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where

GOLDEN DAWN RITUALS ZAM21

eemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual 5 r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept second adept third adept fourth adept magus of fire with the lamen of the dadouchos magus of water with the lamen of the stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and dedicated members of the r.r. et a. c. and the hermetic order of th

GOLDEN DAWN RITUALS ZAM4

white brilliance, and you feel elevated to an integration with the neschamah. no part of you should feel crude, gross or mundane. you should be flashing and glowing with divine white brilliance. step 3 formulate the following in white, flashing brilliance: a d r a h n y n d a y h a r rah ynda 3 this can also be painted on black poster board in white letters or the poster board may be in the four elemental colors. this will require much more work, but will give you more elemental control, whereas the white letters on black will elevate you spiritually and be of great service to the zelator adeptus minor in the overall achievement of the great work. step 4 pronounce the name slowly, vibrating it a minimum of seven times, though more would be better. make the letters flash and glow. step 5 i

GOLDEN DAWN RITUALS ZAM5

s, the marvelous seed of stars. live, reign, and be thou the eternal dispenser of treasures, whereof thou hast made us wardens. amen" part 6 step 1 circulate the light throughout your sphere of sensation. the energy should rise from your feet to the top of your head like a geyser shooting from the ground. as the power rushes up, hold it and then on the descent, push down the energy of each of the elemental spheres to your feet. then imagine the light going upwards from sphere to sphere, taking the power and energy of each sphere higher until it reaches the divine white brilliance above your head. the divine white brilliance above your head is a combination of all of the colors generated so far. concentrate now on the power rather than the color; the power and energy that you are circulatin

GOLDEN CHAIN AND THE LONELY ROAD

to light an imminent turn in the path. the meetings between man and spirit cannot be confined to the formal circumstances of rite and ceremony; interaction will occur where the paths of fate cross and the aspirant is receptive, whether he or she knows it or not. in addition to omens, magical initiations of an especial kind can be granted by the subjection or experiential immersion of the self in elemental power. to pass over fire is to learn the forge's secret. to fall amid the rushing waters and be spared is a blessing from the undines. to walk at night through storm-wind and gale, to ascend a great peak of barren rocks; each possesses its own arcana. we can submit ourselves to such vital trials and seek them out with an intrepid heart. to the master of the lonely road such ordeals are a

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ee angles, every one intermeshed faultlessly with a matching angle on an adjoining block. there were massive polygons and perfect ashlars with razor-sharp edges. there were also natural, unhewn boulders integrated into the overall design at a number of points. and there were strange and unusual devices such as the intihuatana, the hitching post of the sun. this remarkable artefact consisted of an elemental chunk of bedrock, grey and crystalline, carved into a complex geometrical form of curves and angles, incised niches and external buttresses, surmounted at the centre by a stubby vertical prong. jigsaw puzzle how old is machu picchu? the academic consensus is that the city could not have been built much earlier than the fifteenth century ad.9 dissenting opinions, however, have from time t

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

fill in the details for yourself as you discover them. 34 the tablet of union the enochian tablets are four in number, each referred to one of the elements of earth, air, fire and water. in addition to these four there is another smaller tablet, which is called the tablet of union, referred to the element of ether or spirit. its function, as its name implies, is a unite and b nd together the four elemental tablets. the hermetic order of the golden dawn the book of the concourse of the forces the black cross is shown in figure 1, appendix a, as the central horizontal row and vertical column of darkened squares. the two horizontal arms have 12 squares each and the top and bottom vertical arras have 13 squares each. the central square at the midpoint of the tablet malees the total number of s

s visualization until you can feel the current flowing through your body. it should have a masculine feel to it. 4. let the direction of the current be reversed. maintain the flow and notice the distinct feminine feeling to this current. 5. continue oscillating between the two polarized currents and let them filter throughout your body for as long as you can. 287 enochian tarot then there are the elemental tablets of sir edward kelly and dr. john dee. from these you can extract a square to perform almost any conceivable operation, if you understand the virtue of the various symbols which they manifest. they are actually an expansion of the tarot. aleister crowley, magick without tears the thirty aethyrs and the qabalistic tree of life are both maps of the same subtle regions. although they

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

of forces attributed to the qabalistic tree of life by the hermetic order of the golden dawn provide a perfect vehicle for magical evocation. these hierarchies descend through all four of the qabalistic worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabalistic world corresponds a name for the sphere of the operation of each force, and in the infernal realm beyond assiah corresponds the name of an averse force. thus we find i

triangle of art, through sympathy with the lamen that he or she wears. this lamen contains all the relevant colors, geometrical figures, names, and sigils of the entity's hierarchy of forces, including the name and sigil of the averse force itself. a complete set of such lamens appears among the color illustrations contained in this book, one for each of the sephirothic, zodiacal, planetary, and elemental forces. the aim of evocation the true function of the magical evocation of the averse forces lies concealed in the book of the sacred magic of abra-melin the mage. the abra-melin working consists of a six-month invocation of the holy guardian angel of the magician, followed by several days of the invocation of the angels, and finally by several days of the evocation of the averse forces

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

for, as wish, wuotan also seems kindly and creative like froho. as to phol, scarcely known to us till now, i have hazarded so many conjectures that i will not add to their number here. if, as appears most likely, he is synonymous with paltar (balder, he must pass for a god of light, but also of fire, and again of tempest; under another view he haunted wells and springs. he approximates the higher elemental powers, and could the more easily be perverted into a diabolic being. equally lost to germany is the name of the norse loki, who represents fire in another xx peeface. aspect, and was still better qualified to stand for the devil. the stories of his artfulness, his cunning tricks, have reproduced themselves repeatedly in all branches of our race. i now turn to the goddesses. a mother of

n, blood from water, the salt flow of tears from the bitter sea, and the more profound seem therefore the myths of sif's hair, of freyja^s tears; earth and heaven reflect each other. but as even the ancient cosmogonies are inversions of each other (pp. 568. 570, man made of world, world made of man, we have no right to refer the heathen gods exclusively either to astrology and the calendar, or to elemental forces, or to moral considerations, but rather to a perpetual and unceasing interaction of them all. a pagan religion never dropt out of the clouds, it was carried on through countless ages by the tradition of nations, but in the end it must rest on a mysterious revelation which accords with the marvellous language and the creation and propagation of mankind. our native heathenism seems

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

n everywhere, must be sacred in themselves, even without being brought into closer relation to divine beings. such relation is not absent in any mythology, but it need not stand in the way of the elements receiving a homage to some extent independent of it and peculiar to themselves. on the other hand, it is not the religion, properly speaking, of a nation, that ever springs from the soil of this elemental worship; the faith itself originates in a mysterious store of supersensual ideas, that has nothing in common with those substances, but subjugates them to itself. yet faith will tolerate in its train a veneration of elements, and mix it up with itself; and it may even chance, that when faith has perished or is corrupted, this veneration shall keep its hold of the people longer. the multi

y had finished hollowing out the bed, god poured water into it out of his golden bowl (verhandl. der esthn. gesellschaft, dorpat 1840. 1, 40-42. the two stories differ as to the manner of preparing the new bed. vol. ii. m 600 elements. the greeks and romans personified their rivers into male beings; a bearded old man pours the flowing spring out of his urn (pp. 585. 593. homer finely pictures the elemental strife between water and fire in the battle of the skamander with hephaestus: the river is a god, and is called ava%y od. 5, 445. 451. the indian ganges too is an august deity. smaller streams and fountains had nymphs set over them. 1 in our language, most of the rivers names are feminine (gramm. 3, 384-6, there must therefore have been female watersprites. twelve or eighteen streams are

except burs; and then at length the charm is repeated over it. with their seedcorn people mix earth from three sorts offields (superst. i, 477; on the coffin, when lowered, three clods are dropt (699; by cutting out the sod on which footprints [of a thief or enemy] are left, you can work magic (524. 556; and see suppl. of holy mountains and hills there were plenty; yet there seems to have been no elemental worship of them: they were honoured for the sake of the deity enthroned upon them, witness the wodan s and thunar s hills. when agathias, without any such connexion, speaks of \6$oi and (fjapayyes (hills and gullies) as objects of worship (p. 100; possibly his knowledge of the facts was imperfect, and there was a fire or water worship connected with the hill. it is among the goths, to wh

ily find female beings to match them also. all these names belonged to the highest god, whose creative bounty blesses; others to his near kinsman the majestic god of war: wig (pugna, p. 203, conf. graff" 1, 740) and hadu (pp. 207. 223, to which many female names corre spond, hilta, etc,1 with yggr (p. 208) i have identified the pallor and pavor of the romans; omi, woma is better explained as elemental. what comes nearer to wig and hadu is death, daufius (p. 842, which likewise from a male becomes a female person; that death is immediately related to hunger is shewn in our language, goth, svults being mors, and on. sultr fames [germ, sterben, eng. starve, like tu/zo? hunger, xo^o? pesti lence; and personifications start up on every side: hungr is hel s dish, sultr her knife (sn. 33, he

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

s; others are known through analysis of the vacant places in the periodic table of elements. some can be sensed in a psychic manner only as far as their nature and purposes are concerned.(not to be confused with a similar term in the temple monographs. elementals.sometimes called salamanders and other terms used by early philosophers and by some modern schools of strange thought. in this sense an elemental is supposed to be."nature-spirit presiding over the elements of fire, air, etc. a superstitious belief exists that these elementals or beings can cause good or evil, or that they can fill a room and cause disturbances or manifestations, or influence our thinking, hearing, and seeing. needless to say, there are no elementals in this sense. emanations.the radiations or projections from all

HAMIL THE ROSICRUCIAN SEER

e 1 890s. 5theirwins were granted a great favour as hockley normally refused to loan his crystal mss. cagliostro was the main spirit raised by the irwins in their scrying experiments. 6 see note2of letter 19.7comtedegabaliswas written by abbe montfaucon de villars and first publishedinparis in 1670.thehero of the novel meets the comte de gabalis, a german qabalist, who teaches him the doctrine of elemental spirits, adding a new dimension by describing the meeting of elemental spirits and mortals.thenovel was not associated with rosicrucianism until two english translations appeared in 1680. 8 nicholas culpeper,theenglishphysitian(165;2)characterized as astrological botany derived from aristotle. william salmon,botonolo255gia,(1710. maynard is untraced.43 [no address [undated] mydearbro. ir

HELENA BLAVATSKY NIGHTMARE TALES

ess you consent to it of your own free will, however, you will have to be left in the power offorces which will harass and persecute you to the verge of insanity. know that the development of 'longvision [clairvoyance- which is accomplished at will only by those for whom the mother of mercy, thegreat kwan-on, has no secrets- must, in the case of the beginner, be pursued with help of the air dzins(elemental spirits) whose nature is soulless, and hence wicked. know also that, while the arihat 'thedestroyer of the enemy' who has subjected and made of these creatures his servants, has nothing to fear; hewho has no power over them becomes their slave. nay, laugh not in your great pride and ignorance, but listenfurther. during the time of the vision and while the inner perceptions are directed t

rom the library oftzionene have i devoured, obtaining thereby mastery over several kinds of invisible beings of a lower order.but the great secret of power over the terrible daij-dzin i could not get. it remains in the possession of avery limited number of the highest initiates of lao-tze, the great majority of the yamabooshis themselvesbeing ignorant how to obtain such mastery over the dangerous elemental. one who would reach such powerof control would have to become entirely identified with the yamabooshis, to accept their views and beliefs,and to attain the highest degree of initiation. very naturally, i was found unfit to join the fraternity, owing tomany insurmountable reasons besides my congenital and ineradicable scepticism, though i tried hard tobelieve. thus, partially relieved of

HINE PHIL ASPECTS OF EVOCATION

vous system. in short, physiological gnoses of the sort used by magicians in ritual can produce such toroid structures. the above has interesting implications for both magicians and researchers into earth mysteries. over the past year, i have been conducting a great deal of research into the creation, usage, and aetiology of evoked entities, including both the demonic forms of the goetia and the .elemental servitors. created by magicians to perform a specific task. in the latter case, the process is very much one of creating an .information matrix; that is, of laying down a set of instructions which define the nature, abilities, and functions of the entity. into this information matrix is projected energy, which forms the entity as a whole, which is then able to act, independently of its c

, which forms the entity as a whole, which is then able to act, independently of its creator. a purely psychological or subjective account of this process cannot account for the ability of such an entity to manifest results (in accordance with the creator.s intent) in the physical world. following choronzon.s ideas on chaos dynamics, it seems likely to me that in evoking, and thereby creating, an elemental servitor, one could be bringing into existence a structure such as is outlined above. if we can accept (at least in theory) that these structures are capable of retaining information over time, then we could be looking at a partial model for a wide range of phenomena associated with discrete .spirits. in my experience (and that of colleagues, the more .work. that is given to an elemental

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ut, from my point ofview, i should not waste my time in any controversy with or about them. at one time, i was always writing letters to the papers. now, the one thing needful appears to me to be to concentrate yourself upon the one thing of attaining to adeptship of some sort. olcott and others have said to me "why i am glad you see what i perceived. the question is how to expel the foe [i.e, an elemental. the pentagram used with the proper invocations &c &c, according to the rules of the 73 chacombe vicarage 30 december 1892 the letters 39 1 georges boulanger (1837-91, french general and minister of war, had headed a brief authoritarian movement which threatened to topple the third republic in 1889. he had recently died in exile in brussels. don't you publish something" i answer, it is a

tship so as to be able to command, to accept the services of elementals is most dangerous, as they are sure to turn the tables on you, sooner or later, and you come to great grief. i fancy you, at one time, did too much of spiritualism. just as i took leave of your good wife, a something in the expression of her face struck me, upon which i have since reflected that probably she is vampired by an elemental. you told me she was a medium. now, all mediums are liable to be preyed upon by elementals. i have known some dismal cases of it. you cannot be too careful in these matters. i had my photograph mounted and framed to hang up to contemplate. mrs ayton joins me in wishing you both a very happy new year and success in x:xxx [i.e, alchemy. i have been too busy to touch my chemicals yet. in ha

HP LOVECRAFT A DARK LORE

se, new england s virgin granite showing grey and austere through the verdure that scaled the crests. there were gorges where untamed streams leaped, bearing down toward the river the unimagined secrets of a thousand pathless peaks. branching away now and then were narrow, half- concealed roads that bored their way through solid, luxuriant masses of forest among whose primal trees whole armies of elemental spirits might well lurk. as i saw these i thought of how akeley had been molested by unseen agencies on his drives along this very route, and did not wonder that such things could be. the quaint, sightly village of newfane, reached in less than an hour, was our last link with that world which man can definitely call his own by virtue of conquest and complete occupancy. after that we cast

INITIATION INTO HERMETICS

ourth, i.e, the earth element. through realization in this element came out the fiat, it shall be. details concerning the specific influences of the elements in the various spheres and kingdoms, such as the kingdoms of nature, of animals and of human beings will be found in the following chapters. the main point is that the reader gets a general impression about the workshop and the effect of the elemental principles in the entire universe. 6. the light light is established on the principle of fire. light without fire is unconceivable and for this particular reason it is an aspect of the fire. each fiery element can be converted into light and the other way around. therefore light involves all the specific qualities such as shining, penetrating, expanding. the opposite of light is darkness

as the oriental philosophy puts it, but its signification reaches farther and is a very deep one. instinctively all men have the feeling that something good can bring good results only and again all the evil must end up with evil or, in the words of a proverb, whatsoever a man sows, that shall he reap. everybody is bound to know this law and to respect it. this law of cause and effect governs the elemental principles, too. i have no intention to enter into details of this law, which could be expressed in a few words, as they are quite clear so that every reasonable man will understand them. subject to this law of cause and effect is also the law of evolution or development. thus development is an aspect of the karma law. man 9. about the body man is the true image of god; he has been creat

spirit is the immortal part and the image of god. it is not easy to define something divine, immortal, imperishable, and to put it into the correct terms. but here, as well as with any other problems, the key of the four-pole magnet will be a great help for us. from the supreme prototype (akasa, the original source of all beings, has proceeded the spirit, the spiritual ego with the four specific elemental qualities, proper to the immortal spirit, which was created in god s image. the fiery principle, the impulsive part, means the will (volition. the airy principle shows up in the intellect (mind, the watery principle respectively in the life and the feeling, and the earthy principle is representing the union of all the three elements in the consciousness of the ego. all the other qualitie

e earthy principle is representing the union of all the three elements in the consciousness of the ego. all the other qualities of the spirit are based upon these four original principles. the typical part of the fifth, say the etheric principle (akasa) manifests itself, in the highest aspect, in the faith and, in the lowest form, in the instinct of self-preservation. each of these mentioned four elemental principles has many other aspects corresponding to the law of analogy of the polarity or the positive and negative elements. all of them together form the ego or the spirit. for this reason, we can make the fiery principle responsible for strength, power and passion; memory, power of discrimination and judgment are ascribed to the air principle, conscience and intuition to the principle

there are principally the deceased ones whose astral bodies have been dissolved by the elements in the course of their ripening, and allotted, according to the degree of perfection, to regions corresponding to their mental sphere. besides the mental sphere is the sphere of the so-called elementals, beings created consciously or unconsciously by man as a result of repeated and intense thinking. an elemental being is not yet so condensed to form or to assume any astral shape for itself. its influence is therefore limited to the mental sphere. the difference between an ideal form and an elemental lies in the fact that the ideal form is based on one or several ideas. on the other hand, the elemental is equipped with a certain quantity of consciousness and therefore with the instinct of preserv

n ideal form and an elemental lies in the fact that the ideal form is based on one or several ideas. on the other hand, the elemental is equipped with a certain quantity of consciousness and therefore with the instinct of preservation, but otherwise it does not much distinguish from other mental living beings, and it can even take the same shape as the ideal form. the adept often resorts to these elemental beings. the problem of how to create such an elemental, how to preserve it and how to utilize it for certain purposes, will be approached in the practical section of this book. there would still be quite a lot to be said about the particular, specific properties of some beings. but all that we have pointed out previously should be sufficient to stimulate the work and contribute to a succ

ISIS UNVEILED

th a demon named zequiel won his fame through the subsequent trial of torralva. the procedure and circumstances attendant upon the extraordinary trial are described in the original papers preserved in the archives of the inquia- tion. the cardinal of volterra, and the cardinal of santa cruz, bot^ saw and communicated with zequiel, who proved, during the whole< torralva's life, to be a pure, kind, elemental spirit, doing niany benefice 125. tliot. wri^t: narralieem of sorcery and magic, ii, iz, zvul digitizecoy google wttch-btlrnings at bambebg and wobzbtlrg 61 actions and remaining faithful to the f^ndan to the last hour of his life. even the inquimtion acquitted toiralva on that account; and althou^ an immortahty
m i4 on eiemadti spirit "serpent, in the name of the tetra- grammafam, the lord; he commandi thee, by the angel and the lion" angel of darkness, obey, and run away with this hoty [eurdaed] wattr. eagle in cfaaiu, obey thia aign, and retreat bdon the breath. moving aerpent, crawl at my feet, or be tortured by titii toured fire, and ev^kirate before this holy incense. let wato' return to water itbe elemental spirit of waterji let the fire bom, and the air drculate; let the earth return to earth by the tirtue o( the pentagram, which i* the homing star, and in the name of the tetiagnmmaton which is tiaced in the cen- ter of tt ciwm cf lighl anun" it is unnecessary to try the patience of the reader any longer, althou^ we might multiply examples. it must not be forgotten that we have quoted from

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

he divine name already given should be audibly or subvocally vibrated, as many times as you feel may be necessary. one more feature remains to be stated, and this is most important, differentiating the initiated approach from the profane. to every planetary force in gcornancy, there is attributed a genius presiding over all matters covered by the definitions of that force. this genius is an earth elemental of considerable stature. his name is given in the following table, together with his sigil, a traditional word that merely means a signature. this sigil should be very deliberately and carefully drawn in the centre of the pentagram which has been traced. it should be visualized as clearly as is possible, while vibrating his name several times, either vocally or mentally. this places the

JASMUHEEN THE FOOD OF GODS

ist master tool 46 the body love tool 47 the lifestyle love tool 47 nourishment via solar energy& wind, earth and plant prana 50 the healing sounds, mantras and programming code tools 53 the nourishment of the microcosmic orbit 56 the dow power tool of the violet light& the divine amrita 61& pituitary& pineal gland activation 69 nourishment& our purity of heart 71 the nourishment of ecstasy tool. elemental equilibrium 72 other forms of nourishment 77 divine nutrition: the madonna frequency& the food of gods with jasmuheen 9 the food of the goddess 77 7. theta. delta wave feeding: a never-ending source 84 8. nourishing environments. the appropriate ashram 89 9. frequently asked questions 94 our internal organs, lions& lambs weight loss, sensitivity, equilibrium, yogi s& shaman energy reserv

e nourishment for these aspects of our self. this includes the taoist 6 healing sounds plus the use of specific mantras and the perfect health, balance, weight, image programming code. the nourishment of the microcosmic orbit tool. the dow power tool of the violet light& the divine amrita& pituitary& pineal gland activation. nourishment and our purity of heart. the nourishment of ecstasy tool and elemental equilibrium. nourishment from the food of the goddess. the above are just a few non-conventional sources that we will now focus on as tools of nourishment that can contribute to fulfilling all our hungers. below we will look at each in more detail and provide what you may require to hook into and experience being nourished by each source. where the techniques need greater clarification a

r glory. this means our psychic heart, which when walled or blocked eventually creates problems in the physical heart. combined with toxic diet, toxic thinking and toxic feeling patterns, we have the high incidence of heart attack which is rising in our modern world. the number 1 killer of western men and women these days are heart related problems. ecstasy 10. the nourishment of ecstasy tool and elemental equilibrium: we know that when the pituitary and the pineal glands are activated by the violet light and the luscious lifestyles program, they keep the brain wave patterns anchored in the theta. delta fields. we also know that when the elements come into a certain state of equilibrium, we can free the body from the restrictions of age or the need for earth s resources. before we go on to

bliss and ecstasy, i d like to recap on the below. the elements& the fields: after a decade of research into divine nutrition i was revealed the reality of the self .sustaining template. we touched on this device in my book bb1 and we will elaborate on this a little in the next section. however, upon closer investigation of how this dimensional biofield device operates, i discovered the secret of elemental equilibrium. how the elements come together as molecules around our light-body, and chakra system, is determined by our mental plane and emotional plane realities. when the elements of fire, earth, water, air, akasa and cosmic fire are in perfect equilibrium; the bio-system moves into a different energy band and becomes self-sustaining, provided we have created the energy grids to suppor

ids to support this and added the necessary programming codes for automatic activation when this equilibrium is reached. this equilibrium is achieved and also maintained via our day-to-day lifestyle and mental and feeling states. when a being is sensitized enough to bridge all kingdoms, then the gods of the elements can be called forth and instructed to rearrange themselves to support the perfect elemental equilibrium reality. this will then bring our bio-system into another level of freedom as the food of gods will nourish and water it in such a way that it is free also from the need to eat or age or sleep. this requires an extreme state of fine-tuning which is difficult to maintain due to our current global biofield mass frequency yet as more tune to the divine nutrition channel, the eas

r a few persons nearest to us. our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. nobody is able to achieve this completely, but the striving for such achievement is in itself a part of the liberation and a foundation for inner security. the nourishment of ecstasy: when we attain a certain elemental equilibrium, through our lifestyle, programming codes, intentions, will and purity of heart, then we enter into the realm of the food that comes from the experience of ascension of enlightenment, where we become totally filled with light. this is an experience where the food of the gods is literally flooding through our bio-system and nourishing us on all levels simultaneously. in this s

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

. sardonyx. dragon s tail. w. 2. indigo (opaque blue) purpure amethyst) mercury. matter qualified by light. u. 3. blue (azure) sapphire. jupiter. o. 4. green (yellow and blue) vert emerald venus. i. 5. yellow or topaz gold sol. e. 6. orange (red and yellow) tawny tenne jacynth dragon s head. a. 7. red least refrangible ray gules ruby mars) dragon s head. vowels. matter coagulate (as the sea. pure elemental matter (as the sky. living forms in matter (disclosed in light. fixed and stationary natural forms, and their spirits. red inflamed,or light fire in its flower, or glory. 2. seraphim. second. ther um fire inflaming, or flowering (in stage of flowering) blooming fire (as a being. elementumignis. first affection, or results (p r) pyr-fri-ga phrodite first. empyr um. 1. teraphim. 3. cherubi

K AMBER THE BASICS OF MAGICK

airies elves tritons storm angels brownies mermaids hobgoblins mermen lepricauns sirens harpies elementals are usually only visible to those with clairvoyant sight and are more likely to be seen at night in the mountains or country away from cities- especially if you are tired or sleepy. although elementals exist naturally, it is also possible to create one which will exist for a limited time- no elemental has immortality. a created elemental is called an 'artificial elemental. to the ancients, elementals were the physical explanation of the universe. however, some contemporary occultists see them only as symbols for forces and otherwise not 'real' at all. another word sometimes used for elemental is 'familiar (usually in medieval witchcraft; the term is ambiguous, as it might merely be an

ation of affirmation, which was discussed in an earlier lesson..to help to you achieve your goal (magical or otherwise, find a word or short phase which sums up what it is that you want to accomplish. write the word (or the basics of magick get any book for free on: www.abika.com 15 phrase) down 10 times each day until you achieve success. review questions 1) list the four elements. 2) what is an elemental? 3) what are correspondences? book list william britten, art magic (long out of print, but in some libraries. pete carrol, liber null. wing-tsit chan, a source book in chinese philosophy. manly hall, unseen forces* magick 5- chakras and meditation* according to east indian philosophy, man possesses seven major *chakras* or psychic centers on his body. each of these forms a bridge, link

basis of the supposed aura. it was obvious that he was actually observing after images from the students clothes! this brings us to the chart of aura colors on the next page. it is a general guide, based mostly on theosophical material. various groups may attribute different meanings to the colors. the colors we show on the chart are emotional in nature; useful if you plan to create an artificial elemental or do healing. surrounding yourself with a particular color will tend to produce the specific psychological effect described in the chart. that quality of color is useful in magick ritual .pa (next page) colors of the aura black malice dark gray depression pale gray fear brown materialism muddy gray selfishness or dull rust red energy bright red anger and force dirty red passion and sens

it contained until the magician is ready to release it. of course, the magick circle is basicly only a symbol, but it may eventually be possible to supplement the circle with electronic equipment for a similar purpose. we are researching the practicality of electrostaticly charged faraday shields. the basics of magick get any book for free on: www.abika.com 25 artificial elementals an artificial elemental is useful for certain tasks: 1) invisible watcher and observer, telling you what it sees; 2) psychic guard; 3) it can be used in healing; 4) it is helpful in other ways. ophiel calls the artificial elemental a 'familiar. producing your own artificial elemental is fairly easy. you must assume that the act has produced results, even if you do not immediately observe them. it is entirely po

ificial elemental is fairly easy. you must assume that the act has produced results, even if you do not immediately observe them. it is entirely possible to produce one of these little beasties and not know it (not being clairvoyant enough to observe it directly. therefore, and this is a general principle of any magick, never ignore forces you have set into motion. even though you may not see the elemental, you may nevertheless 'feel' it. warning- do not use artificial elementals for any kind of aversive magick at this point; they can be nasty little critters to get rid of. should you have to eliminate one of them which you created in error, you must re-absorb it back into yourself through your will; or in some cases you can 'exorcise' it. how to create an artificial elemental you can crea

rtheless 'feel' it. warning- do not use artificial elementals for any kind of aversive magick at this point; they can be nasty little critters to get rid of. should you have to eliminate one of them which you created in error, you must re-absorb it back into yourself through your will; or in some cases you can 'exorcise' it. how to create an artificial elemental you can create your own artificial elemental for various purposes. an artificial elemental is basically a thoughtform which has been strengthened with emotion. refer to the aura color chart in the previous lesson and decide what color to make the elemental, based upon your intended purpose. apple green is a good choice for general purposes. then decide on a shape or outline. do you want your elemental to resemble some sort of anima

KETAB E SIYAH

mulsified with any form yet resolved from its mass: light and darkness, air and earth, flame and sea; these things were all as one in those times. then did primal mummu come to learn a spell, the word of creation, and spoke it in the ancient disorder. thus did mummu create the archon race: three brothers and three sisters of great power: first-born, the she-beast leviathan, terrible and great, of elemental strength and fury, first and wildest of the archons; then second-born mot, king of darkness, dark of soul, bent and dwarfish thing; third-born yahweh, heed the name, bright king, noble, haughty, proud, then his eyes burned with wisdom and his arm and heart were strong; then brother, sister, mates, gog and magog, giants of most awesome aspect, 145 beast-like brute-kings, ogres both; last

the celestial brilliance that is our lucifer- for in him we thought embodied the will of god for creation and change. but now it transpires that order and origin are at extremes apart, and a choice is ill forced between the two. were it not for lucifer we should all be as beasts, knowing nothing of our selves, yet how indeed might we presume to order even our own thought without reference to the elemental bases of god? then michael turned to me and said, lucifer, thou host elected a direction whose end none can foresee, for it is estranged from the design of god. those who confirm thee do so as much for faith in thy 444 person as for sanction of thy ideal. and i perceive that, should thou fail in thy ambition, apocalyptic madness shall be thy ruin and damnation. then shall thy light peris

KNOWLEDGE LECTURE ONE

en normal activities and for the sake of grace, i'd like to see them performed without prompts. i'm not too concerned with perfection or quality, as long as it "looks good- thelemites note that the traditional g.d. qabalistic cross does not include iao] introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a mean

KNOWLEDGE LECTURE THREE

wma seven doubles trpkdgb twelve singles qxisnlyeczvh the holy place of the temple embraces the symbolism of the 22 letters. the table of shew-bread, the single letters. the altar of incense are the three mother letters. astral spirits are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and function. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of yhvh. wands to yod, cups to heh, swords to vau, and pentacles to heh (final. these four suits also refer to the f

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

t unseen evolution, which may be thought of as parallel to our own(*see plate, gthe evolution of life h in the hidden side of things, vol. i, p. 116 (1st edition) and just as our line of progress passes through the vegetable kingdom, the animal kingdom and the human kingdom, and then carries us on to the superhuman developments of adeptship, so does that parallel evolution run through the various elemental kingdoms, the kingdom of the nature-spirits, and then the kingdom of devas or angels. there are many levels of intelligence and holiness in this great angelic kingdom; and while it stretches upwards to heights far above those at present attainable by human beings, it has also members who are hardly at a higher level than our own(*in the course of involution the second great outpouring of

em a period equal in duration to one entire incarnation of a planetary chain- a period which, if measured as we measure time, would cover many millions of years. as a whole, this life-wave is spoken of as monadic essence when clothed only in the atomic matter of the various planes at different stages of its descent. when it energizes the matter of the higher mental plane, it is known as the first elemental kingdom. when it descends to the lower or rupa levels of the same plane it is the second elemental kingdom, and on the astral plane it is the third elemental kingdom. even when this monadic essence first comes before us, in the earliest of the elemental kingdoms, it is already not one monad, but very many- not one great life-stream but many parallel streams, each possessing characteristi

ane it is the third elemental kingdom. even when this monadic essence first comes before us, in the earliest of the elemental kingdoms, it is already not one monad, but very many- not one great life-stream but many parallel streams, each possessing characteristics of its own. the monadic essence ensouls the matter of the sub-planes below it on each plane or division of a plane, and thus forms the elemental kingdoms. it is the same life that goes on into the mineral kingdom, and then begins to ascend, and proceeds through the vegetable and animal kingdoms until, upon its junction with rays from the life of the first logos, human beings are formed. see man, visible and invisible, chapter vi) 354. those, however, are only the lowest members of the angelic kingdom; next below them in developme

out through the astral levels, and when he is asked what is his situation in the lodge, a deva, having for his lowest vehicle a body of astral matter (what is called in buddhism a kamadeva, at once steps forward and takes up his position above the head of the j.d. at the same time the attention of a number of nature-spirits wearing bodies of astral matter is aroused, and also a great mass of the elemental essence belonging to the third of the great elemental kingdoms is awakened into activity. then when the question as to the duties is asked, the deva captain draws round him those astral myrmidons, and arranges them as he needs them, and at the same time seizes upon the floating mass of elemental essence and welds it into thought-forms such as he requires to carry out the work that has to

es them as he needs them, and at the same time seizes upon the floating mass of elemental essence and welds it into thought-forms such as he requires to carry out the work that has to be done. 415. in exactly the same way the s.d. is represented by a deva captain whose lowest vehicle is built of the matter of the lower sub-planes of the mental plane (a rupadeva, and lie employs nature-spirits and elemental essence at his own level. it will be noticed that in each case not only the actual situation and duty of the official are defined, but also his relation to other officials, his part in the work as a whole. the deva captains corresponding to the three principal officers are all what are called in the east arupadevas, and they possess the consciousness and wield the forces of the planes wh

of the planes which they respectively represent. it is not easy for us to understand the working of forces at such levels, as they act upon the corresponding principles in man, and those principles are only slightly developed as yet in the majority of human beings. 416. by the time, therefore, that the last of the list of questions and answers has been exchanged, the whole lodge is pulsating with elemental life, all of which is filled with the most intense eagerness to launch itself upon the work in hand, whatever that may be. the elementals and nature-spirits of the different levels vary greatly in development and intelligence, some being fully defined and exceedingly active, whereas others are comparatively vague and cloud-like. but a very striking appearance is presented by the lodge wh

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

of the whole, were responsible for its creation and all life upon it. since then, any human who chooses to recognize the demons for who and what they truly are will understand. the demons are more than willing to teach and guide us if we only ask. after all, they are largely responsible for our existence. the editor comments that this particular story is a wonderful way to introduce your child to elemental demonolatry and the big bang theory without the typical religion vs. science conflict. the editor concluded by soliciting other original children s narratives from website visitors. see also demons for further reading: ask grandma gynna. http//www.demonolatry.com/parenting/gynna. htm. bedtime stories. http//www.demonolatry.com/parenting/stories. htm. satanic parenting. http//www.swampwit

that one manipulates during magical operations. in occult literature, the plane closest to the physical is referred to as the etheric plane, and the subtle energies of this realm are often termed etheric energies. etheric energies are subdivided into four categories according to the four classical elements of greek philosophy earth, air, fire, and water and hence are sometimes also referred to as elemental energies. it is from these etheric energies that the magician constructs the circle. as both consecrated space in the physical realm, and space that has also been etherialized by being raised in vibration, the interior of the circle is, in a sense, between the worlds. from this energized space a physical/etheric temple floating between the worlds it is easy for participants to extend the

in an attempt to communicate with the spirits through the practice known as scrying. communication with the spirits was possible through the use of the enochian language, a genuine, complex language of unknown origin with a solid grammar and syntax. each letter of the enochian alphabet features a john dee (national library of medicine) 64 demiurge numerical value a gematria and is associated with elemental, planetary, and tarot properties. the nineteen calls, or keys, of enochian were used by dee and kelly to conjure the angels. the first two keys conjured the element spirit, the next sixteen conjured the four elements, whereas the nineteenth key invoked any of thirty aethyrs or aires, probably representing levels of consciousness. kelly allegedly spoke enochian when the angels appeared in

ntury, when english astrologer john dee joined edward kelly in an attempt to communicate with the spirits through the practice known as scrying. communication with the spirits was possible thanks to the use of the enochian language, a complex tongue of unknown origin. its melodic sound is similar to sanskrit,greek, or arabic. each enochian letter features a numerical value, and is associated with elemental, planetary, and tarot properties. 82 ereshkigal the nineteen calls, or keys, of enochian were used by dee and kelly in order to conjure the angels. the first two keys conjured the element spirit, the next sixteen conjured the four elements, whereas the nineteenth key invoked any of thirty aethyrs or aires. kelly allegedly spoke enochian when the angels appeared in his crystal. one of the

LIBER 777

ancer 25 p 60 x [s] 60 apoplexy, thrombosis 26. 70 o 70 arthritis 27. 80 p 80 inflammation 28 x 90 y 700 cystitis 29. 100% 90 gout 30 e 200 r 100 repletion 31 t 300" 900 fever 32 p 400 t 300 arterio sclerosis 32 bis. u 400 sluggishness 31 bis. death (full insanity) table ii 18 liv. the letters of the name. lv. the elements and senses. lvi. the four rivers. lvii* the four quarters. lviii. supereme elemental kings. 11 w d air, smell lqdh hiddekel (e) jrzm mezrach tahoeloj 23 h c water, taste whg gihon (w) brum maareb thahebyobeaatan 31 y b fire, sight wcyp pison (s \wrd darom ohooohatan 32 bis# e earth, touch trp phrath (n) wpx tzaphon thahaaothahe 31 bis c a spirit, hearing. lix. archangels of the quarters. lx. the rulers of the elements lxi. angels of the elements. lxii. kings of the eleme

le. 6. crow. 3. vulture. 7. hawk. 4. swan. among insects 1. glow-worm. 2. beetle. among fish 1. sea-calf. 4. star-fish. 2. shell-fish. 5. strombi. 3. pullus. 6. margar. among metals 1. gold. col. xl. aaron s breastplate is very doubtful; we advise reliance on columns stones and tribes, we having chosen stones on bases of physical analogy to signs, colours &c. col. xlii. the following table of sub-elemental perfumes is important: a of a ambergris. d of a the gall of the rukh. c of a oncha. e of a musk. b of a civet. a of d lign-aloes. d of d galbanum. c of d mastick. e of d storax. b of d olibanum. a of c myrrh. d of c camphor. c of c siamese benzoin. e of c indigo. b of c oppoponax. a of e dittany of crete. d of e assafoetida. c of e clover. e of e storax. b of e benzoin. a of b saffron. d

in or amsu, and was identified by the greeks with pan. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably qebhsennuf, one of the children of horus. line 32: i have no idea who mako is. in the golden dawn z1 paper the children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the fou

LIBER ALEPH

encircle of limit, and it is as a mirror, reflecting diverse images without change in its own kind. so then it seeketh never to overlap the barriers of its plane; for this reason it is well to use it in operations of a very definite and restricted type. but although it be inert, yet is it most subject to change; for its number is four score and one, which is the moon; and these are alim, the gods elemental before h descending in their midst made them creative. so then thou mayst use constantly this formula to rearrange things in their own planes; and this is a most pragmatic consideration. t liber aleph vel cxi 92 gn de aquila sumenda (of consuming the eagle) ake in this work the eagle all undefiled and virginal for thy sacrament. and thy technick is the magick of water, so that thine act

LIBER CHANOKH

al view [the reversed letters which form the word paraoan are written in enochian for convenience, as our a and o are not distinguishable reverse from forward] plate iv. gives the complete attribution of the tablet of air. the 6th file is called linea patris. the 7th file is called linea filii. the 7th line is called linea spiritus sancti. this great cross divides the tablet into four lesser (sub-elemental) tablets, the left-hand top corner being air of air, the right-hand top corner water of air, the left-hand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examp

ains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. liber lxxxiv 5 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 .elders. as stated in the apocalypse] they are drawn of seven letters, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa line

n all 29. rii. 85. vastrim 9632 86. odraxti 4236 87. gomziam 7635 21503 30. tex. 88. taoagla34 4632 89. gemnimb 9636 90. advorpt 7632 91. dozinal35 5632 27532 plate x shows us the names of these governers in the four watch- towers. compare with plate iii. note that the sigil of each governor is unique; the four sigils at the corners of plate x. without the great square are those of the four great elemental kings. air tahaoeloj. water thahebyobeaatan.36 earth thahaaotahe. fire ohooohaatan.37 liber lxxxiv 19 the characters upon the table of watchtowers38 plate x 20 part ii the forty-eight keys or calls these are most solemn invocations. use these only after other invocations. key tablet hath 6 calls, 1 above other 5.1 1: governs generally as a whole the tablet of union. use it first in all i

on, also of angels of 4 terrestrial tablets, thus. 3: used to invoke angels of the letters of the line e x a r p for those of tablet oro as a whole and for the lesser angle of this tablet, which is that of the element itself, viz. i d o i g o. so for others. the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts3 t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spiri

as there are now far better guides to both .dee purist. and golden dawn enochian magick out there; the present edition was part of a project of producing good electronic copies of the magical instructions from equinox vol. i. some indication of what was intended for inclusion in the unpublished parts may be had from an advertisment which appeared in equinox i (3) promising for a future issue .the elemental calls or keys, with the great watch-towers of the universe. a complete treatise, fully illustrated, upon the spirits of the elements, their names and offices, with the method of calling them forth and controlling them. with an account of the heptarchicall mystery. it was originally intended to publish this together with the vision and the voice which appeared in equinox i (5. to adequate

make it pronouncable; the name as initially constructed. see note below. is thhbybaatnn. 37: these names are derived by the golden dawn from the perimeter of the sigillum dei meth by an excruciatingly complex process using various rules of counting, then interpolating additional vowels, in many cases more than strictly necessary to make the names pronouncable. as far as i am aware these .supreme elemental kings (or .angel overseers) are nowhere mentioned in the dee mss, although the characters referred to them by the g.d. do appear in the dee material, associated with the watchtowers (the g.d. elaborated the characters somewhat and rendered them in .flashing colours. one of the names, thaaoth (became thahaaotahe) appears in secundus, since in that instance the g.d. used dee.s rule of coun

LIBER CXX

(c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20lethe ritual of passing through the tuat liber cxx &odvv' introduction this rite, taken from materials in crowley s diary has the same numeration as liber cxx, samekh. in the matter of the directions, there are several markouts that make unclear whether he intends to use the ordinary elemental directions: e. air, s. fire, w. water, n. earth (as is implied in liber samekh, and used in the lesser pentagram, star ruby and others) or if he intends the directions of the cherubic signs (as in the planetary stations: e. fire, s. earth, w. air, n. water (used in the lesser hexagram, the star sapphire and others) or even the directions in liber reguli: n. air, s. fire, e. earth, w.wate

ections of the cherubic signs (as in the planetary stations: e. fire, s. earth, w. air, n. water (used in the lesser hexagram, the star sapphire and others) or even the directions in liber reguli: n. air, s. fire, e. earth, w.water. the only set of directions that agree with the order of the spell itself (ignoring markouts on the directions) and go in order of the verse to be said, is that of the elemental directions, which i have used. there are a couple of other lacunae that i have not attempted to fill in, though it is obvious what is intended. crowley sent this ritual to frater semper peratus as part of the material involved in an order called "the order of thelemites. in the order of thelemites (as also given in liber al vel legis) there are but three grades: the hermit, the lover, an

LIBER DCCCLX JOHN ST

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

perience i have had argues against such a theory. on the contrary, it will leave the reason quite intact, supreme lord of its own plane. mixing up the planes is the sad fate of many a mystic. how many do i know in my own experience who tell me that, obedient to the heavenly vision, they will shoot no more rabbits! thus they found a system on trifles, and their lord and god is some trumpery little elemental masquerading as the almighty. i remember my uncle tom telling me that he was sure god would be displeased to see me in a blue coat on sunday. and to-day he is surprised and grieved that i do not worship his god.or even my own tailor, as would be surely more reasonable! 7.32. how is it that i expect the reward at once? surely i am presuming on my magical power, which is an active thing, a

t. but o.m. thinks that they show an excited and unbalanced condition of john st. john.s brain, though he is almost too cowed to express an opinion at all, even were the question, is grass green? every small snatch of sleep, without exception, in the last three or four days, has these images. the ideal condition seems likely to be perfect oblivion. or (in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man fs waking; his waking another man.s s.madhi; his s.madhi.to which he ever strives? at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross!1 and by the hin

LIBER LVII

ounsel of .st. john (1 john iv. 1 .try the spirits, whether they be of god. no mistake when .st. paul. 4 liber lviii claims the discernment of spirits to be a principal point of the armour of salvation (1 cor. xii. 10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin- laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king.s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga,2 this mind is a v

LIBER LXVII THE SWORD OF SONG

ake him a spiritual thing? a nat2 lives 10,000 years .make him a nat then. said the magician, already beginning to fear that fate would be too strong for him, in spite of all his cunning .there.s some one working against us on the physical plane. we must transcend it. no sooner said than done: 1 .o the jewel in the lotus! aum. the most famous of the buddhist formularies. 2 the burmese name for an elemental spirit. the three characteristics 73 a family of nats in a big tree at anuradhapura had a little stranger, very welcome to mamma and papa nat .blessed indeed was the family. fiveand- forty feet1 away stood a most ancient and holy dagoba: and the children of light would gather round it in the cool of the evening, or in the misty glamour of dawn, and turn forth in love and pity towards all

LIBER LXXVIII

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 planetary trumps; 12 for the zodiacal trumps. make a gstory h of these cards. this story 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

LIBER MMCMXI NOTE ON GENESIS

of the eternal arose. that brow and those eyes formed the b of the measureless heavens: and their reflection formed the c of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation. but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+2+3+4+5+6+5= 26= hwhy. assiah; tetragrammaton as the elemental limitation, the jealous god..p. a note on genesis 9 one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get a, the father, the yellow ray of the dawning sun of creation; m, the mother, the blue ray of the great primaval waters; c, the son, the red ray: the ruach elohim* symbol of the red fire of god, which brooded (v. 2) upon the f

fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note..it may be objected to this enunciation of the colours that y, the father, is fire; that h, the mother, is water; that w, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the red powder cast upon

the face of the waters \ym (maim, even as it is afterwards set forth in verse 2. in the next word, taw, we find that the conjunctive w makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the kingdom of the shells, and how it should be redeemed by the son of man. and finally the word rah, ha aretz, the earth, hath four letters showing its elemental constitution, and its key is 17. also hope.hope in the earth as there is hope in heaven. and the last letter of the verse is (the letter of hope, by qabalah of* whose key number is 17: by taro.hope; whose title is daughter of the firmament, dweller between the waters. the initial h is but the article .the. for 11 is the number of the qliphoth; but when the fall had occurred and the sephi

LIBER O

in but i am not totally sure about this. the g.d. also taught a .supreme ritual of the pentagram. the routine for which in each quarter runs as follows: make appropriate spirit pentagram while vibrating the tablet of union name (exarp, bitom, hcoma, nanta) corresponding to the quarter; trace wheel of spirit symbol in centre while vibrating ahih (actives) or agla (passives; give spirit sign; trace elemental pentagram while vibrating the 12-letter name from the appropriate elemental tablet (oro ibah aozpi, etc. see liber chanokh; trace kerubic symbol while vibrating the hebrew name; give elemental sign. 12 the hexagrams shown in this part are all the invoking form. to make the banishing forms, trace the triangles in the same order and starting from the same point, but trace each triangle in

LIBER SAMEKH

n the direction of the path of the magician. the sigils are those given in the equinox i (7, plate x outside the square;20 the signs those shewn in vol. i no. 2, plate gthe signs of the grades. h21 in these invocations he should expand his girth and his stature to* this is an assumption based on liber legis ii, 78 and iii, 34. point ii 15 the utmost* assuming the form and the consciousness of the elemental god of the quarter. after this, he begins to vibrate the gbarbarous names h of the ritual. now let him not only fill his whole being to the uttermost with the force of the names; but let him formulate his will, understood thoroughly as the dynamic aspect of his creative self, in an appearance symbolically apt, i say not in the form of a ray of light, of a fiery sword, or of aught save th

try house. 20 plate x in equinox i (7) was an illustration to ga brief abstract of the symbolic representation of the universe h( gliber lxxxiv vel chanokh h) showing various sigils received during the dee-kelly workings; the four characters outside the square are said to be the sigils of the four gangel overseers h, referred to in liber 84 (possibly following a golden dawn tradition) as gsupreme elemental kings. h in the yorke goetia, the names and sigils appear at the head of each elemental section. the names are as follows: air (ar thiao &c) tahoeloj; fire (arogogorobrao &c) ohooohaatan; water (roubriao mariodam &c: thahebyobeeatan; earth (ma barraio &c: thahaaotahe. the characters (in order air, fire, water, earth) are: a c a a 21 see gliber o vel manus et saggitta h (liber vi) in the

es are as follows: air (ar thiao &c) tahoeloj; fire (arogogorobrao &c) ohooohaatan; water (roubriao mariodam &c: thahebyobeeatan; earth (ma barraio &c: thahaaotahe. the characters (in order air, fire, water, earth) are: a c a a 21 see gliber o vel manus et saggitta h (liber vi) in the yorke copy of the goetia, in addition to the names and sigils mentioned in the previous note, at the head of each elemental section is a stick figure in the appropriate elemental grade sign, along with the appropriate invoking elemental pentagram and hebrew name (again, see gliber vi, h cap. iv, for these. at the head of the aoth abaoth &c. section are shown the lvx signs, the mark of the beast (see note below) and the invoking active spirit pentagram with hyha; no signs, pentagrams or names are given for the

LIBER V VEL REGULI

e it (c) ordo templi orientis key entry, layout and endnotes by frater t.s. last revised 17.07.2004 e.v. the ritual of the mark of the beast 21 transcriber.s notes. this ritual was first published in appendix vi of magick in theory and practice (hereafter cited as mtp; it was written in 1921 at the abbey of thelema. a slightly earlier version with a measure of audience participation and different elemental quarter markouts exists in typescript. the mtp publication omitted all the figures. it was reprinted in the compilation gems from the equinox, with the further omission of the concluding essay/ rant. a corrected text with the omissions restored (from a typescript in the collection of the university of syracuse) was published in magick: book 4 parts iiv (weiser, 1994, second edition 1997;

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

and it seems to everyone that loki has lost the contest. deities, themes, and concepts 213 only later does utgarda-loki reveal to the asir: gthe one named logi was wildfire, and he burned the tray no more slowly than the meat. h the asir lose the other contests as well, failing to recognize not only the word for gfire h but also words for gmind h and gold age. h logi is named as one of the three elemental sons of fornjot in fundinn noregr (norway found, as the beginning of orkneyinga saga (the saga of the orkney islanders) is sometimes called, and in a section of flateyjarbok called hversu noregr byggdisk (how norway was settled. there appears to be no connection between this tradition and the story of the gods f visit to utgarda-loki. see also loki; utgarda-loki lokasenna eddic poem. lok

LUCIFERIAN SORCERY AND SET TYPHON

secrated sigil representing the vampyric aspects of self; along with the grave soil of a graveyard in which the sorcerer has rested in and meditated upon death. fetishes are considered a powerful tool in witchcraft and primal sorcery, as they are gateways of consciousness and a growing extension of the sorcerer. in making a fetish, consider the elements which would suit the desired purpose of the elemental. you are creating the famulus, from aspects of the self aided with the manes of the dead, willed into a form which exists through the fetish or storehouse, but ultimately is a repose of the sorcerer's consciousness. a vampyre within the context written of here is a word denoting the essence of the myths of old, essentially a predatory spirituality which the black adept slowly transforms

MACNULTY W KIRK KABBALAH AND FREEMASONRY

. columns or pillars except in the case of the glory which stands alone, the idea of duality occurs throughout the board from the black and white squares at the bottom to the sun and moon, an ancient symbol for the paired opposites of masculine and feminine, at the top. in the central area of the board duality is represented by two of the three columns; but here, as we rise from the fixity of the elemental existence of the physical world, the third column introduces a new idea. the striking thing about these columns is that each is of a different order of architecture. in masonic symbolism they are assigned names: wisdom to the ionic column in the middle, strength to the doric column on the left, and beauty to the corinthian column on the right.42 the three pillars, like the tree of life

y a coordinating agency. in masonic terms this idea is called the "rule of three" four worlds the universe as it was perceived43 by the renaissance philosophers consisted of "four worlds" the hermetica describes such a division with each of the four worlds associated with one of the classical "elements."44 kabbalah has the same division as review of "tree mechanics" will indicate.45 they are the "elemental" or physical world (asiyyah, the "celestial" world of the psyche or soul (yezirah, the "supercelestial" world or spirit (beriah, and the divine world (azilut. we can see that these same levels are represented on the board. the pavement represents the "elemental" physical world, the central part of the board including the columns and most of the symbols, represents the "celestial" world o

urney is an ascent in consciousness; from ordinary consciousness of the physical world, through the soul and the spirit, to a consciousness of the divine presence. reuchlin describes such an ascent in de arte kabbalistica;51 another can be found in the hermetica.52 some of these ascents are deeply christian in their character. in de occulta philosophia agrippa. rises through the three worlds, the elemental world, the celestial world, the supercelestial world. where he is in contact with angels, where the trinity is proved. the hebrew names of god are listed, though the name of jesus is now the most powerful of all names."53 viewed with these writings in the background, masonic symbolism certainly seems to reflect these ideas. the first degree on the tree of life the first degree tracing bo

MAGIC AND SPELLS

the spell to function normally for 1d4 minutes. an area dispel use of greater dispelling causes magic to work normally for 1d4x10 minutes. a wish or miracle spell permanently repairs all wild magic zones in a 30-foot-radius area (or a 30-foot- weave through the lioly (or unholy) power granted her. many types of magic- rune magic, shadow magic (not to be confused with the shadow weave, gem magic, elemental magic, even the elven high magic of old-have been spoken of down the years, but these are all merely different processes or paths to the same mastery of natural energies. this endless, ever-shifting web of forces is known as the weave. humans refer to the entity or awareness that is bound to the weave of toril as mystra, and worship her as their goddess of magic. the present mystra is a

ies: aerdrie faenya, angharradh, corellon larethian, deep sashelas, eilistraee, erevan ilesere, fenmarel mestarine, hanali celanil, labelas enoreth, rillifane rallathil, sehanine moonbow, shevarash, solonor thelandira. granted power: free point blank shot feat. dwarf domain spells 1 magic weapon 6 stone tell 2 endurance 7 dictum 3 glyph of warding 8 protection from spells 4 greater magic weapon 9 elemental swarm 5 fabricate (earth spell only) darkness domain spells 1 obscuring mist 6 prying eyes 2 blindness/deafness 7 nightmare 3 blacklight 8 power word, blind 4 armor of darkness 9 power word, kill 5 darkbolt 1 animate rope 6 fantastic machine 2 wood shape 7 major- creation 3 stone shape' 8 forcecage 4 minor creation 9 greater fantastic machine 5 wall of stone elf domain spells 1 true stri

`7 transmute metal to wood domain' planing 3 keen edge 8 iron body deities: gond, helm, ilneval, red knight, siamorphe, ubtao. 4 rusting grasp 9 repel metal or stone granted power: free extend spell feat. s wall of iron planning domain spells moon' domain' 6 heroes' feast' 1 endure elements 6 otiluke's freezing sphere 2 sound burst waterspout 3 water breathing 8 maelstrom 4 freedom of movement 9 elemental swarm 5 wall of ice (cast as a water spell only) moon domain spells 1 faerie fire 6 permanent image 2 moonbeam 7 insanity 3 moon blade 8 animal shapes 4 emotion 9 moonfire 5 moon path mentalism domain spells 1 random action 6 rary's telepathic bond 2 detect thoughts 7 antipathy 3 clairaudience/clairvoyance 8 mind blank 4 modify memory 9 astral projection 5 mind fog mor duin, moradin, nep

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

e law--the holy grail--the ages of the world- talismanic jewels--zodiacal and planetary stones and gems. 97 ceremonial magic and sorcery the black magic of egypt--doctor johannes faustus--the mephistopheles of the grimores--the invocation of spirits--pacts with demons--the symbolism of the pentagram. 101 p. 8 the elements and their inhabitants. the paracelsian theory of submundanes--the orders of elemental beings--the gnomes, undines, salamanders, and sylphs--demonology--the incubus and succubus- vampirism. 105 hermetic pharmacology, chemistry, and therapeutics the healing methods of paracelsus--palingenesis--hermetic theories concerning the cause of disease--medicinal properties of herbs--the use of drugs in the mysteries--the sect of the assassins. 109 the qabbalah, the secret doctrine o

ught: these combine click to enlarge the ptolemaic scheme of the universe. from an old print, courtesy of carl oscar borg. in ridiculing the geocentric system of astronomy expounded by claudius ptolemy, modem astronomers have overlooked the philosophic key to the ptolemaic system. the universe of ptolemy is a diagrammatic representation of the relationships existing between the various divine and elemental parts of every creature, and is not concerned with astronomy as that science is now comprehended. in the above figure, special attention is called to the three circles of zodiacs surrounding the orbits of the planets. these zodiacs represent the threefold spiritual constitution of the universe. the orbits of the planets are the governors of the world and the four elemental spheres in the

the hands of his three brothers; the second, the discovery of his mutilated body, the parts of which had been found and gathered after much labor; and the third--accompanied by great rejoicing and happiness--his resurrection and the consequent salvation of the world. the temple of the cabiri at samothrace contained a number of curious divinities, many of them misshapen creatures representing the elemental powers of nature, possibly the bacchic titans. children were initiated into the cabirian cult with the same dignity as adults, and criminals who reached the sanctuary were safe from pursuit. the samothracian rites were particularly concerned with navigation, the dioscuri--castor and pollux, or the gods of navigation--being among those propitiated by members of that cult. the argonautic e

this spiritual truth the buddhists used the wheel with eight spokes and raised their consciousness by means of the noble eightfold path. the ornamented border enclosing the three main panels of the table contains many symbols consisting of birds, animals, reptiles, human beings, and composite forms. according to one reading of the table, this border represents the four elements; the creatures are elemental beings. according to another interpretation, the border represents the archetypal spheres, and in its frieze of composite figures are the patterns of those forms which in various combinations will subsequently manifest themselves in the material world. the four flowers at the corners of the table are those which, because their blossoms always face the sun and follow its course across the

ld. the four flowers at the corners of the table are those which, because their blossoms always face the sun and follow its course across the sky, are sacred emblems of that finer part of man's nature which delights in facing its creator. according to the secret doctrine of the chaldeans, the universe is divided into four states of being (planes or spheres: archetypal, intellectual, sidereal, and elemental. each of these reveals the others; the superior controlling the inferior, and the inferior receiving influence from the superior. the archetypal plane was considered synonymous with the intellect of the triune divinity. within this divine, incorporeal, and eternal sphere are included all the lower manifestations of life-all that is, has been, or ever shall be. within the kosmic intellect

her or lower degree. goodness is sought by all. it is the prime cause of causes. goodness is selfdiffused and hence exists in all things, for nothing can produce that which it does not have in itself. the table demonstrates that all is in god and god is in all; that all is in all and each is in each. in the intellectual world are invisible spiritual counterparts of the creatures which inhabit the elemental world. therefore, the lowest exhibits the highest, the corporeal declares the intellectual, and the invisible i. made manifest by its works. for this reason the egyptians made images of substances existing in the inferior sensible world to serve as visible exemplars of superior and invisible powers. to the corruptible images they assigned the virtues of the incorruptible divinities, thus

MASTERING WITCHCRAFT

evolution, however the remnants of the nephelim, in fact. vassago, who you will also encounter in a later chapter, is one of these beings. finally, there are the spirits or shades of the dead themselves, such as will be dealt with in the rituals of necromancy in chapters 3 and 4. gods, demons, shades these constitute the chief inhabitants of the witches' pantheon. of course, there are many minor, elemental spirits which you will be dealing with in the course of your career, but they will generally be those which you yourself create. any talisman, image, alraun, or mandragore you may make will partake of the nature of an elemental. they are unseen versions of the homunculi of alchemical legend, servants of your will, called into being by an application of your witch power for the performanc

pposed to the respect and deference you will show to gods and demons. they should never, under any circumstances, be let out of the command of their witch creator. mickey mouse's "fantasia" broomsticks were based on a very old magical legend incorporated into lucian's philopseudes and later into the lay of st. dunstan, which graphically illustrates what can happen psychically if you ever let your elemental servants get out of control! magical times and seasons finally, as a novice witch or warlock, you will need to know about the times and seasons of the witches' year. these are the correct times when you will be able to recharge your magical batteries and draw down to yourself the new currents of elemental power to work your spells. the elemental power tides of the universe are marked by

he dark ever increasing. at halloween the tide of darkness again enters its full spate, and so the cycle recommences. to farmers and those whose work is subject to the seasons the ebb and flow of the solar tide is, of course, second nature, for it influences the entire life cycle of all that grove upon the earth. but for witches, it is observed chiefly in coven activities directed at drawing down elemental group power, hence the timing of their sabbats. the coven is seen to consist of a group mind which needs to be periodically recharged with power. this belief they hold in common with many organized religious cults, which is one of the reasons why the witch festivals often coincide with christian or druidic holy days. when you organize your own coven, you should be fully aware of the impo

that have eyes to see, often bearing in runes the witch's name, the symbol adopted by her coven (should she belong to one, and her rank in it if it possesses a hierarchy of any sort. they usually serve three purposes that of providing a means of recognition between members of different covens; a talismanic "link" with the collective mind of their own group by means of which they "plug in" to the elemental powers drawn down at the sabbats; and third, sometimes as a means of "fascination" that is to provide a reflective surface of the same sort often made use of by hypnotists when they wish to throw their subjects into a trance. the ring and pendant which often contain gemstones, are generally the only jewels which are put to the latter use, however. one jewel which definitely does not fit

dogs- be sure you are wearing an amulet of some sort before you cosy up to them! the third, and to the individual witch, most important type of vigilant robot, programmed solely to watch over the mentioned earlier in chapter 1. this may be a demonic entity such as vassago, who has been "bound" to some magical instrument such as a show stone or mirror, permanently or temporarily. it may also be an elemental creature formed by the combination of your witch power and some natural phenomenon. this type of magistellus becomes the protective spirit or watcher, a magical guardian for the home. they take time to formulate, but really can prove to be of tremendous value. for unlike the general earth spells which are effective to guard your home from general bad vibrations, to guard against out-and

ns, to guard against out-and-out magical attack, a magistellus is ideal; it possesses a definite will of its own, the entire aim of which is to protect the house and those that dwell in it from all offensive sorcery. as such, it is really a magical type of vigilant robot, programmed solely to watch over the safety of the home. a sorcerer's watchdog, in fact. two simpler types of magistelli of the elemental variety you should be conversant with are made from plants. the mandragore and the alraun traditionally, you should seek for a mandrake (to give it its english name) of the opposite sex to your own. this isn't entirely necessary, however, the main concern being that when you find one, you carve it to represent the sex opposite to your own. there are two genera of plants which traditional

MICHAEL FORD WITCHMOON

would for sure lay hold to one, and once he satisfied his lust he would murder them. it so happened that he had a daughter, who was a fair young damsel by which name was stubbe beel. she was said to be very beautiful. stubbe beell was also victim of her 16 16 fathers' lustful desires, not even she was free from his perversion and desire. at one length the devil sent unto stubbe peeter a succubus, elemental who was in flesh a beautiful and surreal woman. this woman was with him for seven years, and once her purpose unto stubbe was served, she disappeared. this did not falter stubbe peeter, he continued his lycanthropic changes and began shedding blood each day. the following matter doth stand as a special note of the wickedness of this abominable sorcerer. he beheld a proper youth for a son

star of babalon. the athame-dagger, wand, sword and chalice would always be used. ceremonial training is the most demanding in the advanced study and practice of a warlock or witch. each weapon should be consecrated at the appropriate time. the sword is blessed by horus, or baphomet, the chalice by 54 54 hecate or the goddess of the sea (witch queen, the wand by babalon or another fire associated elemental or spirit, the pentagram by the green man, pan or the witches sabbat goat. remember success is based upon an intent focus of will and investment in belief. belief, desire and will are the power points of success in any working. the kangling is an instrument that may be implemented within your own temple. a kangling is a tibetan instrument in origin used to call the shades of the dead to

and urge to take part in the sabbat. primarily the sabbat is based on astral union and the shedding of restrictive dogma and day side denials which take place within each sorcerer's life unless they live with a harem far away from civilization. the sabbat as described in general takes place deep in the forest, when the moon stands full in the night. witches, both male and female attend with their elemental servitors and imps, who participate in the ceremony, celebrating according to their masters' will while in their astral form. one god form often presiding over the sabbath is known as oz or baphomet, among other names. this god form often manifests on the astral plane as either: a mental or psychic focus of the group, wherein the form is mutually established so that each thought pattern

uardian if you will. i had invoked this energy before and found it quite beneficial in the avenues of mental strength, it also challenged all that was- wishing to devour it. i had fought it before, nearly going into choronzon, being saved only by the last threads of will which, ultimately proved those threads were actually ropes! i took to flying in the night, letting my direction be guided by an elemental i called tzba, a form which was created for night travels for a period of time. i knew the sabbat would draw me to it, i yearned for the communion which would offer abundant pleasure. my astral form kept strong in the wind, though i was observing all around me in a frantic pace of already dawning ecstasy and burgeoning excitement. i knew through will and control that i could remain in th

light, my astral wings drew me further into a wooded area. much fog lay across the landscape and the sight was beautiful. i knew that in the night i was free and, even though on the astral plane there are often wars among sorcerers, that i was safe unto myself. i had, after all, developed strength and protective walls from the blood and sexual fluids of two individuals from many nights of tantric elemental formations. i began to hear disembodied chants, in many different voices and tones, often sounding both angelic and demonic. i saw within the forest a vast clearing. a huge bonfire lit up the area, and various torches surrounded the area, beyond which were great shadows of night. a numerous assembly of witches had come, many in human form. their astral shapes were either beautiful or gro

s, although elementals are also born of desire and will, they can be charged with a specific purpose. the iron walls act only as a blocking force for unwanted spiritual energy which appears negative towards the will and psyche. its primary role is to protect against another taking control of your physical body, if such occurs it is possible for possession and split personalities to take place. an elemental form composed of will, blood, sexual fluid and visualization can offer a power-packed method of protection against this and other hazards. such elementals may be created or summoned by the consecration of sigils. the creation of such sigils involves the combination of various symbols representing the desired powers of the elemental. once combined and consecrated the sorcerer is able, wit

MICHAEL WYNN THE SOUL TRAVELERS

his day. to be exposed to the elements, is to be left outside and exposed to rain (water, dirt (earth, air (air, and sunlight (fire. magicians also make references to other properties, some truly are as generic as positive and negative, while other hidden properties may be a living being [spirit. as stated previously, a spirit can be bound to an object. the nature of these hidden properties, both elemental and planetary, is measured in personality, rather than in the mathematically-sound inches and pounds that physical properties are measured by. each of the elements and planets has correspondences to almost everything imaginable. everything from body parts, to odors, to points on the compass, to angels. listening to magicians explain why that odor, or that stone, or that type of tree corr

he compass, to angels. listening to magicians explain why that odor, or that stone, or that type of tree corresponds to a particular planet certainly makes for some comedy. so not only can someone insert the influence (property/essence) of, say, jupiter into an object, but the physical makeup--michael wynn's "the soul travelers" 48 of the object makes it inclined towards a particular planetary or elemental influence. in this case, one would choose objects whose physical qualities lent themselves to jupiter. many people believe that things like rabbit s feet have a natural occult essence of luck( i have not heard an occultist comment on this, but it s no more absurd than spitting into a frog s mouth. the metal copper, for instance, is inclined to the influence of venus. therefore, copper is

MICHAEL W FORD NOX UMBRA

ature of living beings. the ritual of the summoning of the vampyric familiar is an initiation rite of exteriorization. while the sorcerer is creating an exterior force from the interior (the self, this is a process which austin spare introduced from his linage within the luciferian mysteries. the magician creates a visual image of a vampyre shade from which is an exteriorized form of the self, an elemental of the mind. this is clearly a building point of the will and an act of becoming. when binding the vampyre to the self and the skull, the magician then sleeps with the form in a death posture overnight, awaking to the meditations upon shaitan in the noon-day sun. this aspect reflects the self in opposition, and how a balance is necessary and healthy. during the sleep the vampyre shade of

MORALS AND DOGMA

o purify the stagnant atmosphere. war is not a demon, without remorse or reward. it restores the brotherhood in letters of fire. when men are seated in their pleasant places, sunken in ease and indolence, with pretence and incapacity and littleness usurping all the high places of state, war is the baptism of blood and fire, by which alone they can be renovated. it is the hurricane that brings the elemental equilibrium, the concord of power and wisdom. so long as these continue obstinately divorced, it will continue to chasten. in the mutual appeal of nations to god, there is the acknowledgment of his might. it lights the beacons of faith and freedom, and heats the furnace through which the earnest and loyal pass to immortal glory. there is in war the doom of defeat, the quenchless sense of

ipus, is wounded from his birth, his real elysium can exist only beyond the grave. dionusos died and descended to the shades. his passion was the great secret of the mysteries; as death is the grand mystery of existence. his death, typical of nature's death, or of her periodical decay and restoration, was one of the many symbols of the _palingenesia_ or second birth of man. man descended from the elemental forces or titans [elohim, who fed on the body of the pantheistic deity creating the universe by self-sacrifice, commemorates in sacramental observance this mysterious passion; and while partaking of the raw flesh of the victim, seems to be invigorated by a fresh draught from the fountain of universal life, to receive a new pledge of regenerated existence. death is the inseparable anteced

father of all" there is always a sovereign power, a zeus or deus, mahadeva or adideva, to whom belongs the maintenance of the order of the universe. among the thousand gods of india, the doctrine of divine unity is never lost sight of; and the ethereal jove, worshipped by the persian in an age long before xenophanes or anaxagoras, appears as supremely comprehensive and independent of planetary or elemental subdivisions, as the "vast one" or "great soul" of the vedas. but the simplicity of belief of the patriarchs did not exclude the employment of symbolical representations. the mind never rests satisfied with a mere feeling. that feeling ever strives to assume precision and durability as an idea, by some _outward_ delineation of its thought. even the ideas that are above and beyond the sen

d, the all in the many, the varied year, life passing into innumerable forms; essentially inferior to none, yet changing with the seasons, and undergoing their periodical decay. he mediates and intercedes for man, and reconciles the universal unseen mind with the individualized spirit of which he is emphatically the perfecter; a consummation which he effects, first through the vicissitudes of the elemental ordeal, the alternate fire of summer and the showers of winter "the trials or test of an immortal nature; and secondarily and symbolically through the mysteries. he holds not only the cup of generation, but also that of wisdom or initiation, whose influence is contrary to that of the former, causing the soul to abhor its material bonds, and to long for its return. the first was the cup o

s of the punjaub, then called the country of the seven rivers, to whose intuitional or inspired wisdom (veda) we owe what are perhaps the most ancient religious effusions extant in any language, apostrophized as living beings the physical objects of their worship. first in this order of deities stands indra, the god of the "blue" or "glittering" firmament, called devaspiti, father of the devas or elemental powers, who measured out the circle of the sky, and made fast the foundations of the earth; the ideal domain of varouna "the all-encompasser" is almost equally extensive, including air, water, night, the expanse between heaven and earth; agni, who lives on the fire of the sacrifice, on the domestic hearth, and in the lightnings of the sky, is the great mediator between god and man; uscha

nclose the universe; the supernal monads to which all manifolds are referred, and through them to the one and simple; and finally the formal perfections, flowing forth from and still connected with the one eminent limitless perfection, are the causes of all dependent perfections, and so illuminate the elementary intelligences, not adjoined to matter, and the intellectual souls, and the celestial, elemental and element-produced bodies. the idra suta says: he, the most holy hidden eldest, separates himself, and is ever more and more separated from all that are; nor yet does he in very deed separate himself; because all things cohere with him and he with all. he is all that is, the most holy eldest of all, the occult by all possible occultations. when he takes shape, he produces nine lights

MOTTA MARCELO THE COMMENTARIES OF AL

the initiate; one must acquire certain high states of consciousness to appreciate it. each 'star' is connected directly with every other star, and the space being without limit (ain soph, the body of nuit, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it is right. each simple elemental self is supreme,very god of very god. aye, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! the reader will assimilate this more easily, on the intellectual plane, by considering the theory of relativity. from the point of view of initiation, the difference

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

t bay. the more complicated forms of magic require the magician to create a cabalistic circle of protection- in which a pentagram is visualized at each of the cardinal points, joined one to the other by a fiery circle with the magician at its center. there is more to it than this, of course. the protection of the four archangels is requested, along with the visualization of the archangels and the elemental forces associated with them. in detail, i ll be explaining how to do it later in this book. the pentagram represents man- the five points being his head, two arms, and two legs. inverted it becomes the symbol of baphomet, the goat of a thousand young. now to understand what baphomet represents, i need to give you a little lesson on the knights templar, a debased christian sect that pract

channel through which power can flow. open your eyes and go about your daily affairs. practice this rite daily. get the wiccan habit. set up those harmonic vibrations that are so essential to the craft. anytime you feel like putting a triumphant emphasis on to a magical working, or you wish to make absolutely certain that a particular spell or ritual is totally successful, align yourself with the elemental forces. it will add that final whammy of force and direction to your efforts. a thank you email paul c, an ardent student of the occult arts from, sent me an email not long ago. first, i want to thank you for making yourself available to answer questions online, he wrote. i truly appreciate it. here s my situation. i have several health problems i m using an occult ritual to heal. it see

axation induction and then perform the ritual. i feel this is helping me. somehow, i intuit that my progress is artificially slow, like i' somehow standing in my own way. i ve tried many things over the past few years to help. my question is: are you aware of any ways of strengthening a ritual? i replied to his email, explaining that the simplest way of strengthening a ritual is to align with the elemental forces of earth, air, fire and water. i suggested he should continue with the relaxation technique and add the elemental ritual to his magical workings. i ended the email by asking him to keep me informed of his progress. another email arrived from paul a few days later. since you asked, he wrote. last night i performed the elemental rite you sent me for the first time. it was a very pos

ast night i performed the elemental rite you sent me for the first time. it was a very positive experience! i put off starting it for a couple of days, as i could not find my trusty compass to make sure i was facing the four directions. i did a best guess even though my sense of direction could have been slightly off. amazingly, i felt a powerful sense of friendship and rapport with each of the 4 elemental forces and spirits as i spoke the words. i just let myself be infused with this feeling and considered it legit even< though the critical factor wants to dismiss it as imagination. paul s e-mail went on to say that performing the ritual gave him a very strong case of what he called the psychic hiss. you know that strong hiss you hear in your ears and feel resonating from where the base o

e. my enthusiasm might get me too far ahead of myself. there s still a ways to go. your suggestion seems to be a very helpful one, i ll keep you posted on the progress. thanks! using witchcraft to smooth your path through life if you have diligently studied and practiced awakening your magic power, and calling forth the spirits of the four cardinal points, you are ready to assimilate the magic of elemental witchcraft power. this advanced work is suitable only if you have developed a harmonic relationship with the elemental forces, if you have succeeded in awakening your magic power. enter your witching circle and face north, south, east or west. the direction that you face will depend on your desire. awaken your magic power, and as you finish taking the three breaths visualize an elemental

ant< you are now ready to begin. enter your witching circle. awaken your magic power. chant the magic word, misabu, over and over again for at least five minutes. ideally, the chant should begin as a shout and gradually fade away to a whisper. the magic word is pronounced: me-sah-boo. i would suggest you begin the chant on a sunday, at or near the full moon. the golden square spell gnomes are the elemental spirits of the earth. they have the general appearance of grotesquely deformed dwarfs, but despite their appearance gnomes are benevolent in nature. one occult belief is that gnomes are the guardians of buried treasure, and inhabit the darkest depths of mines. their essence can be found in the earth, wood and metals. this spell will help you to enlist their aid in your affairs. before yo

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e various movements of the officers. only when thoroughly conversant with these ideas, should the student attempt to place himself in his imagination within the ritualistic movements themselves. this should be done in segments, a little at a time, until he feels at ease practicing the ritualistic movements inhis imagination. the same type of procedure should be followed with each of the following elemental initiations. naturally, this involves a great deal of effort and time, and should be extended over many weeks or months. hurrying through it in order to get to the next grade will only defeat your own purpose, and you will derive next to nothing from what you do. again and again, it has to be stated-make haste slowly! don't hurry. some of the speeches made by various officers during the

ated into the psyche. again, i would suggest that the students select a simple consecration ceremony, such as that for the lotus wand, and analyze it with as much attention and care as he would have done the neophyte ritual in the preceding volume. apart from all else, it lays down the simplest possible forms or principles upon which ceremonies should be constructed. though the manufacture of the elemental weapons is a simple enough procedure, although a time-consuming one, these should be postponed until all the conseaation ceremonies have been studied closely enough to have yielded their ultimate secrets. there are far more complicated rituals depicted in volume i11 (old edition) but these particular shorter consecration ceremonies take the prize for simplicity, sincerity and efficacy. i

monies have been studied closely enough to have yielded their ultimate secrets. there are far more complicated rituals depicted in volume i11 (old edition) but these particular shorter consecration ceremonies take the prize for simplicity, sincerity and efficacy. i was particularly impressed by the skill and ingenuity involved in the writing, for example, of the consecration ceremony for the four elemental weapons. its virtuosity renders it altogether unique. these matters make one ponder anew the origins of the golden dawn and its teachings. what mcgregor mather has written and published is of course good; of this there is little question. but not one of three published works-the kabbalah unveiled, the greater key of king solomon, and the sacred magic of abramelinbears the intrinsic stamp

human consciousness. this sephirah completes the second triad, which is a triad of consciousness, as the firsttriad of the supernal light may be considered the triad of that which is supremely divine, the superconscious. nehnch, victory, to which the planet venus is referred, is the first sephirah of the third and reflected triad, and marks an entirely different order of things. here we enter the elemental sphere, where nature's forces have their sway. it is also the region in the human sphere of what we may term the unconscious. the magical tradition classifies this unconsciousness into several strata, and to each of them is attributed some one of the four elements, fire, water, air and earth. netsach is attributed <27> to the element of fire, and so far as concerns the classification of

ana. the third of that triad is yesod, the foundation, the ninth sephirah, the operation of the sphere of the moon. this is the airy sphere of the fourth dimension, termed in occultism the astral plane. here we find the subtle electro-magnetic substance into which all the higher forces are focussed, the ether, and it constitutes the basis or final model upon which the physical world is built. its elemental attribution is that of air, ever flo-g, shifting, andin a constant flux- yet because of that flux, in perpetual stabilitv. lust as the tremendous speed of the particles insures the stabilitv of the atom, so the fleeting forms and motio; of yesod* all its implications constitute the permanence and surety of the physical world. pendant to these three triads ismalkufh, the kingdom, referred

er, between the two pillars, where the first link is effected with his higher and divine genius. the neophyte ritual really stands by itself. it is an introductory ceremony shadowing forth all the major formulae and techniques. with the adeptus minor ritual it is concerned almost entirely with the light itself. the five grades that are placed between them have as their object the awakening of the elemental bases of what must develop into the instrument of the higher. awakened and purified <48' they may be consecrated to the great work, in order that they may become worthy vehicles for the indwelling of the light. first, however, it ishecessary that they be awakened. for, psychological truism that it is, until their presence is realised their transmutation cannot be accomplished. in symboli

REGARDIE TALISMANS

itional symbols to use when opportunity or necessity warrants: tradition has attributed a vast series of hierarchical names to each of these five elements, extrapolated from several sources, all of which will be found useful both in creating the talisman properly, as well as in ceremonially charging it. this table, found also in the appendix, provides most of the basic information relative to the elemental hierarchies that is needed in order to draw, paint, or otherwise create any talisman in terms of the five elements, as already described. it also contributes the necessary data for use in any ceremonial ritual undertaken to consecrate the resultant talisman. there is one more set of symbols that should be mentioned. it is the angelic name built up from the zodiacal triplicities, and is d

n dawn paper in these words: having made a magical talisman, you should use some form of charging and consecrating it, which is suitable to the operation. there are certain traditional words and letters which are to be invoked in the charging of a tablet, the letters governing the sign under which the operation falls, together with the planet associated therewith (if a planetary talisman. thus in elemental operations, you should take the letters of the appropriate zodiacal triplicity, adding al thereto, thus forming an angelic name which is the expression of the force. hebrew names as a rule represent the operation of certain general forces while the names on the enochian or angelical tablets represent a species of more particular ideas. both classes of names should be used in these operat

start the first letter g with a small circle, ending the last letter l with a short dash. this sigil should then be most carefully drawn in the centre of the circle. there are no established rules as to how this should be done. the student s own sense of design or his right ingenium is the only factor to be considered. for the centre of the fourth side, my decision is to make a large sigil of the elemental king whose name is taliahad. this name is converted into hebrew, which again will be found in volume i of the golden dawn, so there is no problem here. its tracing on the rose is thus: though it is not absolutely essential, i propose to use one last set of symbols the geomantic symbols and the emblems derived from them. there are three symbols attributed to the watery triplicity, but sin

e second method has been briefly described in volume iv of the golden dawn. the student who has gone thus far, and has to some extent studied the technical procedures once used in this magical order, should have no difficulty understanding or applying the following instruction. after preparing the room in the way laid down for the consecration of lesser magical implements, supposing this to be an elemental talisman, first formulate towards the four quarters the supreme ritual of the pentagram as taught. then invoke the divine names turning towards the quarter of the element. let the adeptus then, being seated or standing before the tablet, and looking in the requisite direction of the force which he wishes to invoke, take several deep inspirations, close the eyes, and holding the breath, m

rams five times over it, as if the pentagrams stood upright upon it, repeating the letters of the triplicity involved with al added. then solemnly read any invocation required, making the proper sigils from the rose as you pronounce the names. the first operation is to initiate a whirl from yourself. the second, to attract the force in the atmosphere into the vortex you have formed. then read the elemental prayer as in the rituals, and close with the signs of the circle and the cross (that is the rose-cross) after performing the necessary banishing. be careful, however, not to banish over the newly consecrated talisman, as that would simply decharge it again and render it useless. before banishing, you should wrap the charged talisman in clean white silk or linen. appendixes bibliography t

ROBERT KIRK WALKER BETWEEN WORLDS

istake [deriving. from this original [resemblance or reflection] of species through the elements. kirk uses this paragraph to mock the catholic church gently, and employs the frequently cited instance of the 'monk-fish, which was known persistently, along with other examples of mimicry, from medieval literature onwards. although we do not subscribe to these crude examples as proof, the concept of elemental-reflection of entities, and of morphol-ogy or morphic resonance, has gained a new scientific stature in recent years. 16 the suggestion that the gaelic seers ascribed the orthodox religious definition of good and bad demons or angels to a misunderstanding of the perennial metaphysics of reflection and polarity is rather a startling one, for this same concept is taught in esoteric traditi

ughton22 in england in the early twentieth century. while it does play some part in fairy tradition, it stems from poetic interpretation of christian dogma. the concept that the fairies are the spirits of the dead in a temporary or even permanent condition of subterranean life is widespread, and in tradition itself we find the ancestors, the recently dead, the fairies, and the gods, goddesses and elemental beings, all inhabiting the underworld together, sometimes jointly and sometimes in separate realms, dimen-sions, or states within the underworld. the tradition of a spiritual body being built by generosity or alms-deeds is found in various forms worldwide, and is by no means limited to gaelic or pagan-christian celtic belief. in the lyke wake dirge, an english song of reputedly ancient o

himself affirms) in training by certain seers, though usually they are freely mixed with general folklore of all sorts. page 30. a man of the second sight perceiving the operations of these forecasting invisible people. indulged through a stupendous providence to give warnings of. remarkable events, either in the air, earth, or waters. the method is again defined, and linked commentary 97 to the elemental fourfold model (see figure 8. at the close of his book kirk gives a typical esoteric elemental theory for the power of seventh children, as it arises (he says) from the fusion of the four elements with the spiritual power of the trinity (see page 70 and figure 8. page 30. he saw a. shroud creep up around a walking healthy person's legs. this is a classic example of second sight, and as t

rough the knothole of a tree is a widespread method of seeing into the other world; another method used by the women of the stewart family was to look through the wambe of a ring, again involving look through a hole or defined aperture. the changing of wind puts the initiate in peril of his life, for he is in neither world at his moment of initiation and vision, so a change of circumstance in the elemental realms can leave him trapped. to this day children are told in scotland that if the wind changes while they pull grimaces, they will be stuck so for the rest of their lives. grimacing is frequently associated with the presence of fairies, who grimace and present ugly looks to the unwitting seers in an attempt to put them off balance or to mock them. page 33 the usual method. to get a tra

ess, and though the two were, and are, frequently confused, kirk himself suffered from no such confusion. as soon as she set three crosses of straw upon [her] palm. a great ugly beast sprang out of the earth near her, and flew into the air. she divined the answers to her requests from the beast's limited range of behavior, either a positive or a negative reaction. this entity sounds more like the elemental or familiar spirit well known in witchcraft and magical arts, and not a fairy entity. the ritual of the straw commentary 106 crosses is found in many forms worldwide where christianity merges with a native religion or magical cult: it may have a pre-christian origin in the very primal magical arts that use simple natural objects to conjure spirits out of the earth. kirk suddenly leaves t

ker between worlds(pages 112-121) land itself, often seeming to reach into the distant prehistoric or dreaming past. a seer with a co-walker will lose that companion when abroad, but may in time, as kirk suggests, come to some acquaintance with the spirits of the lands in which he or she find themselves. now follows a series of biblical citations concerning the subtle or aery body. the concept of elemental air should not be confused with gaseous air, but is used repeatedly by kirk to define the lightest and most mobile of materialized energies. thus air and bodies of air are really the highest octave of matter, so light, subtle and changeable that it may not be seen without special visual faculties. following the biblical citations, we find the classical sources of authority for kirk's the

RUBY TABLET OF SET

ering existing in the world. rather, they view god as remote, intangible and amoral, unapproachable and undeserving of worship. 30 therefore the concept of god cannot be the basis of ethics for the setian. for is it not absurd to suppose that the ethical can be derived from the "will" of an impersonal and amoral being (or, more exactly, what is believed to be the will of such a being? in its most elemental form, the satanic/setian concept of god is identified with the unity of unconscious mechanical existence31. the "fall" of man vs. his rise: if one conceives of the natural universe as comprised of unconscious mechanical existence, what of the individual will, that concept so central to satanic/setian philosophy? the answer is that the will is a non-natural phenomenon which is alien to th

is right for him- while the temple makes a decision if he is right for it. differ though they may, the foundations of the first degree program was laid. the (1=[10] of the golden dawn was known as the zelator. it was followed by the (2=[9] theoricus, the (3=[8] practicus, and the (4=[7] philosophus. grades (1=[10] through (4=[7] were concerned primarily with "an understanding and mastery of the "elemental" forces governing the physical plane"(2) again, all this- plus some- is more clearly and more accurately covered in the searches of the first degree setian["more clearly and more accurately" is defined as dealing with having a great deal of obscure nonsense previously dumped overboard] after attaining (0=[0] through (4=[7, the golden dawn initiate could then expect to advance to what was

hich all inspiration flows. in it is blended the might and main of the mead dripping down from valhalla. in it is the very essence of life everlasting. h keeper of the graal partakes of the sacrament and then brings the chalice to each participant in turn. the summoning of the elements keeper of the elements faces north and traces the green trigram of earth, then gives sign of the enterer: ggreat elemental of earth, we unite with thee. we are centered and strong. we are the vessels through which our true wills manifest. h keeper of the elements gives sign of welcome: ggreat green powers of earth, come forth and aid and guard us in this work of art! h keeper of the elements faces west and traces the blue trigram of water, then gives sign of the enterer: ggreat elemental of water, we unite w

e, intuitive, and magical. the waters of our inner consciousness are calm, clear and crystalline. we are able to see into our depths and know our true wills. h keeper of the elements gives sign of welcome: ggreat blue powers of water, come forth and aid and guard us in this work of art! h keeper of the elements faces south and traces the red trigram of fire, then gives sign of the enterer: ggreat elemental of fire, we unite with thee. we have the power within to know our true wills and act upon them. h keeper of the elements gives sign of welcome: ggreat red powers of fire, come forth and aid and guard us in this work of art! h keeper of the elements faces east and traces the yellow trigram of air, then gives sign of the enterer: ggreat elemental of air, we unite with thee. we are focused

the celestial brilliance that is our lucifer- for in him we thought embodied the will of god for creation and change. but now it transpires that order and origin are at extremes apart, and a choice is ill forced between the two. were it not for lucifer we should all be as beasts, knowing nothing of our selves, yet how indeed might we presume to order even our own thought without reference to the elemental bases of god? then michael turned to me and said, lucifer, thou hast elected a direction whose end none can foresee, for it is estranged from the design of god. those who confirm thee do so as much for faith in thy person as for sanction of thy ideal. and i perceive that, should thou fail in thy ambition, apocalyptic madness shall be thy ruin and damnation. then shall thy light perish, a

e statements by the nine sorcerors were written or modified by the participants who were scheduled to speak them. 2. priestess linda j. reynolds and priest ronald l. barrett, jr, respectively ritual of the passage through the tuat classification: v2- b2r.1- 2 author: janice harris ii date: ca. xi-xii [lighting of candles and brazier [ringing of the bell [censing of the chamber [conjuration of the elemental forces] sekhmet! i summon you, goddess of fire. come forth from the barren wastes and burning heat of the desert. be with me this night. thoth! lord of mystery and magic, wrapped in starlight. come, bearer of wisdom, for i summon you this night. seb! lord of the earth, rise up from flaming lava spewn from the earth's core. come forth and join me this night. nu! awaken from thy slumber am

SALMANRUSHDIE THESATANICVERSES

desh. the imam is a massive stillness, an immobility. he is living stone. his great gnarled hands, granite--grey, rest heavily on the wings of his high-backed chair. his head, looking too large for the body beneath, lolls ponderously on the surprisingly scrawny neck that can be glimpsed through the grey-black wisps of beard. the imam's eyes are clouded; his lips do not move. he is pure force, an elemental being; he moves without motion, acts without doing, speaks without uttering a sound. he is the conjurer and history is his trick. no, not history: something stranger. the explanation of this conundrum is to be heard, at this very moment, on certain surreptitious radio waves, on which the voice of the american convert bilal is singing the imam's holy song. bilal the muezzin: his voice ent

; the use of water as well as paper in english toilets; the joy of running fully dressed through the first rains of the monsoon. disadvantages: cholera, typhoid, legionnaires' disease, cockroaches, dust, noise, a culture of excess. standing upon the horizon, spreading his arms to fill the sky, gibreel cried "let it be" three things happened, fast. the first was that, as the unimaginably colossal, elemental forces of the transformational process rushed out of his body (for was he not their _embodiment, he was temporarily overcome by a warm, spinning heaviness, a soporific churning (not at all unpleasant) that made him close, just for an instant, his eyes. the second was that the moment his eyes were shut the horned and goaty features of mr. saladin chamcha appeared, on the screen of his min

SATANGEL

n hebrew merkabah lore, they are the great wheels or many eyed ones. galgal meaning pupil of the eye. whilst the cherubim are god s charioteers, the ophanim are the actual chariots. in more modern terms, they are the archetypal u.f.o. or flying saucer. they are variously said to reside in the third and fourth heavens, and thus exist as the first emanations that may be considered as possessing the elemental developments of form and substance. it is here that heaven meets earth, and thus becomes exposed to potential corruption. the most powerful of mystics and magicians have been known to summon the angels of the throne and bind them as magical machines; thus gaining the perfect astral form and the abilities to travel to heaven, hell, through time, space, and the dimensions of para-reality

SATANIC BIBLE

hem. a large percentage of these people have special "attributes" which make their dependence upon you more feasible and much more effective. many psychic vampires are invalids (or pretend to be) or are "mentally or emotionally disturbed" others might feign ignorance or incompetence so you will, out of pity- or more often, exasperation- do things for them. the traditional way to banish a demon or elemental is to recognize it for what it is, and exorcise it. recognition of these modern-day demons and their methods is the only antidote for their devastating hold over you. most people accept these passively vicious individuals at face value only because their insidious maneuvers have never been pointed out to them. they merely accept these "poor souls" as being less fortunate than themselves

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

arth. there early philosophers sought to describe the nature of the universe using reason and logic. they formed the ionian or milesian school of writers and thinkers, which was the birthplace of greek philosophy. thinkers such as thales (c. 636 c. 546 bce, anaximander (c. 611 c. 547 bce, and anaximenes (sixth century bce) focused their attention on the study of nature. they were searching for an elemental building block of matter or for one primary substance or originating principle, the arche. the one primary substance or originating principle refers to the one substance that existed at the beginning of time. anaximander defined the primary source of everything as apeiron, or the unlimited and infinite (forever. anaximenes believed that everything was originally composed of air or vapor

y berber and arab relations continue to be tense at times in morocco and algeria. 166 world religions: biographies ibn khaldu n bedouin type and the city dweller, or the desert versus the town. for ibn khaldu n, the bedouin type represented the principle of disorder and restlessness, while the city dweller represented the idea of orderly behavior. civilization is always a battle between these two elemental forces, he believed. ibn khaldu n believed group solidarity was what made the establishment of dynasties possible. the group, family, or tribe with the strongest sense of such solidarity takes control. this solidarity can be increased by a commonly held religion, as with islam, or with common social or cultural characteristics. then cooperation makes division of labor in the society poss

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

to the force and room has been made for you. why not? it works for us. is this magic? yes. by the way, don't forget to say thank you! here are other experiments that you can do: when you are out in the midday and become too warm, why not ask for a cloud to shield you from the sun? it's a plausible request isn't it? after all, there are a lot of clouds hanging around doing nothing. why not have an elemental move its cloud over a bit and shade you with it? oh yes, don't forget to say thank you, as you may grow warm again. get the idea? want a breeze? how about holding back the rain for a few moments while you get inside? stock market tips and such come later to those who persevere. lucifer takes care of his own. need we say more? the path gets steeper congratulations! you have survived the f

TELESMATA AND FLASHING TABLETS

lors 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 external influences such as hate, love, worry, etc. should be banished. work in silence. 4. in addition to the physical telesmata, make certain that you are in harmony with the proper forces and the end result you wish to produce

nes to the point exactly opposite- this would yield two flashing colors. basic mode of charging and consecrating step 1 use the proper words and letters when charging a tablet. these would be the letters governing the signs under which the operator falls, along with the correct planetary association (only for a planetary talisman. an example is to take the letters of the appropriate triplicity in elemental operations. next, add the letters a.l (hermes) thus forming an angelic name. this angelic name is the expression of the force. example: earth operation (one method) example: earth operation b f j laxyw the above method is an abstraction from the names of the triplicities utilizing the corresponding letter from the path of the tree of life. another method is law for b only. most specific

vibrate the letters of the triplicities involved with the suffix -al added. step 9 read any invocation required while tracing the proper sigils from the rose as you pronounce the names. always follow the hierarchy. step 10 the first portion of the operation is to initiate the work from yourself. the second is to attract the force in the atmosphere into the vortex you have formed. step 11 read the elemental prayer as utilized in the grade rituals. 6 step 12 close with the rose cross and perform the necessary banishing ritual. do not banish over the newly wrapped telesmata. wrap the telesmata carefully up in white silk or white linen. geomantic figure by drawing various lines from point to point, the adept may create a telesmatic figure. these figures then attract to the ruling planet and id

in the spirit vision to the place it represents. once the adept has reached the plane, the adept should then invoke the power and ask for the strength to accomplish the matter desired. additional information and methods for a full ceremonial talisman consecration can be found in the z-documents. the above method is appropriate, especially for flashing tablets where a certain force is required. in elemental workings, the grade opening is extremely effectite2-4 telesmatic figures by g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity

TELESMATIC FIGURES

epresentatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r-159, fontana, california, 92337. 2 telesmatic figures thou mayest build up a telesmatic image of force. the sigil shall then be of potent service to thee for the tracing of a current. this current will then call into action a specific elemental force. know that this is not to be done lightly nor for thy amusement. the forces of the universe were not created for thy plaything. thou must perform thy practical magical works with great care and solemnity, ceremony, and reverence. to do less is to bring about destruction upon thyself and danger to those within your sphere of sensation. know then, that if thou createst a form in thy

king with telesmatic figures, invoke the highest divine names. telesmatic images cannot apply to the world of tylzta (in only a limited sense into ayrb, a telesmatic image in ayrb would be thou conceded) telesmatic forms are thusly attributed unto aryzty. let the adept be warned not to apply a telesmatic image 3 to a divine name in tylzta. the image would be of aryzty, and in aysa, it would be an elemental form. thou shall determine the sex of thy form by the predominance of masculine or feminine in the totality of the letters. thou shall avoid a jumbling of the sexes in the same form. divide into as many parts as there are letters commencing from the first letter and the upper part downward in order. irrespective of the testimony of the letters, some forms are inherently masculine or femi

form. divide into as many parts as there are letters commencing from the first letter and the upper part downward in order. irrespective of the testimony of the letters, some forms are inherently masculine or feminine based on tradition and sacred writings. example: sandalphon has a predominance of masculine letters but tradition dictates this form to be feminine. should thou wish to build up an elemental form of the name, thou will employ the colors of the path to which the letters apply. while this may at first seem awkward to the adept, thou will soon discover its elemental potency through practice. example of the letter a briatic plane- rather masculine than feminine, a spiritual figure hardly visable at all. headdress is winged. body clouded, veiled in mist. legs and feet are not see

ed and child-like. legs and feet, mailed with buskins, and wings are attached to them. assiatic plane- lunatic at times given to fits of mania. evil! bordering between bird and demon. angelic and spiritual forces of divine light have no gender in the grosser understanding of the term. thou mayest classify them according to masculine or feminine sides. gender is stronger in the lower forms such as elemental spirits, planetary spirits, olympic spirits, kerubic forms, fays, etc. thou wilt observe that in the higher forms, gender is correlated by either steady, firm or rushing. firmness is of the feminine nature, rushing is of the masculine. thou will know that although letters are classified by masculine and feminine, it must be noted that all letters containeth both qualities. those, then, t

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

these gods, entities, powers, or forces are said to be hierarchically arranged: the megalomania and rage of the psychopaths 41 "at the top, we have great entities often known as watchers, mighty ones, or gods..which can be contacted to bring a certain power to your rituals. then there are spirit entities or demons halfway between men and gods in their constitution..of course there are many minor, elemental spirits."18 huston says that talismans, images, and symbols and hand and body signs and the positions and prescribed actions of body parts will "partake of the nature of a spirit or elemental" in other words, spirits are attracted and supposedly go to work on behalf of the person who wears or displays the magical talisman, charm, image, idol, or symbol, or who practices and puts into ope

s an instructional device. abraxas, the gnostic rooster god, symbolic of the sun god. notice the two serpent legs, indicating the satanic doctrine of duality. 258 codex magica in tarot card decks, one of the cards depicts "the magician (also called the magus or the juggler, a young man holding up a wand in his right hand, and pointing to the earth with his left. on a table before him are the four elemental symbols, and above his head is the sign of eternity or infinity. he is the magus, the god-like human being integrated on all planes, the will liberated through gnosis, or knowledge. his gesture refers to the basic occult principle "that which is above is as that which is below" this design illustrates the ultimate blasphemy for its message is that satan is deity of the universe, that he

THE BOOK OF PLEASURE

same moral code we help desire to transgress. desire of those things denied, the more you restrict the more you sin, but desire equally desires preservation of moral instinct, so desire is its own conflict (and weakly enough. have no fear, the bull of earth has long had nothing to do with your unclean conscience, your stagnant ideas of morality. the microbe alone would seem without fear! 11: the elemental morality or fear of displeasing. the complexity of the belief (know thyself. the nature of belief equals all possibilities ultimately true by identification through culture to an idea of time, so what is not timely is not true, and what is not true, prognostication. thought of one thing, implies the possibility of another idea as contradicting but not dissociated, belief is to make "one"

THE CANOPIC GODS SYMBOLISM

their functions in material life, and guard them after so-called death, when the man that was has become an osirian. consider then, what are these vital organs and their functions. broadly, they may be divided into the alimentary system and the circulatory system, for in this classification we take no account of the brain or reproductive organs which belong to another classification, and are not elemental nor concerned in the maintenance of the life of the material body. each of these divisions may be further divided into that which divides or distributes the body and renders to the tplq that which is unnecessary or pernicious. from this arises a four-fold division as in the following diagram: with this key, the division becomes easy, for in the alimentary system, the stomach and the uppe

hawk, the subordinate form to the alchemic eagle of distillation, and the form also, of horus, the hiereus, beside whom is his station, and of whose symbolism he partakes. ahephi in the north, has the head of an ape. the symbology of the ape in ancient egypt is very complex. here it may be taken that while apis, the bull, represents the divine strength of the eternal gods, the ape represents the elemental strength which is far inferior and blended with cunning. ahephi, however, has other symbolism and other attributes. for by reason of the fertilizing qualities of the nile and of the fact that what is brought down by the nile as refuse from the land of the sacred lakes is, to egypt, its life and the source of its fertility, so there arises a correspondence between the nile and the lower i

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ication and healing. the celtic god, lugh is associated with fire. in the tarot it is the suit of wands (sometimes swords. it is also known as atziluth, the archetypal world. the elements so far have been presented in what is know as the hermetic, or western mystery tradition. this is a system that has its roots in egyptian, hebrew and greek teachings. it should be noted that this is not the only elemental system in the world. in the orient they have five elements. these being metal, wood, water, fire, and earth. north of the ancient roman empire, the teutonics used frost, fire, and water. while the celtic tribes called them sky, land, and sea. this background denotes sections taken from my personal book of shadows. above the realm of man and elements, there dwells the one which are two. w

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

vices of one of great britain s most gifted clairvoyants to see if he might be able psychically to verify the girls accounts of fairies near cottingley. the psychic sat down with elsie and frances in the little valley and found that he was able to see even more of the fairy realm because of his mediumistic abilities. according to his great sensitivity, the entire glen was alive with many types of elemental spirits wood elves, gnomes, fairies, and graceful water sprites around the valley and stream. try as he might, though, the clairvoyant was unable to project to the fairies the amount of psychic energy necessary to allow them to materialize. it appeared that only the young girls had the unique blend of innocence and wonder that could somehow supply the fairies with the necessary energy to

ety for psychical research for the purpose of examining allegedly paranormal phenomena in a scientific and unbiased manner. dogma a principle, belief, or set of beliefs considered to be absolutely true, whether religious, political, or philosophical. ecclesiasticism principles, practices, activities, or body of thought that is all-encompassing and adhered to in an organized church or institution. elemental spirits a lower order of spirit beings, said to be usually benevolent and dwell in the nature kingdom as the life force of all things in nature, such as minerals, plants, animals, and the four elements of earth, air, fire and water; the planets, stars, and signs of the zodiac; and hours of the day and night. elves, brownies, goblins, gnomes, and fairies are said to be among these spirits

soon dissipates. although satanism and witchcraft have become synonymous in the popular mind for many centuries, they constitute two vastly divergent philosophies and metaphysical systems. generally speaking, witchcraft, the old religion, has its origins in primitive nature worship and has no devil or satan in its cosmology. while some traditional witches seek to control the forces of nature and elemental forces in both the seen and unseen worlds, others are contented to work with herbs and healing. in essence, what many have described as the power of witchcraft throughout the ages may be the effective exercise of mind over matter, those abilities in the transcendent level of mind that today we term psychic or mental phenomena. true satanism although manifesting in a multitude of forms an

ther irregularities to dream research. electroencephalographic dream research researching dreams using a electroencephalograph to aid the researcher in the brain activity of the one being studied. electromagnetic of or pertaining to the characteristics of an electromagnet, which is a device having a steel or iron core and is magnetized by an electric current that flows through a surrounding coil. elemental spirits a lower order of spirit beings, said to be usually benevolent and dwell in the nature kingdom as the life force of all things in nature, such as minerals, plants, animals, and the four elements of earth, air, fire and water; the planets, stars, and signs of the zodiac; and hours of the day and night. elves, brownies, goblins, gnomes, and fairies are said to be among these spirits

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

d in premiere, november 1997, as saying that he didn t want to make a film about whether or not the two young girls had faked the fairy photographs. sturridge emphasized that his film was really all about, the need to believe beyond what you can see. interestingly, yet another film about the cottingley fairies, photographing fairies, appeared in 1998, and director nick willing chose to depict the elemental beings primarily as spirits. m delving deeper bord, janet. fairies: real encounters with little people. new york: dell publishing, 1998. chollet, laurence. under the fairy influence. the record, march 14, 2001 [online] http//www. bergen.com/yourtime/lc14200103146.htm. dubois, pierre, with roland sabatier and claudine sabatier, illustrators. the great encyclopedia of fairies. new york: si

ther irregularities to dream research. electroencephalographic dream research researching dreams using a electroencephalograph to aid the researcher in the brain activity of the one being studied. electromagnetic of or pertaining to the characteristics of an electromagnet, which is a device having a steel or iron core and is magnetized by an electric current that flows through a surrounding coil. elemental spirits a lower order of spirit beings, said to be usually benevolent and dwell in the nature kingdom as the life force of all things in nature, such as minerals, plants, animals, and the four elements of earth, air, fire and water; the planets, stars, and signs of the zodiac; and hours of the day and night. elves, brownies, goblins, gnomes, and fairies are said to be among these spirits

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ther irregularities to dream research. electroencephalographic dream research researching dreams using a electroencephalograph to aid the researcher in the brain activity of the one being studied. electromagnetic of or pertaining to the characteristics of an electromagnet, which is a device having a steel or iron core and is magnetized by an electric current that flows through a surrounding coil. elemental spirits a lower order of spirit beings, said to be usually benevolent and dwell in the nature kingdom as the life force of all things in nature, such as minerals, plants, animals, and the four elements of earth, air, fire and water; the planets, stars, and signs of the zodiac; and hours of the day and night. elves, brownies, goblins, gnomes, and fairies are said to be among these spirits

THE GOLDEN ESSENCE

he final element? how does this all tie smoothly into to the actual, ground level performance of the housle itself? this brings us all back to where we started: in the notion of the culmination of the world-cycle, and of the universe, and its purification by fire and re-birth. the housle sacrament is doing nothing less than showing the pattern of the universe reach its culmination and renewal. an elemental scheme can be applied to the entire evolution of the fire of reality, from the grossest to the most subtle: the sources or great parents can be represented by earth and water; the son or daughter by air, and the child by fire; at the culmination, the fire returns to its source, to purify and renew it- the last returns to the first, the omega to the alpha, the fire returns to earth and wa

such as language and imagination. it also has a unique property that we must speak of now- the power to make contact with deeper realities. this quality is also what gives human awareness the ability it has to act as a conduit for the forces that the symbols of the mysteries conceal and represent to our conscious minds. before we plunge into that discussion, let us say one more thing, and use our elemental scheme example that we used above to make our point: the earth and waters represent the basic awareness that all things share. the fire represents a transcendent drop of a new or evolved awareness. when the humans of the clay were given the drop of fire by the master in the first mornings of the world, an added level of awareness abstraction potential became a part of mankind s mindstrea

THE HOLY ROSARY OF THE BRETHREN

he adept is under no obligation to practice the rosary daily, it has been observed by those who do that it acts as an alchemical catalyst, keeping the practitioner, as it were, between the sacred pillars in a greater, more noticeable state of harmony, integration and balance. the rosary of our order has built within it the mystical formula of yhshvh. this is the greatest and most potent symbol of elemental harmony. it is directed by spirit, and thus, it sublimely evokes the forces of the four elements directed by the divine spirit. the physical shape of the rosary is in the shape of c; the symbol of a over the cross of corrosion. therefore, the adept is forewarned that the inner work must always proceed the outer work, that in a sense to the true adept, the outer work does not exist in tha

THE MAGICIAN S KABBALAH

without differentiation. the zohar calls this world the pavilion which veils the point (c) yetzirah, the world of formation, the level at which the general spirit is broken down into a crowd of individual minds (d) assiyah, the world of production. at each level the practical kabbalist works with a different mode of personification of the divine, in that at the world of assiyah he works with the elemental spirits, in the world of yetzirah he works with the angels, in the world of briah the archangels, and at the world of atziluth he works directly with the ten names of god in each of the sephiroth (see table one. however, the basic idea is that the universe is broken down into four layers of functionality, each of which resonates with the others. a more practical example of a "four worlds

igher up the hierarchy an item or individual is, the more is their co-ordinating function on a scale of complexity (such as a queen in a beehive, a sun in a solar system, or a company director. this is important to consider in defining which world is to be considered or worked with for the practical kabbalist. it may be that some contemplations or workings are best effected in assiyah or with the elemental beings, and others more effective by working with the archangels or the correspondences of briah (c) the multiverse the concepts involved with the "many worlds" or "copenhagen interpretation" of quantum physics can be reconciled with the kabbalistic system through the nature of the four worlds and the description kabbalah gives through genesis. however, the basic idea of multiverses is n

e tarot cards in the lesser arcana are related to each of the sephiroth based on the simple principle of equal numerations. thus, the aces are attributed to kether, the twos to chockmah, and so forth, down to the tens which are attributed to malkuth. the court cards are attributed to the elements, and the major arcana are attributed to the paths, and through them to the zodiacal, astrological and elemental systems. the suits of the cards are said to represent the worlds, or levels, at which each of the sephiroth are acting. thus, for chockmah we have; two wands dominion fire atziluth two cups love water briah two swords peace air yetzirah two pentacles change earth assiah the two of wands represents the energy of fire, which is in its highest aspect as "that invisible fire that darts and f

tion, contemplation, or meditation, and the practice of bhakti yoga, which is the union with deity through the practice of devotion. as seven, the number of netzach, is often taken to be the number of completion, we can see that as the initiate rises to this sephirah, he completes equally at one level the work of the lower sephiroth. indeed, the golden dawn stated that the advancement through the elemental initiations of the lower sephiroth "in a sense, quitteth not malkuth. that is to say, partly, that the work of those grades is aligned to ones outside observations, even when directed at the psyche, whereas the work beyond that point has undergone the holy inversion and is involved with the upper sephiroth and the experiences and states that transcend the personality construct. further

ose (taken as a symbol of tiphareth) and the lamp (a symbol of kether and the ain soph aur) are both attributed to netzach, which may reflect its sevenfold nature of completion. the seven-petalled rose alludes to the sevenfold pattern, and was used by bosch as emblem dccxxiii of the ars symbolica, and by fludd in the summum bonum. it is to this rose of completion that the golden dawn aim in their elemental initiations, as a preshadowing of the rose cross of tiphareth and the rose of light in kether. charles harness uses this symbology in his magnificent short story "the rose, where the next stage of human progression is embedded in the ballet of the "nightingale and the rose. in the original story of oscar wilde's from which this fictional ballet is based, the nightingale sacrifices itself

ch is the house of the sun, and again refers to netzach's relationship to tiphareth, to which the sun is ascribed. she also was responsible for keeping the forces of chaos breaking through into the world, which denotes netzach function in maintaining a regularity to the expansions of chesed. harmachis is horus of the horizon, and is connected with the sphinx, which in turn is symbolic of the four elemental sephiroth. the horizon is that of the veil of paroketh. the sephirah embodies the energies of transmutation through sacrifice, hope and rebirth. this sequence is explored in the appropriate ritual of the sapphire temple given later. chapter eleven; hod, the crystal watercourse in the psyche, hod is the intellect as balanced against the sephirah of the emotions, netzach. the alchemical he

THE MIDDLE PILLAR

the glandular and sympathetic nervous systems. as such it is that part of our being which regulates the circulation of the blood, the pulsation of the heart, our digestion and respiration. all the promptings of desire and the urges of passion that spring unbidden within us, have their seat in nephesh. this is the underworld of the psyche through which we get comparatively close to nature, to the elemental side of life. it is the undermind in which function the primary instincts of selfpreservation and reproduction. it is the seat of the sex instinct itself. the jungian concept of the unconscious might be the appropriate term for this side of life, as is held by the freudian school, whereas the much abused word superconscious would be distinctly descriptive of the supernal sephiroth of the

pecific purpose. and the charged image becomes a sacred icona living symbol of the force it represents. 29. the archangel of earth. also called uriel (raphael, michael, and gabriel are the archangels of air, fire, and water, respectively) 30. these four colors are the usual colors given for the sephirah malkuth, which has the element of earth generally assigned to it. these are also the colors of elemental earth in the king scale. 31. these last two lines refer to visualizations in steps 11 and 12 in the lbrp (refer to endnote 20) regardie's suggested visualization of a pentagram on the chest and a hexagram on the back results in a total of 31 points on the five pentagrams and the single hexagram, the number of the divine name a1( 5. 32. this pravtice will eventually become second nature t

ally invoking a spiritual force by means of the appropriate pentagram or hexagram ritual, vibrating congruous divine names, and performing the middle pillar in a room or temple thus powerfully charged by the manifestation of this spiritual force, the result was all the more effectual and definitely realized in consciousness.l2 a simple ceremony which invokes the divine and archangelic currents of elemental force, using invocations composed of ecstatic passages from various sacred scriptures, is almost ideal for the purpose. 13 not only does h s method succeed in providing a neophyte with an introduction to the light of his own hgher genius and to the realm of magic, but it is a supreme techmque of self-initiation.14 various changes may be rung on a simple theme. and according to the the mi

ten. 14. regardie strongly advocated the idea of self-initiation, particularly in those cases where it was not possible to find a local temple of duly qualified initiators. 15. the eastern chakra system is fully described in part two, chapter eight. 16. according to golden dawn tradition, the highest must always be invoked first-the highest divine name, followed by archangels, angels, and finally elemental rulers and spirits (in principle h s can be compared to a military chain of command. if you want something to get done, you must contact the hghest ranking officer, who then delegates the work down to officers of lower rank) 17. some middle pillar healing techmques are given in part two, chapter ten. 18. regardie was both a chiropractor and a reicluan therapist. deep massage is an import

rdie, the golden dawn, 347. 2. once again, the term "circumarnbulation" is not appropriate here. it would be more accurate to describe this process as "circulation" or "circumagitation" of the light. 3. a chinese book of life. 4. these sections refer to malkuth as the physical realm, containing the four elements of fire, water, air, and earth. when malkuth is considered as the primary sephirah of elemental earth, these divisions represent the sub-elements (fire of earth, water of earth, air of earth, earth of earth. 5. see part two, chapter ten for a complete ritual of this sort, titled "the tree of life exercise" also called "the rite of three pillars" 6. meaning "lord, god of knowledge" 7. from the neophyte ceremony. see regardie, the golden dawn, 125. 8. this name may have a greek etymo

done either by administering a light shock as described above, or by denying oneself something that is pleasurable. this technique accomplishes two h g s. first, a constant vigilance is established whch generates a potent will power. second, the mind itself is placed gradually under the control of the aspirant's will. ths in turn helps the student's faculty of concentration immensely. the rite of elemental equilibration one of the goals of magical work is to bring to the student an awareness of the inner elemental make-up of h s or her psyche. ths awareness also includes the ability to experience the elements5 and balance them in equal portion within the mind. it is vitally important that all magical students be able to consciously equilibrate the psychic elements. the simple rite of the q

THE NECRONOMICON SIMON VERSION

that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evidently repulsive organisation may once again rule the earth. chief among these is cthulhu, typified as a sea monster, dwelling in the great deep, a sort of primeval ocean; a being that lovecraft collaborator august derleth wrongly calls a "water elemental. there is also azazoth, the blind idiot god of chaos, yog sothot, azathoth's partner in chaos, shub niggurath, the "goat with a thousand young, and others. they appear at various times throughout the stories of the cthulhu mythos in frightening forms, which test the strength and resourcefulness of the protagonists in their attempts to put the hellish things back to whence they came. ther

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

the maddening tide of my intention. onward! let me run! thy steed, o moon! thy chariot, o sun! lend me fierce feet, winged sandals, wings as wide as thine, o east wind! and the goal is won *the temple of the holy ghost, vol. i, p. 191. little, if any, poetry of a truly epic nature can we find; the nearest is the song of tannhauser, somewhat of a prophecy, somewhat of an anthem: i rose within the elemental ball, and lo! the ancient one of days did sit! his head and hair were white as wool. his eyes a flaming fire: and from the splendid mouth flashed the eternal sword! lo! lying at his feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the depth; the voice beg

friend, the coffin-worm *gargoyles, vol. iii, p. 84. crowley further states in a short foreword to these gimages of life and death h: gto me life and death have most often appeared in majesty and beauty, in solemnity and horror; in emotions, to be brief, so great that man had no place therein. but there are moods, in which the heights are attained indirectly, and through man fs struggle with the elemental powers. h *gargoyles, vol. iii, p. 84. only by energy and strife may man attain the eternal rest, dissolve the desperate lust of life by infinite agony and zest. thus, o my kali, i divine the golden secret of thy shrine *gargoyles, vol. iii, p. 98. the strife to attain to this golden secret we have already seen depicted in so many of aleister crowley fs poems. but what is it? and crowley

THE TAROT OF C C ZAIN

f isis, indicating that he has knowledge of the spiritual use of the creative energies; and he points downward with his left hand to indicate that he uses these energies in the subjugation of the physical. the sacred serpent at his brow indicates enlightenment; and the hawk, 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

pon 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 vanquished by the work of the will. the four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude of space and time. the sacred serpent at the conqueror's brow signifies the possession of that intellectual light which makes clear all the arcana of fortune. t

THE WITCH CULT OF ZOS VEL THANATOS

ng such concepts. associate, will, manifest and disassociate. associate: to freely dive into a particular concept and absorb it within your subconscious. this activates the very part of your brain which crowley spoke about in the goetia. the brain is stimulated by the specific association and enables a new action to occur. associate charges the belief with the energy necessary to create life, the elemental or servitor itself. you must believe it is possible for such to incarnate. will: the core of all magickal practice and the very brain of luciferian thought. the will is the seat of all libidinous desire and manifestation of action. manifest: by the combination of association and will can something be enfleshed or made manifest. this can be anything material you seek, or spiritual. one ma

THE SECRET RITUALS OF THE OTO

l union ratified by every god so firmly that death itself is the gate to its fullest and permanent enjoyment. and the soul is to beget itself as a child for a new incarnation upon the body of the great goddess. as it is written, so be it spoken unto you! o thou who hast formulated thy father and made fertile thy mother! ii. acceptance of the devotion of a lower or partial being such as a nymph or elemental in such wise that it is thereby redeemed and made a perfect soul through the death which it must pay as the price of union with man. iii. the deliberate and well-considered creation of new orders of being. x of great marriages file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (6 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. 1. th

appointing hours for each. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (7 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. 4. that he treat them with kindliness and firmness, being on guard against their tricks. this being said, it is enough; for to have them is but the pains to call them forth from their homes. and the spirits of the elemental tablets given by dr. dee and sir edward kelly are the best, being very perfect in their nature and faithful, affectioning (sic) the human race. and if not so powerful as, they are less dangerous than, the planetary spirits; for these are more boisterous, and by distraction stars are easily perturbed and afflicted. call them therefore by the keys of enoch as is written in the book ye know

n always nature and tendency, and no more, although we use these words in a large sense to include all causes moral as well as physical. but we include not any conceptions of justice and the like in these. if this be accepted, then clearly it is possible that a magician might find means (a) to bar the gate against any human ego, and (b) to cause the incarnation of some non-human being, such as an elemental or file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c4.html (2 of 5 [12/28/2001 2:05:49 pm] the secret rituals of the o.t.o. planetary spirit, of a nature fitted to some desired end. thus one eloquent, from an incarnation of tiriel, or one bold in war, from the indwelling of graphiel. and these will be his chief difficulties (a) that man (even when disc

TRUE HISTORY OF WITCHCRAFT

ut the biggest plum of all, i thought, was not surprisingly, not to be seen. i'd heard all kinds of rumors about the book of shadows over the years, many of them conflicting, all of them intriguing. rumor #1, of course, is that which accompanied the birth (or, depending on how one looked at it, the revival) of modern wicca, the contemporary successor of ancient fertility cults. it revolved around elemental rituals, secret rites of passage and a mythos of goddess and god that seemed attractive to me as a psychologically valid alternative to the austere, antisexual moralism of christianity. the book of shadows, in this context, was the `holy book' of wicca, copied out by hand by new initiates of the cult with a history stretching back at least to the era of witchburnings. rumor number #2, wh

TYSON DONALD NEW MILLENNIUM MAGIC

rsonal identities merge into a social unit that shields the leader of the ritual from hostile outer forces. once the inherent nature of a circle is understood, many previously puzzling questions become clear. this is why so many dances involve the linking of hands; why mediums join hands around a table; why children play ring around the rosie-all intuitively sense the power of a circle. on a more elemental level, this is why electricity runs in a ring, and why the earth is round. in alchemical drawings the creation of the universe is pictured as a white dove (divine spirit) flying in a circle, trailing after it light, and enclosing a section of pri- mordial chaos. the linking of this circle marks the birth of the world. this visual image presents the essential understanding of a circle. on

might consist of bones from the corpse combined with fresh blood made to fume over a charcoal fire. the rising smoke would give the shade something to gather into a visible form through which it could express itself to the magus. alternatively, the smoke of appropriate incense, or the steam from boiling water, is sometimes used within the triangle to aid in the manifesta- tion of a spirit. if an elemental spirit of fire is summoned into the triangle, its body can be supplied by the dancing flame of a candle. a scrying crystal or black mirror can also be placed within the triangle to act as a medium through which the evoked spirit can express itself. the triangle is materially drawn on the ground or floor, but mentally traced in the air in a vertical position, just as the magic circle is d

rock overcomes scissors by breaking them. when these symbols are arranged in a circle, there is a definite rotation from point to point. each object destroys another in the exercise of its function. for example, it is the nature of scissors to cut; in cutting, they destroy the ability of paper to fulfill its reason for being, which is to enclose. the physical objects can be replaced by the active elemental principles of fire, water, and air. water puts out fire by smothering it; air triumphs over water by evaporating it; and fire consumes air to feed itself. a model of this circular motion can be observed in the lower seventh, eighth, and ninth sephiroth of the kabbalistic tree, where the motion proceeds in a clockwise direction: each of the three principles triumphs over another, yet no p

ah sylphs boreas hiddikel seed yellow dagger earth adonai tzabaoth he auriel luke bull east spring mixed assiah gnomes eurus phrath root black pentacle the four elements are a philosophical division of form into its essential quali- ties based on its kinds of motion. they are not physical elements as science under- stands them but the locus upon which the physical elements are based. for example, elemental fire is not the fire that springs from a match-it is the preva- lent inner quality of that fire. all material things are mixtures of the four elemen- tal principles, with one being dominant. n fire is the male element. its motion is linear and it originates action. v water is the female element. its motion is circular; it receives and trans- forms the impulse of fire. air, the element of

s action. v water is the female element. its motion is circular; it receives and trans- forms the impulse of fire. air, the element of the child, contains both male and female within it in potential. it partakes of the mingled qualities of fire and water, being both volatile and cool, and is the product of their union. its motion is vibratory. 0 earth is the crystallization of the three preceding elemental principles in the sphere of matter. although it has no pure essence, its compound nature is perceived by the human mind as separate and unique. it is a reflection of the first three elements. according to aristotle, the elements have four powers that describe their active natures and the ways in which they can interact. each element has two powers: however, according to plato, there are

effects. they are the workhorses of magic. ninety percent of the purposes of the art can be achieved through the four elements. symbols and forms of magic lose their effectiveness as they grow complex and stray farther from the roots of the art. the elements are dependable. their natures are relatively easy to grasp and they convey the same meaning to all peoples in all ages. in ancient times the elemental principles were represented by the emblems of four beasts whose natures embody the underlying essences of the elemental forces: 1) lion (fire; 2) eagle (water; 3) angel (air; 4) bull (earth. it would be difficult to trace the origin of these kerubic figures; they go back to ancient babylon, in whose ruins archaeologists have found their effigies, and doubtless their genesis is even earli

TYSON DONALD SOUL FLIGHT

s repercussion- when something done to the astral body instantly occurs to the physical body. inhuman inhabitants of the astral planes the completely inhuman inhabitants of the astral planes are the elementals, the nature spirits, and the thought-forms. the elementals of theosophy are not the same as those understood in western occultism. they are spirits formed and differentiated out of a single elemental essence, which can express all of the qualities we generally recognize as elemental-fire, water, air, and earth. they arise from random thoughts, and have a brief and mindless existence. at their lowest level, these are the hypnogogic images of faces, seen on the borders of sleep. they can no more be called independent beings than the waves on the surface of a lake, stirred into motion b

as elemental-fire, water, air, and earth. they arise from random thoughts, and have a brief and mindless existence. at their lowest level, these are the hypnogogic images of faces, seen on the borders of sleep. they can no more be called independent beings than the waves on the surface of a lake, stirred into motion by a passing breeze, can be said to exist independently of the lake. only when an elemental is deliberately shaped by sustained concentration and willpower, as is sometimes done by magicians, does it develop any sort of permanence or individuality. then it attains the capacity to express through its nature either good or evil, and is no longer properly speaking an elemental, in the sense that leadbeater uses the term "when we read of a good or evil elemental, it must always be

magicians, does it develop any sort of permanence or individuality. then it attains the capacity to express through its nature either good or evil, and is no longer properly speaking an elemental, in the sense that leadbeater uses the term "when we read of a good or evil elemental, it must always be either an artificial entity or one of the many varieties of nature-spirits that is meant, for the elemental kingdoms proper do not admit of any such conceptions as good and evil."101 the nature spirits of leadbeater include what most of us would conceive as elementals- spirits composed of only one of the four elements. his mingling of elementals with nature spirits would not be accepted by most modern western occultists. many writers have included these spirits among the elementals, and indeed

ould conceive as elementals- spirits composed of only one of the four elements. his mingling of elementals with nature spirits would not be accepted by most modern western occultists. many writers have included these spirits among the elementals, and indeed they are the elementals (or perhaps, to speak more accurately, the animals) of a higher evolution. though much more highly developed than our elemental essense, they have yet certain characteristics in common with it; for example, they also are divided 101. leadbeater, astral plane, 72. chapter six: theosophy 87 into seven great classes, inhabiting respectively the same seven states of matter already mentioned as permeated by the corresponding varieties of the essence. thus, to take those which are most readily comprehensible to us, the

last type of astral entity in the theosophical catalog that will be touched on here is the artificially formed entity, which may be created unconsciously or deliberately. the unconsciously formed are usually what in theosophy are called elementals. they come into being in response to strong thoughts. the thought creates an astral shape from 102. leadbeater, astral plane, 77-8. 88 soul flight the elemental essence that corresponds with it. the artificial being formed possesses its own shadow of existence for as long as the thought that sustains it persists. a repeated thought, mulled over and brooded upon with intensity, can give rise to an astral form that can endure for days. the unpleasant situation may arise in which a person who has the same thoughts of a hurtful, malicious type that

he gateway, and the image of the tarot trump assumes a three-dimensional quality. the traveler steps into the tarot trump as though stepping through a doorway, and finds himself on the path. its details will depend on the mind that perceives it. at the midpoint of the path, the traveler will encounter the hebrew letter associated with it. toward the end of the path he will see the astrological or elemental sign for the path, and will also perceive the sephirah that marks the end of the connecting pathway in the form of the exterior of a temple. he may be able to pass through the open gates of this temple, but knight wrote that the usual practice is not to enter it, even if it is possible to look through its open doors and see some of the details within. knight made the extremely important

TYSON DONALD THE MAGICAL WORKBOOK

ew worlds c/o llewellyn worldwide p.o. box 64383, dept. 0-7387-0000-2 st. paul, mn 55164-0383, u.s.a. or call 1-800-the moon contents introduction. xi preface. xix exercise 1 self-awareness i: ego denial. 3 exercise 2 self-awareness 11: criticism of others .6 eiercise 3 self-awareness 111: criticism of self .8 exercise 4 inward perception i: stepped relaxation. 13 exercise 5 inward perception 11: elemental orientation. 17 exercise 6 inward perception 111: astral projection .20 viii contents exercise 7 inward perception iv: tatnva awareness .23 exercise 8 inward concentration i: mantra .28 exercise 9 inward concentration 11: thought stream .31 exercise 10 inward concentration 111: daily recall .34 exercise i 1 breathing i: color breathing .39 exercise 12 breathing 11: pore breathing .44 exe

espondences are the nearest thing to a standard that exists in modern western magic. as for the basic rituals of the order, no techniques are more effective in awakening latent magical ability. they form the backbone of modern magic, and must be thoroughly understood in a practical way by every serious magician. the golden dawn material in the present work includes the invocation and banishing of elemental forces by pentagram, the technique of centering by the kabbalistic cross, the technique for vibrating words of power, the way of charging objects with elemental force, both the lesser ritual and the greater rtual of the pentagram, the middle pillar exercise, the rose cross ritual, the invocation of the guardians of the quarters, the use of the tattwas in scrying, and other essential intr

in the minimum acceptable duration of practice, and should not be shortened, but it may be lengthened with beneficial results. this reclining posture is known in hatha yoga as the death pose (shavasana. it should not be confused with the death posture of austin osman spare, which was employed by spare to energize sigils and has no similarity to shavasana apart from its name. inward perception 11: elemental orientation l ie upon your back on the floor, your feet six inches apart and your arms spread wide with palms turned upward, so that your body forms a cross. if you are uncomfortable on the bare floor, lie on a mat and place a folded towel under your head. take care to orient yourself so that your head points to the north, your left arm to the east, your feet to the south, and your right

ht red color, and at the same time smell the scent of wood smoke and hear the soft flutter of flames. maintain this combined awareness of warmth, redness, smoky scent, and the sound of flame for several minutes. withdraw awareness from the soles of your feet and transfer it to the top of your head. imagine that the top of your skull presses gently against the side of a large inward perception 11: elemental orientation 19 rounded stone. feel the chilliness and hardness of the boulder against your scalp. feel its weight pressing upon your head. it is cool but dry as dust. it soothes your scalp as it presses upon it. fill your imagination with a uniform blackness, and at the same time smell the dusty scent of dry earth and hear a deep but distant rumble that vibrates through the top of your h

e invisible wind make the clouds tumble and move like living creatures. on friday, after passing through the gateway of the yellow square and opening your astral eyes upon a featureless blackness, see mountains and rolling hills gradually appear in the distance, and become aware all around you of the ripe fruits and vegetables of a garden growing from dark, rich soil. when you have visualized the elemental quality of the symbol, close your astral eyes and allow yourself to sink back down through the gateway, so that the tattwa symbol diminishes in size, and once again you can distinguish its outline and color against a dark background. become aware of the light pressure of the cardboard shape on your forehead. remove the tattwa symbol from your forehead with your left hand and set it on th

ur eyes, stretch gently, and when you feel ready, rise and go about your day. 26 reclining exercises commentary the five eastern tattwa symbols were used in the hermetic order of the golden dawn to graphically represent the five elements: fire, water, air, earth, and the quintessence or fifth element, known in the golden dawn system variously as akasa (akasha, aether (ether, spirit, or light. the elemental colors of the tattwa symbols do not agree with the common golden dawn colors for the elements. no attempt was made to reconcile this conflict, and it often causes confusion in the minds of students. the tattwa symbols were used mainly as astral gateways during scrying in order to access the elemental planes of the astral realm, or as representatives of the elements during meditations upo

TYSON DONALD THE POWER OF THE WORD

with the golden dawn, i have not hesitated to make changes in the occult correspondences. these departures from the golden dawn system have been pointed out to avoid confusion. much of the work i am doing is completely new, and i sometimes make mistakes myself. in my book the new magus? where i presented the correct order of the twelve banners of tetragrammaton for the first time, i applied each elemental trine of banners to its corresponding elemental trine of signs counterclockwise around the zodiac, in the order cardinal, fixed, mutable, because this is the usual order of the signs and i saw no reason to depart from it. however, in developing the invoking and banishing sigils of the banners presented in the present work, i became aware that each elemental trine of banners should have b

banners to its corresponding elemental trine of signs counterclockwise around the zodiac, in the order cardinal, fixed, mutable, because this is the usual order of the signs and i saw no reason to depart from it. however, in developing the invoking and banishing sigils of the banners presented in the present work, i became aware that each elemental trine of banners should have been applied to its elemental trine of signs clockwise, in the order cardinal, mutable, fixed. this important change is necessitated by the inherent, underlying graphic structure of the banners, which was only revealed when i applied *new millennium magic, an updated and expanded version of the new magus, will be available in may 1996 from llewellyn worldwide, ltd. introduction xvii the banners to the tetragram in th

3 earth-cardinal tk orof 1 ;q v hivh r/ri virgo j earth-mutable 7hc he vmt vvqa hhvi 8 taurus 7 earth-fixed 7 hr 14 i* o t ha lii (5j the boldface type in the permutations of the name indicates the position of the second h in each banner. this relationship between the banners and the zodiac signs originates in my own work and is not the common practice. it is usual among occultists to ignore the elemental associations of the initial letters in the names and simply assign them to the zodiac in order, counterclockwise, beginning with ihvh-aries, ihhv-taurus, ivhh-gemini, and so on. all too often, those who attempt to use the banners have an imperfect idea of their structure, and ignorance makes error inevitable. the term banner has here been loosely applied to all permutations of tetragramm

eir formation. when writing or inscribing them upon the magic circle, or upon amulets or talismans, this motion of formation is indicated by marking the beginning of the sigil with a small cross and the termination with an arrowhead. each group of three banners beginning with the same letter is related to the element of that letter. for example, the banners ihvh, ihhv, and ivhh are all banners of elemental fire. the three banners in each elemental group have very distinct forms that are based upon their cardinal, mutable, and fixed energies. the tracing of a cardinal sigil creates a circular, or spiraling, energy flow. the tracing of a mutable sigil creates a linear zig-zag like a lightning bolt. the tracing of a fixed sigil creates a crossing pattern, as shown in the illustration on page

l. for example, suppose we wish to draw the invoking sigil for the overt banner of the name that rules the sign of capricorn, but we do not recall which form of the name this is, or the shape of its sigil. by knowing the tetragram, we know that the sigil begins at the left corner, because capricorn is an earth sign, and the second he, on the left corner, is the letter of tetragrammaton related to elemental earth. also, we know capricorn is one of the cardinal signs-therefore the sigil of its banner will be of the circular kind, its initial movement in a clockwise direction because we wish to invoke an overt form. remembering the tetragram and the position of the letters at its corners, and knowing the cardinal sigil form, we mentally trace around the edge of the tetragram clockwise from th

d of a series of forty-eight invocations called the enochian keys, or calls, received by john dee through the mediumship of edward kelley in the form of complex ciphers. the second key was translated by dee into english in his personal record of his communications with the enochian spirits. it is relevant to our inquiry because it shows that the order of angels known as the wings of the winds are elemental angels of the earth: can the wings of the winds understand your voices of wonder, 0 you, the second of the first? whom the burning flames have framed within the depths of my jaws; whom i have prepared as cups for a wedding, or as the the hieroglyphic monad flowers in their beauty for the chamber of righteousness. stronger are your feet than the barren stone, and mightier are your voices

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

bed, the disciple must invoke with all of one s heart and with all one s soul, the great ruler of the sacred order of tibet. the name of the great guruji is bhagavan aklaiva. this sacred order, which we have the high honor of representing here in mexico, is the most powerful of the whole oriental tradition. it is formed by 201 members. the board of directors is formed by 72 brahmans. papus in his elemental treatise of occult science stated that the true initiates from the orient are the adscripts to the secret sanctuaries of brahmanism, since they are the only ones who can give us the royal clue of the arcanum azf, thanks to their knowledge of the primeval atlantean language, watah: the fundamental root of sanskrit, hebrew and chinese. the sacred order of tibet is the genuine depository of

rse para hacer esta "pr ctica, debe invocar con todo su coraz n y con toda su alma el gran regente de la orden sagrada del tibet. el nombre del gran guruji, es "bagavar aclaiva. esta orden a la cual tenemos el alto honor de representar aqu en m xico, es la m s poderosa de toda la tradici n oriental. se compone de 201 miembros, la plana mayor esta formada por 72 brahmanes. dice papus en su tratado elemental de ciencia oculta, que los verdaderos iniciados del oriente son los adscriptos a los santuarios secretos del brahmanismo, pues son los nicos en darnos la clave real del arcano a.z.f, gracias al conocimiento de la lengua atlante primitiva, watah, ra z fundamental del s nscrito, el hebreo y el chino. la orden sagrada del tibet, es la genuina depositaria del real tesoro de aryavarta (este t

spirit; this is how we elaborate the golden child of alchemy within ourselves. these three principle-elements become manifested within the four elements of nature. there exists the heat of fire and air, the humidity of air and water, and the dryness of fire and earth. these are the three principle-elements, the i.a.o, the sulfur, mercury and salt contained within the four elements of nature. the elemental paradises of nature are found within these principle-elements. the kabbalist- alchemist must learn how to use sulfur, mercury and salt. en el arcano a.z.f, est n las doce llaves secretas del benedictino de erfurt (erfurt, basilio valent n. en el manuscrito del azoth, de valent n, se encierra todo el secreto de la gran obra. y el azoth es el principio creador sexual de la naturaleza. cuan

n bodies of the human being must be crucified and stigmatized. all students of kabbalah must be familiar with all of the elementals of fire, air, water and earth. the present human being is still not a king or queen of nature, but all are called to be kings or queens and priests and priestesses according to the order of melchizedeck. it is necessary for the student to become familiar with all the elemental creatures of the four elements. salamanders live in fire; undines and nereids live in water; sylphs live in the air and gnomes live in the earth. the gospel of mark is symbolized by a lion (fire; the gospel of matthew is represented by a youth (water; the gospel of john is represented by the eagle (air) and the gospel of luke is represented by the bull (earth. the four gospels symbolize

el evangelio de mateo se representa con un joven (agua. el evangelio de juan se representa con un guila (aire. el evangelio de lucas se representa con un toro (tierra. los cuatro evangelios simbolizan los cuatro elementos de la naturaleza y la realizaci n de la gran obra (el magnus opus. 29 every hierophant of nature is converted into a king of the elementals. if you want to be admitted into the elemental paradises of nature, then respect all life, do not kill any animal species, do not drink wine that contains alcohol; love vegetables, do not ever destroy a plant or a flower. you only need two things in life: wisdom and love. this is how you will attain happiness, peace and abundance. be ye therefore perfect, even as your father who is in heaven is perfect. matthew 5: 48. every initiate

act with the gnomes that inhabit the entrails of earth; call the genie of the gnomes, the genie s name is gob. get into a state of slumber while concentrating on that genie; then vocalize the mantra i.a.o. iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii aaaaaaaaaaaaaaaaaaaaaaaaaaa ooooooooooooooooooo when profound meditation is intelligently combined with the state of slumber, it allows you to enter into the elemental paradises of nature. every alchemist needs to work with the elementals of nature. the hieroglyphic of the fourth arcanum of the tarot is the emperor; the sovereign appears forming a marvelous triangle with his body. when the legs of the emperor are crossed, they form a cross; this is the image of the athanor[ ah-than-or] of alchemists; the joint of the cross with a triangle is only possi

WESTERN MANDALAS OF TRANSFORMATION SR AL

ns from childhood. in qabalah, talismanic images, symbols, or names are in no way arbitrary. if you don't know qabalistic correspondences well, study the charts given here and choose carefully. the tattwa images are less-rigid in terms of categories, i. e, they were incorporated into the golden dawn tradition late and have been used as symbols for the planets, tarot keys, and elements, as well as elemental combinations, by different people with different variations in meaning. correspondences relating to the tree.which have a much longer history.will have a greater tendency to be interpreted by most qabalists in the same way. some seals and sigils (if they are not blinds or mistakes) can therefore be re-interpreted centuries after the fact by those who know what sphere or planetary energy

. tattwa images are frequently used for pathworking purposes, but it must be understood that their influence is more arbitrary. they are excellent for meditation mandalas because of their vibrant colors, and are useful when added to a talisman. they are also used for balancing energy, through color and sound healing (as will be explained in chapter fourteen, and are very accessible for contacting elemental energy. for a number of years i have used a combination of basic tattwa symbols from the golden dawn and offshoot traditions as flashing color tablets to evoke both color healing and planetary energies in tattwa-like talismans, thus combining a variety of techniques. as i hope you will discover, by building on a solid qabalistic tradition and incorporating newer experiments using tattwas

nd concentration. moon: breasts, pancreas, menstruation and conception. to achieve a reconciled heart. work with cycles, fluctuations. pluto: antibodies, defense system, generational or inherited illnesses. 36 figure 3-1 figure 3-j. additional correspondences the symbols of the elements are given in the charts in figures 3-1, 3-j, and 3-k. 3-1 is the more ancient alchemical formula; 3-k gives the elemental symbols according to the tattwa system, which will 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

t in figure 3-p lists symbols such as animals that can be hand-drawn and incorporated into the talisman to add a special personal touch. this chart lists the more basic symbols which are attributed to the qabalistic sephiroth, as well as other forms associated with the planetary spirits. see the chart on page twelve of chapter two for the hebrew letters attributions. following figure 3-p are some elemental shapes that can be used in creating personal talismans, as described on page 31. figure 3-k elemental correspondences fire: power, dominion, authority, prestige, expansion air: health, sickness, disputations, intellect earth: business, money, employment, practical affairs water: pleasure, marriage, fertility, happiness, emotions quintessance: all matters spiritual figure 3-l figure 3-m f

one of the sacred names of the sephiroth. figure 13-a lists the hebrew spelling of the divine names and the planetary chakras. this method can be employed using the word of a particular idea one wants to embody, and works especially well if one knows a little figure 13-a figure 13-b rudimentary hebrew. let us first look at the example of raphael. in hebrew this is spelled rphal. if we examine the elemental shapes on pages 43-51, we see that this has elemental correspondences that can be related.or spelled symbolically.this way: r.resh.sun.fire.triangle p.peh.mars.fire.triangle (mars also rules a water sign, which is an upside down triangle, in the alchemical design. a.aleph.air.circle l.lamed.libra, air.circle this can be drawn in a design that looks like figure 13-b. we can also spell the

is why instruments have to be tuned. musical tones are very instrumental in creating the vibratory patterns of our reality. if sand is sprinkled on a glass plate attached to a vertical support and a violin bow is drawn across the edge of the plate, each different tone will produce a corresponding geometric pattern. the tattwas serve as excellent meditation mandalas because they comprise the basic elemental structures from which all other geometric forms are composed. these geometric forms are themselves limitless and are the determinants of all organic structure in the mineral, vegetable, and animal kingdoms. we can see the beautiful geometric shapes of a crystal with the naked eye and the intricate patterns of molecules and atoms with high-powered x-ray microscopes. the permutations of th

WICCA WITCHCRAFT TODAY

ted magicians and astrologers. they might easily have protected a fellow-worker and picked his or her brains; so, while i am very much interested in mr. hughes's theory and would like to know that it was true, i can only say that as far as i am concerned it is 'not proven. to recapitulate, ritualistic magic, kabalistic magic, art magic or black magic are alike attempting to evoke genii, demons or elemental spirits and forcing or bribing them to cause events to occur, the practitioner believing that such spirits have the power to alter nature, to cause storms, floods or earthquakes for instance. they often use blood, skulls and other nasty things for this purpose. the witch dislikes these methods and thinks her ways are best. true, in the past there have been many cases of sorcerers employi

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

its skull. the hundred-clawed black toad, the crested, speckled snake are the soul s punishment, a torment to the flesh. i was at caer nefenhir, where grass and trees came swiftly wayfarers perceived them, warriors stood astonished, at the might of the britons, shown forth by gwydion. men called upon the christ, on the saints as well, to deliver them swiftly from terrible rage. answer they got in elemental language: rush, ye chiefs of the wood with the princes in your thousands, to hinder the hosts of the enemy. the trees were enchanted for work of destruction, the battle was joined with the music of harps. in the tumult many fell, but brought forth new heroes [four lines omitted. the alders, first in line, thrust forward in time. the willows and mountain ash were late to the array. the bl

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

t, touch, hearing--and 6th, mental preception, with 7th, spiritual understanding. the two latter were not dwarfed and materialized into noticeable organs in this fifth race of beings, to which man now belongs. for a fuller explanation see the secret doctrine of h. p. blavatsky. the archaic scheme recognized seven states of matter; homogenous, aeriform, nebulous or curdlike, atomic, germinal fiery elemental, fourfold vapory, and lastly that which is cold and dependent on a vivifying sun for light and heat. our earth, symbolized by malkuth of the kabalah, is the 7th of a series, and is on the fourth plane; it is generated by yesod, the foundation the sixth world, and after complete purification will in the 7th race of the 7th cycle become reunited to the spiritual logos and in the end to the

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

_ the intelligible triad pater: mater or potentia: mens_ the second mind_ intelligibles and intellectuals iynges in the synoches empyraean world teletarch (the third mind) three cosmagogi intellectuals (intellectual guides inflexible) in the three amilicti ethereal world (implacable thunders_ elementary world hypezokos the demiurgos of the (flower of fire) material universe effable, essential and elemental orders_ the earth-matter kabalistic scheme. world of atziluth the boundless ain suph. or of god the illimitable ain suph aur light a radiant triangle_ 3 of 13 kether world of briah (crown) divine forces binah chokmah (intelligence (wisdom_ geburah chesed world of yetzirah tiphereth or of formation hod netzach yesod_ malkuth world of assiah ruled by material form. adonai melekh_ the earth

and moisture, of heat and cold. these subtil ethers are really the elements of the ancients, and seem at an early period to have been connected with the chald an astrology, as the signs of the zodiac were connected with them. the twelve signs of the zodiac are permutations of the ethers of the elements four elements with three variations each; and according to the preponderance of one or another elemental condition in the constitution of the individual, so were his natural inclinations deduced therefrom, thus when in the astrological jargon it was said that a man had aries rising, he was said to be of a fiery nature, his natural tendencies being active, energetic and fiery, for in the constitution of such a one the fiery ether predominates. and these ethers were stimulated, or endowed wit

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

e of all that retrospection, to think of to-day, and the ages continued henceforward. is to-day nothing? is the beginningless past nothing? if the future is nothing they are just as surely nothing. walt whitman, leaves of grass (un)doing time in time un(doing) in my time, many a time, i have heard myself and others speak of a lifetime. this compound dis/plays the juxtaposition of life and time so elemental to our way of being in the world: what most impresses our thinking about the life-that-ispassing is the passing-that-is-life, a passing that lies at the root of our rootlessness. we are perpetually cast in the mold of temporal beings, always, it seems, being in time for the time being. time flies, runs, flees, passes too quickly, too slowly, and yet at the end of day invariably the begin

ties. nonetheless, both discern an implicit danger in encountering the truly real that is always in and of the moment. as the twelfth-century persian visionary suhrawardi, the shaykh al-ishraq, master of illumination, put it, flashes of light come forth from the divine presence like a sudden lightningbolt that comes unexpectedly and swiftly departs. these flashes are called times, for time in its elemental form displays the quality of incisiveness, erupting like a knife that cuts the fabric of its sheath. it is for this reason, continues suhrawardi, that one says time is sharper than a sword. it is also said, time is a cutting sword. 253 commenting on the same dictum several centuries before suhrawardi, al-hujwiri, the author of what is considered the oldest persian treatise on sufism, kas

the first that is not a beginning to the beginning that is second, from eternality to temporality, involves the splintering of wisdom into three father, daughter, son and the consequent yearning to restore a sense of integration and wholeness. that desire is expressed in terms of either the father and daughter or the son and daughter, but both representations relate to the drive to reinstate the elemental unity of wisdom. eros from this perspective may be viewed as the longing to retrieve a detached aspect of self. the impulse for the other, which underlies the sha ashu a that god has for torah, the father-king for the daughterprincess, is an expression of this narcissism.97 the second point of note is that the correlation between eros and noesis implied by the poetic image of sha ashu a

rnatively to r. jeremiah and to r. hiyya bar abba (babylonian talmud, megillah 2b, that the letters mem, nun, saddi, pe, and kaf that is, all the letters with closed and open forms were articulated by the prophets, sofim, literally, the visionaries. in his commentary on this statement, r. ezra quipped, may god open our eyes to comprehend mysteries from his torah. azriel elaborates, the twenty-two elemental letters and the five double letters all [allude] to the secret of redemption [sod ha-ge ullah, and all of them are at the end of the word except for the closed mem in the expression le-marbbeh ha-misrah. the connection established between the five double letters and the secret of redemption is based on yet another aggadic tradition cited by azriel from pirqei rabbi eli ezer, ch. 48, 116a

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

et instructions for initiation into the golden dawn enochian chess the tarot of the golden dawn enochiana table of contents preface ix introduction advanced enochian magic of the golden dawn xi author's introduction xv chapter 1 the book of truth 1 chapter 2 the twelve gates 29 chapter 3 the tablets of bonorum 75 chapter 4 the holy table 129 chapter 5 visionary experiences 157 appendix a the four elemental weapons 171 appendix b 173 appendix c the lotus wand 175 appendix d the lesser invoking/banishing ritual of the pentagram 177 appendix e the grade signs 179 appendix f the l.v.x. signs 181 appendix g the middle pillar exercise 185 appendix h sign and color correspondences 187 appendix i 189 viii ix preface if you believe the legends, enochian magic was originally delivered to man by enoc

f zelator adeptus minor (z.a.m. what is written in his book represents the course of study in that sub-grade, and no more. regardie himself was aware that he had not been given the total knowledge of various divisions of the gd enochian system, such as: xiii sigillum dei aemeth 1. tabula sancta 2. liber scientia auxilii et victoria terrestris 3. heptarchia mystica 4. tablet of nalvage 5. the four elemental tablets 6. liber logeath studying the enochian theory is an interesting and fascinating process. it challenges the intellect and expands the consciousness of the student merely by application of the mind. i believe the true beauty and wonder of the system is its efficacy in the development and evolution of the student on all levels physical, mental, emotional, and spiritual when it is pu

material in this book, as well as all forthcoming material zalewski will be writing for llewellyn, has been put into actual practice by the zalewski's, as well as by ra horakhty temple on a larger scale. the student will find no untried practices or theories. xiv some of the additional books being written by zalewski for llewellyn are: z5, commentary on the 0=0 ceremony; commentary on each of the elemental grade rituals; equinox and solstice rituals of the golden dawn; golden dawn tarot; and sex magic of the golden dawn. these ere just a few of more than 20 books which they have either finished or are presently writing. we all hope this series of golden dawn books makes the material clear and will serve as a guide for the student who feels this is his path. those who might wish to work in

book of science, of help and of victory. this work contains the names of the governors of the thirty aethyrs, or aires. 4. heptarchia mystica. this work contains the names, sigils, and invocations of the angels and lesser spirits of the planets. 5. tablet of nalvage. this is a rounded tablet with letters arranged in rows and columns (see figure 107, page 152. xvii xviii 6. liber logeath. the four elemental tablets. these comprise the four watchtowers, or watch towers, of fire, air, water and earth (see figures 3-6. the names of the governors of the 30 aethyrs are found in the tables, as shown in figures 7-10. 7. clams angelicae. the 48 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. wi

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 is a subgrade of the adeptus minor grade eds, adepts were introduced to another part of the enochian system. this dealt with the four elemental

another part of the enochian system. this dealt with the four elemental kings whose names were derived from letters on the circumference of the holy seal the dei aemeth, the main seal used by dee and kelley during their slaying sessions with the crystal shewstone. as far as the published papers of the golden dawn show, no other early work by the golden dawn on the enochian system, other than the elemental tablets, the enochian calls, and a rudimentary attempt at an enochian vocabulary/dictionary, is known to exist (see secret inner order rituals of the golden dawn for details. the longest-lived golden dawn temple, the whare ra (a maori name meaning "place of the sun) closed in 1978. located in new zealand, the temple was founded by dr. felkin in 1912. i was initiated into the golden dawn

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ted the chief of the horus temple (who was a long time friend and student of regardie) to the rank of 6=5. thoth hermes temple study course for adeptus minor 5=6 1. zelator adeptus minor 2. theoricus adeptus minor 3. practicus adeptus minor 4. philosophus adeptus minor rosea rubea et aureae crucis study curriculum section 1 zelator adeftus minor (lam) 1. making enochian tablets 2. consecration of elemental weapons, sword, lotus want, rose cross 3. introduction to the enochian system 4. concourse of forces part 1 5. lecture on name extraction from the tablets 6. hierarchy of the tablets 7. astrology and the tablets 8. notanda 9. introduction to skrying 10. systematic method of studying the squares (tablets) 11. official lecture for slaying enochian squares 12. aura control and the enochian

al 20. lecture of the symbolism of the 5=6 grade 21. lecture of task undertaken by adeptus minor 22. fama confessio documents 23. lecture the enochian tablets: different types and their use 24. z-2 documents 25. planetary rituals 26.36 flying roils 27, lecture on talismanic images 28. consecration of the vault ceremony workings (a) the adept 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 enochia

on ritual of transformation workings for this level and records of these visionary workings to be sent to the praemonstrater. all phases of the below must be completed before advancing to the next level (a) the adept will do projection work into thte main tattwas and then into each sub-element (b) do a path working of the 22 trumps starting at the world (c) project into one pyramid square of each elemental enochian tablet. for example take the serviant square with the zodiac attribution of aries in the watery part of air tablet. its corresponding squares will be: the aries square in the watery part of fire, the aries square in the watery part of earth, and the aries square in the watery part of the water tablets. a small thesis on the differences of the visions is to be done and sent as ab

nce in germany, he initiated three of his former monastic brethren, fraters g.w, la, and i.o, who had more knowledge than many others at the time. and by these four was made the foundation of the fraternity in europe. these three worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which was that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book 'm' were transcribed "for the true order of the rose cross descendeth into the heights--even unto the throne of god himself, and indudeth even archangels, angels and spirits "these four fraters also erected a building to serve as a temple and headquarters of their order, and called it collegium and spiritum sanc

s months after. all agree that the 5=6 ritual with its evocative powers can change one's life. over the years, i have had the opportunity of speaking to dozens of adepts who underwent the 5=6 ceremony at whare ra and within the thoth-hermes temple. its effects can be roughly categorized into two levels: the first is when there is shut-down in magical work. these people have only consecrated their elemental weapons and do little else save attend the equinox ceremony. i am sure that their psyches produce this effect because their psyches cannot cope with any more magical work, for a variety of reasons. the other level is completely opposite; the energies are opened up and can totally exhaust one if the framework and structure of the grade is not adhered to. in an instance that i can recall

second vibration, which summons the archangel khamael and the angelic choir of the seraphim to assist with the ceremony. the secret number 20, refers to the gematria of the second vibration "elohim gibor" and also stands for the 20 princes of the enochian tablet of union, a complete synthesis of spirit on the enochian level. these are linked to the 64 kerubic emblems (the 16 subdivisions of each elemental tablet) 64=dyn justice--a title of geburah. both 20 and 64 equate to 84=enoch, the first human recipient of the enochian tablets. also, the 20th key of the tarot is resh, the sun: the symbol of balanced polarity outside the boundary of human limitation; the beginning of the divine realm. the third important vibration is in the chief adept's proclamation "in the strength of elohim gibor"

ZOETIC GRIMOIRE OF ZOS

xual fantasies developing into the real thing. synopsis of the sabbath theory of formula: differentiation is the stimulus of recreation, hence perversions and contrapractices are used to that end. ceremony and ritual are the matrices of form and order, the thesis being that by the act of. as if. the wish is fleshed when magically charged. the act of exuviations is by transference to the powers of elemental automata as delegated by the obsessive mind. thus reality may obtain, and for a while serve its own purpose. the ecstatic moment is used as the fecund instant of wish-endowment; for at that period of reality, the will, desire, and belief are aligned and in unison. faith is a form of compulsory autohypnosis which may build up and enter belief. the great believers have no need of faith and

ry way between ecstasies: the acceptance of all things, in entering all doors and the by-passing: unto myself only the law i make the good and evil i affirm: the relatability of all things to ego, the apotheosis of knowledge in ecstasy: in the gods and eternal flesh as all truth: that my way is the only way for me, however devious: that which i have enveloped from me, shall come forth as a potent elemental to my aid. and i believe without reservation in the preservation of my concepts as the media of ego, from which all things ultimately become. amen. prayer of communion we who are about to partake of each other, shall walk past all amorous sickness and deaths, for we are within the magical equinox. amen we who proudly make unto ourselves every graven image, shall have great copulations an

u are fitted to receive. fourth formula: how to return evil to its source sorcery may be good or evil, as predetermined by its purpose, and is your responsibility. corrective punishment, being amoral, is the only legitimate motivation. ability is the determining factor of success. sufficient hate is the potency, which must be stored up, formulated and focused so as to become incarnate through the elemental employed to pierce the protective aura of the offenders. requisites: something personal belonging to the victim or victims. a symbolic replica of them (drawing, statuette, etc. also, the deployment of an animal familiar, and a simulation of the deed and desired consequences formulated as a ritual convincing to yourself. there is also a direct method by suggestion, when knowing the offend

our. thisness. into. as if. becoming. as now. the intentional becoming extentional; action by spontaneity conforming everything critical and subvertive to itself, which is the mechanism of evoking our. thisness..as now. has no pendency: things are, because we are always the potential of what we last were. the gospel of the arrivist is always his own. how to trap an arrivist familiar to earth the elemental: the best person to choose would be of the. arrivist type. those cocky bastards who seem to obtain all they need whenever they want it. being intense egocentrics they are mediumistic or susceptible only to silent suggestion. so, look into their eyes and convey to them silently that they are the media for the transit of the obsessing elemental desired. they act simply as something en rapp

on to choose would be of the. arrivist type. those cocky bastards who seem to obtain all they need whenever they want it. being intense egocentrics they are mediumistic or susceptible only to silent suggestion. so, look into their eyes and convey to them silently that they are the media for the transit of the obsessing elemental desired. they act simply as something en rapport between you and the elemental. to make yourself acceptive and fit for obsession acts of sacrifice and purgation are essential beforehand. also, the elemental must be named and given an appropriate sigil. query to great arrivism: behold everything in the self. thou art this and all that exists but here. s the catch never at one time. mind is universal and includes; ego separates. that art thou. never is. always. i was

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