Michael Wynn's Occult Reference Library
EVOCATION,EVOKE,EVOKED,EVOKES

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nce again be facing east. if you do not have room for a circle, simply pivot where you stand. step 7 now visualize the brilliant white circle expanding up and down to form a sphere above, below and all around you. what you have done is created a sphere in brilliant white all around you with electric blue pentagrams at the quarters which have been charged and sealed with god names. part three: the evocation of the archangels 87 step 1 stretch your arms straight out to the sides, so that your body forms a cross. take a second or two to once again feel the energies that you felt when performing the qabalistic cross. re-create a cross of light within your being (the cross also represents the four archetypal elements: air, earth, fire and water).step 2 say: before me, vibrate) rah-fay-el."visua

tones on a fertile landscape. he holds a bundle of wheat. step 6 after you have invoked the archangels move your feet slightly apart, stretch both arms out to the sides. now visualize yourself within a large pentagram and say: 88 "for before me flames the pentagram."step 7 "and behind me shines the six-rayed star".repeat part one: the qabalistic cross. other people have different versions of the evocation to the archangels. one version you would say, around me flames the pentagram, above me shines the sixrayed star".there is little differences between what is said, but you might like to try them and see which works best for you. archangels names and their meanings: in the east, raphael, god has healed. in the west, gabriel, god is my strength. in the south, michael, who is as god. in the

3 8 INITIATION CEREMONY

s of matter, arise the terrible dog-faced demons, never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. labor thou around the strophaios of hecate, when thou shalt see a terrestrial demon approaching cry aloud, and sacrifice the stone mnizourin. change not the barbarous names of evocation for they are names divine having in the sacred rites a power ineffable. and when after all the phantoms are banished thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe hear thou the voice of fire. hereunto is the speech of the kabiri. heg: turns up lights and then conducts candidate to foot of hierophant's throne, and h

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

eir 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 goddess and the horned god in wicca neither evocation nor invocation is part of modern witchcraft, however, and white witches do not recognise any demonic figures in their religion. when we refer to the goddess and her son-consort, the horned god of wicca, we are referring to the archetype or source energies of the feminine and masculine aspects of ultimate power. they are the creative female and male principles, acting not in opposition to

x around 22 september (22 march in the southern hemisphere. in celtic myth these were the times when the twin gods of light and darkness fought each other for control. esbat: a monthly coven meeting traditionally held 13 times a year during each full moon. evil eye: a way of transmitting negativity to another person, not as a deliberate curse, but through feelings of envy, jealousy or resentment. evocation: the summoning-up of angels (and sometimes demons) in order to bind them to perform tasks. fixed: in astrology, a term applied to the signs of leo, taurus, aquarius and scorpio because the sun enters them in the middle of a season. those born under these signs exhibit stability and a tendency to continue in a predetermined path. see also cardinal, mutable. the goddess: the archetype or s

ABRAMELIN1

ther the manner of its application which makes it unique. in magic, that is to say, the science of the control of the secret forces of nature, there have always been two great schools, the one great in good, the other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following conception (a) that the good spirits and angelic powers o

the evil spirits for our servants in all material matters. this, then, is the system of the secret magic of abra-melin, the mage, as taught by his disciple abraham the jew; and elaborated down to the smallest points. except in the professed black magic grimoires, the necessity of the invocation of the divine and angelic forces to control the demons is invariably insisted upon in the operations of evocation described and taught in mediaeval magical manuscripts and published works. so that it is not so much, as i have before said, this circumstance, as the mode of its development by the six moons preparation, which is unusual; while again, the thorough and complete classification of the demons with their offices, and of the effects to be produced by their services, is not to be found elsewhe

the employment of a child as clairvoyant in the invocation of the guardian angel is not unusual; for example, in the mendal, a style of oriental divination familiar to all readers of wilkie collins novel, the moonstone, ink introduction x is poured into the palm of a childs hand, who, after certain mystical words being recited by the operator, beholds visions clairvoyantly therein. the celebrated evocation at which the great mediaeval sculptor, benvenuto cellini, is said to have assisted, also was in part worked by the aid of a child as seer. cagliostro3 also is said to have availed himself of the services of children in this particular. but for my part i cannot understand the imperative necessity of the employment of a child in the angelic evocation, if the operator be pure in mind, and h

s work is not the black magic of pact and devil-worship, against which our author so constantly inveighs, but instead a system of qabalistic magic, similar to that of the key of solomon the king and the clavicles of rabbi solomon, though differing in the circumstance of the prior invocation of the guardian angel once for all, while in the works i have just mentioned the angels are invoked in each evocation by means of the magical circle. such works as these, then, and their like, it could not be the intention of abraham to decry, seeing that like his system they are founded on the secret knowledge of the qabalah; as this in its turn was derived from that mighty scheme of ancient wisdom, the initiated magic of egypt. for to any deep student at the same time of the qabalah and of modern egyp

part a critical knowledge of the nature and power of the gods; but also the affirmation of his reliance upon them, and his appeal to them for aid to control the forces evoked; in other words, the most profound system of white magic which it is possible to conceive. the next point worthy of notice is what abraham urges regarding the preferability of employing one's mother tongue both in prayer and evocation; his chief reason being the absolute necessity of comprehending utterly and thoroughly with the whole soul and heart, that which the lips are formulating. while fully admitting the necessity of this, i yet wish to state some reasons in favour of the employment of a language other than one's own. chief, and first, that it aids the mind to conceive the higher aspect of the operation; when

ABRAMELIN2

e grimoires of black magic would usually come under this head. but, nevertheless, the extravagant words therein will be usually found to be corruptions and perversions of hebrew, chaldee, and egyptian titles of gods and angels. but it is undoubtedly evil to use caricatures of holy names; and these for evil purposes also. yet it is written in the oracles of zoroaster: change not barbarous names of evocation, for they are names divine, having in the sacred rites a power ineffable! 16 yet, notwithstanding, it is well in a sacred magical operation to employ a language which does not to our minds convey so much the commonplace ideas of everyday life, so as the better to exalt our thoughts. but, as abraham says, we should before all things understand what we are repeating. 17 the passover is abo

r also is kept pure and consecrated, and therefore it would be next to impossible for an evil spirit to break through to attack him. but in all magical evocations by the circle,the magician should never quit the same, without having licensed and even forced the evil spirits to depart; as cases are on record of the operator experiencing sudden death. i myself was present on an occasion when in the evocation by the circle, the magician incautiously having stooped forward and outward just over the limit of the circle, received a shock like that from a powerful electric battery, which nearly threw him down, struck the magical sword from his hand, and sent him staggering back to the centre of the circle. compare also with this incident allan fenwick s experience in the strange story, when his h

limit of the circle, received a shock like that from a powerful electric battery, which nearly threw him down, struck the magical sword from his hand, and sent him staggering back to the centre of the circle. compare also with this incident allan fenwick s experience in the strange story, when his hand accidentally went beyond the limits of the circle when he was replenishing the lamps during the evocation. 96 viz: lucifer, leviathan, satan, and belial. 97 i.e, the demons and evil spirits generally. 98 the demons generally. 99 in the original: demandes etapparitions. the sacred magic 116 100 let me here once again insist on the absolute necessity in occult working of being courteous, even to the evil spirits; for the operator who is insolent and overbearing will speedily lay himself open t

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

y side, and for my playmates 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 automatica

ALEISTER CROWLEY LIBER CHANOKH

ent from 1607. also cited as casaubon, true relation or tfr. the ms of these diaries is bl cotton appendix xlvi (a.k.a. royal appendix xlvi, sloane ms 5007. denning, melita& phillips, oswald (1986: mysteria magica (the magical philosophy, vol. 3. st paul mn: llewellyn. revised 2nd edition; originally published st paul mn: llewellyn, 1983. liber lxxxiv 37 james, geoffrey (1984; ed/ trans: enochian evocation of doctor john dee, gillette, nj: heptangle. reprinted as enochian magick of doctor john dee. st. paul, mn: llewellyn publications, 1994. laycock, donald (1978: complete enochian dictionary. london, askin. reprinted new york: samuel weiser, 1994. regardie, francis israel (1984; ed: the complete golden dawn system of magic. las vegas: falcon press (1989; ed: the golden dawn. st. paul, mn:

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

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 instruments of art. ix of silence and secrecy: and of the barbarous names of evocation. x of the gestures. xi of our lady babalon and of the beast whereon she rideth: also concerning transformations. xii of the bloody sacrifice and matters cognate. xiii of the banishings, and of the purifications. xiv of the consecrations: with an account of the nature and nurture of the magical link. xvi (1) of the oath. xv of the invocation. xvi (2) of the charge to the spirit: with some

pirit, may be composed or called forth by the use of those things which are harmonious with it, and express particular parts of its nature. these correspondences have been elaborately mapped in the book 777 in a very convenient and compendious form. it will be necessary for the student to make a careful study of this book in connexion with some actual rituals of magick, for example, 8 that of the evocation of taphtatharath printed in equinox i, iii, pages 170-190, where he will see exactly why these things are to be used. of course, as the student advances in knowledge by experience he will find a progressive subtlety in the magical universe corresponding to his own; for let it be said yet again! not only is his aura a magical mirror of the universe, but the universe is a magical mirror of

od of invocation. it will doubtless have been noted by the acumen of the reader that in the great essentials these three methods are one. in each case the magician identifies himself with the deity invoked. to "invoke" is to "call in, just as to "evoke" is to "call forth. this is the essential difference between the two branches of magick. in invocation, the macrocosm floods the consciousness. in evocation, the magician, having become the macrocosm, creates a microcosm. you "in"voke a god into the circle. you "e"voke a spirit into the triangle. in the first method identity with the god is attained by love and by surrender, by giving up or suppressing all irrelevant (and illusionary) parts of yourself. it is the weeding of a garden. in the second method identity is attained by paying specia

n to send the appropriate archangel. he then "beseeches" the archangel to send the angel or angels of that sphere to his aid; he "conjures" this angel or angels to send the intelligence in question, and this intelligence he will "conjure with authority" to compel the obedience of the spirit and his manifestation. to this spirit he "issues commands. it will be seen that this is a formula rather of evocation than of invocation, and for the latter the procedure, though apparently the same, should be conceived of in a different manner, which brings it under another formula, that of tetragrammaton. the essence of the force invoked is one, but the "god" represents the germ or beginning of the force, the "archangel" its development; and so on, until, with the "spirit, we have the completion and p

oper 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 the "goetia" consists principally of corruptions of greek and egyptian names. for examp

ALEISTER CROWLEY MAGICK WITHOUT TEARS

u up about necromancy, when you have at your elbow the one supreme classic- l vi's chapter xiii in the dogme et rituel!6" what sublimity of approach! what ingenuity of "considerations" with what fatally sure steps marches his preparation! with what superb technique does he carry out his energized enthusiasm! and, finally, with what exact judicial righteousness does he sum the results of his great evocation of apollonius of tyana! magic without tears get any book for free on: www.abika.com 166 contrast with this elaborate care, rightness of every detail, earnestness and intentness upon the goal- contrast, i say, the modern spiritist in the dingy squalor of her foul back street in her suburban slum, the room musty, smelling of stale food, the hideous prints, the cheap and rickety furniture

lence, with a commentary by fr. o.m, etc, etc. vol. iii, 3- the equinox of the gods vol. iii, 4- eight lectures on yoga- the deepest book written on the subject of yoga. vol. iii, 5- the book of thoth- a masterpiece on the egyptian tarot, with appendices, and designs with an entirely new pack of tarot cards, executed by frieda harris. goetia, the- the most intelligible of the mediaeval rituals of evocation. contains also the favourite invocation by the master therion. magic without tears get any book for free on: www.abika.com 336 heart of the master, the- a sublime masterpiece, describing a vision given upon the holy hill of sidi bou said. thelemic books knox om pax- four invaluable treatises and a preface on mysticism and magick. liber aleph- the book of wisdom or folly. this book contai

ALEISTER CROWLEY THE QABALAH

led upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the barbarous names of evocation, of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has an ineffable power. but what kind of power? by the qabalah we can find out the force of the name iao. we can spell it in hebrew way or uay. the qabalah will even tell us which is the true way. let us however suppose that it is spelt way. this ad

ALEISTER CROWLEY THE SWORD OF SONG

on of a single object, whether gross, fine, or altogether spiritual. now true magical ceremony is entirely directed to attain this end, and forms a magnificent gymnasium for those who are not already finished mental athletes. by act, word, and thought, both in quantity and quality, the one object of the ceremony is being constantly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly a reminder of the single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained out in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of solomon, abramelin, and other sages of repute. when a man has evoked and mastered such forces as ta

ALEISTER CROWLEY EQ I 5

ed upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the "barbarous names of evocation" of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has ineffable power. but what kind of power? by the qabalah we can found out the force of the name iao. we can spell it in hebrew hb:vau hb:aleph hb:yod or hb:ayin hb:aleph hb:yod. the qabalah will even tell us which is the true way. let us however

ALEISTER CROWLEY EQUINOX EQ I 3 2

with the initials of the source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* on the instructions laid down in the first of these books_ book hb:yod, p. drew up a ritual "for the evocation unto visible appearance of typhon-seth" in which, by raising the sigil of typhon to the grade of 1= 10, he bewitched a certain refractory brother of the order, known as fra: d.p.a.l, who at this time was worrying fra: d.d.c.f. by legal proceedings. we, however, will omit this evocation, substituting in its place, as an example of such a working, the evocation of the great spirit taphthar

n-seth" in which, by raising the sigil of typhon to the grade of 1= 10, he bewitched a certain refractory brother of the order, known as fra: d.p.a.l, who at this time was worrying fra: d.d.c.f. by legal proceedings. we, however, will omit this evocation, substituting in its place, as an example of such a working, the evocation of the great spirit taphthartharath by frater i.a. the ritual for the evocation unto visible appearance of the great spirit taphthartharath illustration on page 170 described: this is a lineal trace sigil from a magical square. to the eye, it is composed of three lines. these lines are rounded at the ends, thick black and arrayed as follows: one line descending from the left at 25 degrees off the vertical, its top is rounded and its bottom is truncated by the emerge

n the diagonals "he is one. in the name of god let there be light unto the void a restriction "soror s.s.d.d. altered frater i.a.'s ritual, making the operation to "form a link between thoth and the magus. this is absurd; the correct way "is as here given, in which the link is formed between the spirit and the "magus" 170 "considerations" to be performed on the day and in the hour of mercury: the evocation itself commencing in the magical hour of tafrac, under the dominion of the great angel of mercury hb:lamed hb:aleph hb:peh hb:resh. on wednesday, may 13, 1896, this hour tafrac occurs between 8h. 32' p.m. and 9h. 16, when mercury is in 17 gemini on the cusp of seventh house slightly to south of due west. moon going to mars sic should be with mercury 14 gemini mercury to neptune, mercury

hand upon it, in her right holding the sword with its point upon the centre of the sigil. the associate magus holds the magical candle for her to read by: and the magus of the fires the book of invocations, turning the pages that she may read continually. she recites] hear ye, ye lords of truth, hear ye, ye invoked powers of the sphere of kokab, that all is now ready for the commencement of this evocation""the potent exorcism [to be said, assuming the mask or form of the spirit taphthartharath] hb:taw o thou mighty spirit of mercury, taphthartharath! i bind, command and very potently do conjure thee: hb:peh by the majesty of the terrible name of hb:taw hb:vau hb:aleph hb:bet hb:tzaddi hb:mem-final hb:yod hb:heh hb:lamed hb:aleph the gods of the armies of the hb:mem-final hb:yod hb:heh hb:

station of truth, who preside over the weighing of the souls in the place of judgment before aeshoori, 185 give me your hands, for i am made as ye! give me your hands, give me your magic powers, that i may have given unto me the force and the power and the might irresistible, which shall compel this disobedient and malignant spirit, taphthartharath, to appear before me, that i may accomplish this evocation of arts according to all my works and all my desires. in myself i am nothing: in ye i am all self, and exist in the selfhood of the mighty to eternity! o thoth, who makest victorious the word of aeshoori against his adversaries, make thou my word, who am osiris, triumphant and victorious over this spirit: taphthartharath amen [return to place of the hierophant, and repeat, charging. he n

ALEISTER CROWLEY EQUINOX EQ I 3

ss d. he practises devotion to the order. 1 weh note- this line seems a printer's error, the quotation was made on page 4. 2 all these instructions will be issued openly in the equinox in due course, where this has not already been done. instruction and examination in methods of meditation by devotion (bhakti- yoga. instruction and examination in construction and consecration of talismans, and in evocation. theoretical and practical. examination in rising on the planes (liber o, caps. v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mahasatipatthana (see the sword of song "science and buddhism" instruction and examination in control of action. further, he cuts the magic wand. finally, the title of dominus liminis is con

e sunset; abysses of space, allegorical of the abyss of time; the dance, the gesture or the speech of the actors, should you be in a theatre; the first-come phrase if your eyes fall upon a 97 book; in a word, all things; the universality of beings stands up before you with a new glory unsuspected until then. the grammar, the dry grammar itself, becomes something like a book of "barbarous names of evocation" the words rise up again, clothed with flesh and bone; the noun, in its solid majesty; the adjective's transparent robe which clothes and colours it with a shining web; and the verb, archangel of motion which sets swinging the phrase. music, that other language dear to the idle or the profound souls who seek repose by varying their work, speaks to you of yourself, and recites to you the

ions, spiritual development, divination, and alchemical processes, the details of which are dealt with in a manuscript entitled "z.2" of the order of the golden dawn, which is divided into five books, each under one of the letters of the name hb:heh hb:vau hb:shin hb:heh hb:yod. these five books show how the 0= 0 ritual may be used as a magical formula. they are as follow: hb:yod book i practical evocation a. the magical circle. b. the magician, wearing the great lamen of the hierophant, and his scarlet robe. the hierophant's lamen is on the back of a pentacle, whereon is engraved the sigil of the spirit to be invoked. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols &c, employed in the plac

the consecration, or baptism by water and fire of the sigil then takes place: and the proclamation in a loud and firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear: stating for what purpose the spirit is evoked: what is desired in the operation: why the evocation is performed at this time: and finally solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a "good" spirit the sigil is now to be placed "within "the white triangle" the magician places his left hand upon it, raises in his right hand the magical implement employed (usually th

finally solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a "good" spirit the sigil is now to be placed "within "the white triangle" the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword of art) erect, and commences the evocation of the spirit. this being an exorcism of the spirit unto visible appearance. the magician stands in the place of the hierophant during the obligation, and faces west irrespective of the particular quarter of the spirit. but if the nature of the spirit be evil, then the sigil must be placed "without" and to the west of the white triangle; and the magician shall be careful to keep the poin

ALEISTER CROWLEY EQUINOX EQ I 4 2

shadow forth the ineffable, it must be by a degradation. every symbol is a blasphemy against the truth that it indicates. a painter to remind us of the sunlight has no better material than dull ochre. so we need not be surprised if the unity of subject and object in consciousness which is samadhi, the uniting of the bride and the lamb which is heaven, the uniting of the magus and the god which is evocation, the uniting of the man and his holy guardian angel which is the seal upon the work of the adeptus minor, is symbolized by the geometrical unity of the circle and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the lingam and the yoni, the cross and the rose. for as in earth-life the sexual ecstasy is the loss of self in

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

of joy."13(24) in dr. hocking's notable book "human nature and its remaking" he points out that education has two functions. it must first of all communicate the type and then provide for growth beyond that type. education is intended to make man truly human; it must round out and perfect his nature, and so reveal and make possible those deeper potentialities towards which all humanity tends. the evocation of the will-to-know, and, later, of the will-to-be, must follow a natural process of development. it is in this connection that the method of meditation will be seen as a part of the technique of the higher education which the new age will see developed; it will be found to be the means whereby the rounded out human being can be still further developed, and led forth into a new kingdom i

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

ed living, are part of the divine process of integrating the plan and of producing an ordered and harmonious expression of the divine intent. it is through the power of thought that man will eventually bridge the gap existing between the animal kingdom and man, and it must be done by man's directed, controlled thought, controlling and directing the animal consciousness. it is not done through the evocation of love, fear or pain. it is intended to be a purely mental process and a unique mental stimulation- 162- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the relation of the animals to man has been purely physical in the long past ages. animals preyed upon men in the days when animal-man was but little removed from them. it is oft forgotten that t

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

g through the transition period between the old age and the new, and the true mission of christ, so deeply and frequently obscured by theological implications and disputations, embodies in itself the coming revelation. the development of humanity guarantees the recognition of christ and his work and its participation, consciously, in the kingdom of god- 1- copyright 1998 lucis trust the conscious evocation of the christ life in the human heart and our rapid integration into the kingdom of god are the immediate tasks ahead, embodying our responsibility, opportunity and destiny. in closing, i would like to offer my grateful thanks to mr. william cummings and mr. alan murray for the willing and intelligent help they have given me. they have made the writing of this book possible. from bethleh

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

d that which is low. the darkness which precedes form expression. the veiling of the intuition. the sensing of inharmony, and cooperation with the part and not the whole. identification with humanity, the fourth creative hierarchy. undue recognition of that which is produced by speech. abnormal sensitivity to that which is the not self. constant points of crisis, leading to unity and harmony. the evocation of the intuition. right judgment and pure reason. the wisdom which works through the angel of the presence. i could here point out a constant misconception on the part of esotericists. this fourth ray of harmony, beauty and art is not the ray, per se, of the creative artist. the creative artist is found equally on all rays, without exception. this ray is the ray of the intuition and of t

d the pairs of opposites pleasure and pain have no longer any hold over the disciple. all this constitutes the theme of esoteric psychology and, when rightly understood, will explain 1. the saturnian influence in human life. 2. the cessation of rebellion, or the ending of the martian influence. 3. the building of the antaskarana, which releases the man from the control of personality life. 4. the evocation of the group consciousness. 5. the consequent negation of pain and sorrow. 6. entrance into nirvana, and the beginning of the real way. the law of sacrifice means also c. the relinquishing of gain this is the basic theme of the bhagavad gita. in that treatise on the soul and its unfoldment, we are taught to "perform action without attachment" and thereby lay the foundation for later reli

desire the good, the true and the beautiful, that the idea which should materialise in some form on earth can shift from the plane of the mind and clothe itself in some form on earth. these disciples and servers work consciously with the desire element in- 88- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust man; they work scientifically with its correct evocation. their technique is scientific because it is based upon a right understanding of the human material with which they have to work. some people have to be galvanised into activity by an idea. with these the first ray disciple can be effective. others can be reached more easily by an ideal, and will then subordinate their personal lives and wishes to that ideal. with these the sixth ray dis

he process in every case, are alignment, crisis, light, revelation, integration. under the heading of each ray we shall have therefore: 1. the formula of integration. 2. its dual application of destruction and rebuilding, with a brief indication of the process and the result. 3. the final stage of the process wherein the man a. brings the three bodies into alignment. b. passes through a crisis of evocation, thus, as the bhagavad gita says, becoming "manifest through the magical power of the soul. c. enters into a phase of light, wherein the man sees clearly the next step to be taken. d. receives the revelation of the plan and of what he has to do in connection with it. e. integrates the three bodies into one synthetic whole, and is therefore ready for the technique of fusion, which is suit

ersonality sense and in a material world. power selfishly used exhausts its user and evokes a display of power antagonistic to him; he is thereby destroyed, because he has destroyed. he is separated off from his fellow men because he has been isolated and separative in his nature. he walks alone because he has cried forth to the world "i will brook no companion; i am the one alone" this crisis of evocation brings him to an inner point of change which involves an alteration in his direction, a change of method, and a different attitude. these three changes are described in the old commentary (in which these techniques are to be found) in the following terms "the one who travels on a line returns upon his way. back to the centre of his life he goes, and there he waits. he reaches out his arm

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

dequately radiatory and magnetic, relates disciples to each other and to all the world. it will also produce that telepathic interplay which is so much to be desired and which is so constructively useful to the spiritual hierarchy provided it is established within a group of pledged disciples, dedicated to the service of humanity. they can then be trusted. one of the tasks of all disciples is the evocation of the will aspect of the soul; the will is usually quiescent in its higher aspects until a man treads the path of discipleship. you might ask, my brothers, of what use are these analogies and these items of information? they are of little technical use to you and really increase your responsibility. if, however, they serve to establish a true recognition of reality, of synthesis and of

ts into the life of an ordinary human being, probably for the period of the incarnation wherein the opportunity was offered to him. should he, however, go forward through that door, then (according to the initiation which becomes possible) will be the revelation and its attendant consequences. the revelation will not be the revelation of possibilities. it is a factual experience, resulting in the evocation of new- 71- discipleship in the new age- volume i copyright 1998 lucis trust powers and capacities and the recognition of new modes and fields of service. these powers are conditioned by past developments and the presence of these capacities, plus a freedom of movement "within the bounds of the hierarchy" which lie far beyond anything which he may have dreamed, become his. new hierarchic

irst stage is one of real difficulty, particularly to first ray people. it comes through the power of visualisation. that is why ritual is of value to such as you and masonry being on the first ray and emanating, consequently, from shamballa aids the process of visualisation. it gives colour and performance of a tangible kind to inner, subjective activity. visualisation is a powerful agent in the evocation of the creative imagination. let me here give you a hint. if you use this idea in the planning of the work which you seek to do for the hierarchy and for which we are seeking to hold you responsible, and if you carry into all that work the ideal of ritual, of rhythm and of energy distribution, you will evoke a synthetic pattern, a unified procedure and a harmonious working out of the pla

is how to lead our chelas to the recognition of the temporary and relatively unimportant nature of any one particular life. you had, up to the age of forty-three, no real group sense. you came into incarnation to gain it and found your way into group activity. this proved to you a place of soul satisfaction at times, and of conflict many times. and, my brother, you have made real progress in the evocation of group consciousness. it has been peculiarly difficult in your case, owing to the two major rays which control you the first ray of power, of isolation, detachment and the sense of uniqueness, and the third ray of intelligence, which is apt to bring with it the sense of pride of intellect. this latter you have most successfully controlled. but in this particular incarnation, every step

ge- volume i copyright 1998 lucis trust serve, for it will be that which will evoke the least resistance from those you serve, and you will not have to undo or rebuild; you will also take the first steps in becoming proficient in the science of force. now let me give you a simple breathing exercise which has for its main objective the increase of the potency of the heart centre. remember that the evocation of the rhythm of the heart centre is demonstrated in the early stages by an increasing understanding of individuals and a growing awareness of group problems. later it produces definite group consciousness and awareness of the plan. should you like to keep up the visualisation exercise which you have been doing, you are quite at liberty to do so but do it at another period during the day

ALICE A BAILEY13 PROBLEMS OF HUMANITY

l, particularly if trained and implemented by knowledge, can produce an atmosphere and an attitude which will make the solving of problems possible. when men of goodwill meet, no matter what their political party, nation or religion, there is no problem which they cannot eventually solve and solve to the satisfaction of the various parties involved. it is the production of this atmosphere and the evocation of this attitude which is the principal work of the men of goodwill and not the presentation of some cut and dried solution. this spirit of goodwill can be present even where there is fundamental disagreement between parties. but this is seldom the case today. there is a real spirit of goodwill controlling quite a few of the discussions of the united nations organization on quite difficu

mind of man. later, we are told, when the mental powers of the early humanity warranted it, another approach between god and man, between the spiritual hierarchy and humanity, became possible and the door into the kingdom of god was opened. man learned that the way into the holy place could be entered through love. to the mental principle was added again by the force of invocation and responsive evocation another divine attribute or principle, the principle of love. these two great approaches made it possible for the human soul to express or manifest two aspects of divinity: intelligence and love. intelligence today is flowering through knowledge and science; it has, however, not yet unfolded on any large scale its latent beauty of wisdom; love today is only just beginning to engross huma

e christ and upon the techniques of meditation whereby soul-awareness (or the christ-consciousness) can be achieved. prayer has been expanded into meditation; desire has been lifted into mental aspiration. this is supplanted by a sense of unity and by the recognition of god immanent. this leads eventually to at-one-ment with god transcendent. it is at this point that the science of invocation and evocation can at times supersede the earlier techniques. the whole of humanity is moving forward into the area of mental understanding. the grasping nature of the prayers of the average men (based as they are upon desire for something) has long disturbed the intelligent; the vagueness of the meditation, taught and practised in the east and in the west (with its emphatically selfish note, personal

w near to you" is the injunction, emanating in new and clear tones from the hierarchy today. the great theme of the new world religion will be the unifying of the great divine approaches; the task ahead of the churches is to prepare humanity, through organized and spiritual movements, for the fifth imminent approach; the method employed will be the scientific and intelligent use of invocation and evocation and the recognition of its stupendous potency; the objective of the coming approach, of the preparatory work and of the invocation, is revelation a revelation which has ever been cyclically given and which today is ready for man's acceptance. invocation is of three kinds. there is, first of all, the massed demand, unconsciously voiced, and the crying appeal, wrung from the hearts of men

ere are the trained disciples and aspirants of the world who use certain forms of words, certain carefully defined invocations and who as they do focus the invocative cry and the invocative appeal of the other two groups, giving it right direction and power. all these three groups are, consciously or unconsciously, swinging into activity at this time and their united effort guarantees a resultant evocation. this new invocative work will be the keynote of the coming world religion and will fall into two parts. there will be the invocative work of the masses of the people, everywhere trained by the spiritually minded people of the world (working in the churches whenever possible under an enlightened clergy) to accept the fact of the approaching spiritual energies, focussed through- 92- probl

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

om the depths of their own consciousness- 24- the reappearance of the christ copyright 1998 lucis trust many years ago, i indicated that the christ would come in three ways, or rather, that the fact of his presence could be proved in three distinctive phases. it was pointed out then that the first move which the christ would make would be the stimulation of the spiritual consciousness in man, the evocation of humanity's spiritual demands on a large scale and the nurturing on a worldwide scale of the christ consciousness in the human heart. this has already been done and with most effective results. of the factual nature of this process, the vociferous demands of men of goodwill, of welfare workers and of those pledged to international cooperation, to the relief of the world distress and to

me. the great theme of the new world religion will be the recognition of the many divine approaches and the continuity of revelation which each of them conveyed; the task ahead of the spiritually minded people of the world today is to prepare humanity for the imminent and (perhaps) the greatest of all the approaches. the method employed will be the scientific and intelligent use of invocation and evocation and the recognition of their tremendous potency. man invokes divine approach in various ways: by means of the inchoate, voiceless appeal or invocative cry of the masses and also by the planned, defined invocation of the spiritually oriented aspirants, the intelligently convinced worker, disciple and initiate by all, in fact, who form the new group of world servers. the science of invocat

n and the recognition of their tremendous potency. man invokes divine approach in various ways: by means of the inchoate, voiceless appeal or invocative cry of the masses and also by the planned, defined invocation of the spiritually oriented aspirants, the intelligently convinced worker, disciple and initiate by all, in fact, who form the new group of world servers. the science of invocation and evocation will take the place of what we now call "prayer" and "worship" be not disturbed by the use of the word "science" it is not the cold and heartless intellectual thing so oft depicted. it is in reality the intelligent organisation of spiritual energy and of the forces of love, and these, when effective, will evoke the response of spiritual beings who can again walk openly among men, and thu

re the trained disciples and aspirants of the world who use certain forms of words, certain carefully defined invocations and who as they do this focus the invocative cry and the invocative appeal of the other two groups, giving it right direction and power. all these three groups are, consciously or unconsciously, swinging into activity at this time and their united effort guarantees a resultant evocation. this new invocative work will be the keynote of the coming world religion and will fall into two parts. there will be the invocative work of the masses of the people, everywhere, trained by the spiritually minded people of the world (working in the churches whenever possible under an enlightened clergy) to accept the fact of the approaching spiritual energies, focussed through christ an

great life of which it feels itself a part upon that life and the responsive impact of that "all-surrounding love" upon the lesser vibration. it is only now that the impact of the human- 85- the reappearance of the christ copyright 1998 lucis trust vibration can dimly be sensed in shamballa; hitherto its most potent activity has only reached the hierarchy. religion, the science of invocation and evocation as far as humanity is concerned, is the approach (in the coming new age) of a mentally polarised humanity. in the past, religion has had an entirely emotional appeal. it concerned the relation of the individual to the world of reality, of the seeking aspirant to the sought-for divinity. its technique was the process of fitting oneself for the revelation of that divinity, of achieving a p

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ily changes in consciousness. i have dealt somewhat in detail with these matters; the gist of them has, however, been embodied in the pamphlets sent out in the past few years. third: the major energy upon which we shall touch here is that of intelligent activity the potency of the third ray. this finds its expression through the third major centre on the planet; this centre, we call humanity. the evocation of a loving intelligent response to the shamballa impulse, stepped down by the hierarchy, is that to which this world centre should respond. this is rapidly and, as i have told you, satisfactorily, happening. a definite world effect is being produced and the new group of world servers has given much aid in this. they have interpreted, explained and assisted the processes of evoking the l

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

n scientific lines or modes of work, for which much of the training given in schools of true meditation and in the raja yoga systems have prepared the aspirant. these stages begin where the usual formulas leave off, and pre-suppose facility in approach the angel or the soul, and an ability to raise the consciousness to a point of soul fusion. i will list the processes or stages as follows: 1. the evocation of the stage of tension. this is basic and essential. it is a tension brought about by complete control of the personal self so that it is "fitted for contact with the real" 2. the achieving of a state of fusion with the soul or with the angel which guards the approach to the path of the higher evolution. 3.the holding of the mind steady in the light of the soul, which remains the attitu

ition of the greater light. d. the unification of the dual light of matter and the light of the soul, creating thus the searchlight of the mind. 2. a process of alignment and of recognised integration. 3. a deliberate turning of the searchlight of the mind to the astral plane. the formula 4. soul activity and the retention of the light. 5. the generating and visualising of the searchlight. 6. the evocation of the will behind the searchlight of the mind. 7. the generated unified light is turned upon the glamour by the power of thought. 8. the naming of the glamour and the triple affirmation. 9. the act of penetration. 10. the process of withdrawing. you will see, brother of mine, that what i am in fact doing is teaching the coming generation how to destroy those forms of thought which hold

be dissipated. b. focussing the dual light of the personality. c. meditation and recognition of soul light. d. unification of the three lights. 2. the process of alignment and of recognised integration. 3. the turning of the searchlight of the mind to the astral plane. the formula. 4. soul activity and the retention of the triple light. 5. the generating and visualising of the searchlight. 6. the evocation of the will behind the searchlight of the mind. 7. the searchlight of the mind is turned upon the glamour, directed by thought. 8. the naming of the glamour and the triple affirmation. 9. the act of penetration. 10. the process of withdrawing- 141- glamour: a world problem copyright 1998 lucis trust formula for the dissipation of world glamour (technique for a group) the preparatory stag

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

tude, it evokes from you no slightest reaction that could upset the harmony of the group united work as planned; that you cultivate a love which will ever seek to strengthen and to help, and a power to supplement or complement each other which will be of use in balancing the group, as a working unit under spiritual impression. the discovery of a weakness in a group brother should only produce the evocation of a deeper love; the discovery that you have made a mistake (if you have) in interpreting a brother should only prompt you to a renewed vital effort to approach more closely to his soul; the revelation to you of a brother's strength will indicate where you can look for help in any hour of your own need. state frankly what you feel as you work month after month at this task of group rapp

tance of the second type of activity would be the wesak festival, or those acute crises when intervention is required from sources far higher than those with which the recipient is usually en rapport. such a crisis is fast approaching. the first type of impression is rhythmic, recurrent and therefore cumulative in its intended effects. the second type of impression is the result of invocation and evocation and is dependent upon both the recipient and the agent. c. that great group of divine contemplatives who are trained to act as an intermediate receptive group between shamballa and the hierarchy. they receive impression from shamballa and transmit it to the hierarchy, thus enabling the members of the hierarchy to receive it as "a sharpened impression" and to register it accurately becaus

ht 1998 lucis trust man, group and group, and nation and nation; it has also hitherto been restricted to the human society and interplay, and remains as yet a hope and a wish. when, however, the science of impression has been correctly apprehended and has been brought down to the level of an educational objective, it will be found to be closely linked to the emerging teaching anent invocation and evocation and will be expanded to include not only right human relations to the superhuman kingdoms, but right human relations with the subhuman kingdoms also. it will, therefore, be concerned with the sensitive response of the entire natural and supernatural world to the "one in whom we live and move and have our being; it will put mankind into a right relationship with all aspects and expression

with the establishing of a sensitivity (an invocative sensitivity) between the spiritual triad (temporarily expressing itself through the abstract mind and the soul or the son of mind) and the concrete mind. this mental triangle is a reflection, in time and space, of the monad and of the two higher aspects of the triad, and is reflected (after the process of invocation and a succeeding process of evocation) in another triad that of the- 29- telepathy and the etheric vehicle copyright 1998 lucis trust lower mind, the soul and the vital body. when the relation between the lower and the higher mind is correctly and stably established, you have the swinging into activity of the lowest triad connected with the science of impression the head centre, the ajna centre and the throat centre. in the

ual disciple must be and is true of that great disciple humanity, the entire human family. it is also true, as an outgrowth of this idea, of all the three planetary centres: shamballa, the hierarchy and humanity. the name science of impression is that given to the process whereby the establishment of the required relationship in all these units of life takes place. the technique of invocation and evocation is the name given to the mode or method whereby the desired relationship is brought about. the creative work is the name given to the manifestation of the results of the two above processes. the three aspects of the technique of invocation and evocation with which the average disciple should concern himself are those of the building of the antahkarana, the correct use of the lower mind i

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

and the free expression of the hidden mystery which is to be found at the heart of all forms. it is going forward also through the constant attempt to comprehend and interpret the plan for humanity, as its broad outlines begin to become apparent to the developing intelligence of man. this all indicates a growing responsiveness on man's part to the incoming shamballa influences and the consequent evocation of the will aspect of man's nature. this must produce undesirable as well as desirable results on account of man's present point of evolution and is, therefore, responsible for much that is taking place in the world today. the trembling response of humanity (through the medium of the most enlightened and sensitive people in each country) to this influence and the corresponding magnetic i

f force: shamballa hierarchy humanity head centre. heart centre. ajna centre. base of the spine. solar plexus. throat. one major centre is here omitted because it is primarily related to the physical body and its expression of life perpetuation. that is the sacral centre. just as the physical body is regarded by true esotericists as not a principle so the sacral centre is regarded as "a necessary evocation between that which is high and that which is low, and between that which is sounded forth from the centre in the throat and that which replies to a deeply sounded note" in this connection there is an interesting triangle of energy formed by- 253- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. the egoic lotus. 2. the throat centre. 3. the sacral

iples. these will in their turn react more rapidly and consistently to the hierarchy, transmitting energies from pisces and uranus. 4. the above facts will demonstrate the nature and quality of the response of disciples on rays 1. 3. 5. 7. and rays 2. 4. 6. and this must always be borne in mind as being true of disciples, of all men and also of nations. 5. according to the response so will be the evocation of the activity of the centres, or a centre. but and this is a point of major importance all disciples must at this time seek to find their dominant reaction in a planned response to the influence of the hierarchy and the energies transmitted by it. as a general rule, the impact of shamballa force (particularly in the case of a disciple on rays 1. 3. 5. 7) will be of a personality nature

selves have been evoked out of their evil past by the material side of humanity itself and the potency of the massed selfishness of mankind. in like manner, the forces of light can be evoked- 319- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust in tremendous potency but only by the massed aspiration and spiritual desires of the peoples of the earth. of this evocation, there are already signs. the venusian influence as you will have noted brings in likewise the influences of libra. you find today a cycle wherein an appropriate balance or point of equilibrium has been brought about which is a correspondence to the great point of balance on the path of involution when spirit and matter balanced each other, making the upward arc of evolution the next pos

ism, merging into occultism (the study of that which is hidden. duality is now consciously and uncomfortably recognised and the higher way and the spiritual vision is contacted. desire gives place to the vague promptings of what might be called love. this is the movement in the personality of that divine emerging aspect. it is this that he seeks to invoke. when this is adequately strong then true evocation takes place and the disciple (for such the man now is) mounts the fixed cross. the above is true of the individual disciple and also today of humanity as a whole, and as i have oft told you it is this process of invocation which is taking place in the human family. this produces the present dire crisis. the two stages above outlined are present today in a general and potent sense in mank

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

attention from the hierarchy. there is a downflow of energy from the ajna centre to the heart from the soul, just in so far as the aspirant is in touch with his soul. this leads to three things: a stimulation of the heart centre. a responsive reaction from the heart which evokes a stimulation of the ajna centre and produces eventually the recognition of group consciousness by the personality. the evocation of the heart centre in the head. all this, however, is facilitated by the advanced development of the solar plexus in the aspirant, which has its own effect upon the heart and a reciprocal effect upon the ajna centre. there are, consequently, two important triangles to consider: just as there is, astrologically, a science of triangles, so there will later be developed a science of triang

of thought, the sumtotal of creativity, based upon magnetic love) must return to the reservoir of life and naught be left but that which caused them to be, the central will which is known by the effects of its radiation or breath. this dispersal, death or dissolution, is in reality a great effect produced by the central cause, and the injunction is consequently "this they must bring about by the evocation of the will..the disciple finds his group in the master's ashram and consciously and with full understanding masters death the long-feared enemy of existence. he discovers that death is simply an effect produced by life and by his conscious will, and is a mode whereby he directs substance and- 266- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust contr

ls the expression of the first divine aspect in a man by its interplay with the head centre. this interplay only takes place when the man has reached the stage of disciple or initiate. b. the beautiful controls, via the heart centre, and friction is brought about by the failure of the solar plexus centre to respond. a condition of friction is therefore set up. the ending of this condition and the evocation of the right response from the solar plexus come when the forces of the solar plexus centre are raised and blended with the energy of the heart centre. c. the true, as an expression of the divine, finds its point of centralisation in the throat centre; the failure of the personality to respond, and its inability to express the true, is to be seen in the relation of the sacral centre to t

to save it, because he now possessed the power (demonstrated later in the gospel story) to create a body at will in order to meet his needs. the subtle and subjective sin of the apostles was that they were not interested in evoking the living activity of the master on his own behalf (even though he would never do so: this they did not know, but were entirely preoccupied with their own grief. the evocation, had they attempted it, would have been useless, but the good that might have- 387- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust come to them and the revelation they might have received as to the deathlessness of the soul would have greatly illuminated them and might have produced a christianity built around a living christ and not around a dead ch

ually supersedes the life of the soul-controlled personality. in the council chamber at shamballa, the life of the monad supersedes all other expressions of the essential reality. more i may not say. recognise the call, emerging from the ashram or from the council chamber where waits the lord of life himself. here again we come up against the whole underlying, evolutionary theme of invocation and evocation. here, it is the two higher centres of the divine existence which are invoking ceaselessly the lower centre; one of the factors governing the whole creative process is dependent upon the skill of the great lives in evoking response from the human and subhuman kingdoms or grouped lives within the three worlds of form life. men are so pre-occupied with their own problems that they are apt

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

h of that sumtotal as any one person in any one life can use and express. this activity is dependent upon the type and quality of the body nature, the mechanism produced by soul activity in other lives, and the effect of reaction to environing conditions. the increasing of soul awareness, the deepening of the flow of consciousness, and the development of an inner continuity of awareness, plus the evocation of soul attributes and aspects upon the physical plane through the medium of its triple mechanism, constitute the objective of all education. these aspects are, as you well know: 1. will or purpose. this, through education, should be developed to the point where the manifested life is governed by conscious spiritual purpose and the life tendency is correctly oriented towards reality. the

e forced by the teacher into the position of inward search, not outer demand for a reply which can be memorised and which rests upon the authority of the older person. if this seems to you as yet impossible, remember that the children who will or have come into incarnation, after the period of increased stimulation found between the years 1935 and 1942, will normally and naturally respond to this evocation of the mind element. one of the major functions of those who train the infant minds of the race will be to determine, as early as possible in life, which of the seven determining energies are controlling in each case- 22- education in the new age copyright 1998 lucis trust the technique to be later applied will then be built upon this important initial decision hence again, the growing r

on racial and national ideals and objectives and would lead rapidly to racial crystallisation and senility metaphorically speaking. an example of an effort in this direction was seen going on in germany, and in a lesser way in italy; it culminated in the axis. fortunately, the tide of life in the youth of any nation can be trusted to swing the thought of the race into a better direction than the evocation of past glory, so-called, and the emphasising of the things which should be left behind. i would like here to enlarge somewhat upon the interpretation of the much used words (frequently also misused: culture and civilisation. for it is the production of some form of culture material or spiritual, or material and spiritual which is the objective of all education. education is the major ag

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

t unless impulsed by some energy emanating from the etheric body. an understanding of some of the processes of initiation will come from an understanding of the body of vitality. the etheric body is the organ whereby personality or soul expression becomes evidenced upon the physical plane. its potency is that which evokes the physical form. most of the vehicles have a dual capacity invocation and evocation. they also have a third function: they ground or focus energy, thus producing a point of tension, of crisis and an interlude, prior to a process of transmission. ponder on these words. the physical body can be evoked into manifestation and subsequent activity, but it has no power of invocation. hence it is not a principle (as h.p.b. tells us in the secret doctrine) but is basically an au

t doctrine) but is basically an automaton. the etheric body invokes and evokes; but it also, in relation to the physical plane, precipitates energy through a process of appropriation. a study of these things- 15- discipleship in the new age- volume ii copyright 1998 lucis trust will bring to our attention the entire subject of the centres and this we will approach from the angle of invocation and evocation. the teaching upon the etheric body naturally follows upon any instructions which i may give anent telepathic communication and the manipulation of energy by the initiate-disciple, via the centres, via the group centres and when of very high development and initiate degree via the planetary centres. i have not yet given you much on this theme but there is much that will later be said. i

vocative of desire, to be transmuted into will if (and only if "the energy of the will-to-good is the emanating principle and the actuating result of the inspired impulse; it must constitute the motivating impulse at the centre of the disciple's being" thus spoke one of the masters not long ago to a disciple who sought to grasp the synthetic effect of inspiration. it is the will and its immediate evocation which is the major need of this particular group of my disciples. the hierarchical plan is the objective of that will; the purpose of sanat kumara is the revelation which comes to those who demonstrate that will, and it is the strength of the divine power which makes that will possible. strength is to power what desire is to aspiration, or what the personality- 22- discipleship in the ne

ng in his nature- 47- discipleship in the new age- volume ii copyright 1998 lucis trust is intensified, and the more mental he may be, the more he is consciously aware of these revelations. if his orientation is towards his life expression in the three worlds, a phase of depression, of self-accusation and frequently of doubt may have to be endured, thus handicapping his general usefulness. 4. the evocation of a strong sense of the soul within the personality. an emphasis upon the attitude of the soul to the personality life may also be induced and may prove very misleading. it would appear from the (apparently) voiced expression of soul comment, criticism, encouragement and planning that the main interest of the soul is with the dedicated personality. such is not the case. the soul is very

erarchical planning, with registering world need, and with responding (faintly, very faintly at first) to the developing monadic inflow. these attitudes and reactions of the soul (upon its own plane of being) affect profoundly and fundamentally the personality life and produce those basic changes which evoke the vocation of the disciple. the disciple is occupied with vocation and not so much with evocation (i would call this to the attention of d.h.b. this type of evoked response is in the nature of illusion. he will know to what i am referring) 5. the danger of "imperil" as the master morya has called it. this is somewhat erroneously interpreted as irritation by the neophyte, but it is not in fact irritation in the ordinary connotation of the word. the surface ripples of ordinary irritati

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ast came into being and played their part in leading the race onward might be mentioned. one was through the teaching of some teacher who founded a school of thought, thus working through the minds of a chosen few, and through them eventually coloured the thoughts of the men of his time. of such a teacher, plato, aristotle, socrates and many others are outstanding examples. another method was the evocation of the desire of the masses for that which is deemed desirable and their mass reorientation towards a fuller life expression. this life expression, founded on some voiced idea, was embodied in an ideal life. thus the work of the saviours of the world came into expression, and this brought about the emergence of a world religion. the first method was strictly mental, and even today remain

ives 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 the control of substance and, in the realm of the lower oc

e 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 the control of substance and, in the realm of the lower occultism, is allied to the invocation and evocation of money, good health and the tangible material results as practised in the realm of mysticism by many schools of thought. note this, for it holds a clue to the relation of occultism and mysticism upon the lower levels of consciousness and indicates the need of both groups to shift their focus of interest and their emphasis on to the higher and more spiritual values. the control of the n

od health and the tangible material results as practised in the realm of mysticism by many schools of thought. note this, for it holds a clue to the relation of occultism and mysticism upon the lower levels of consciousness and indicates the need of both groups to shift their focus of interest and their emphasis on to the higher and more spiritual values. the control of the natural forces and the evocation of the desired material rewards will arrive normally and inevitably but as secondary effects; they will depend also upon the karma or destiny of man recognised and considered, and the man will escape the danger of being himself controlled and motivated by the forces of materialism, letting in as this condition must much that is evil and dangerous- 97- the externalisation of the hierarchy

ll arrive normally and inevitably but as secondary effects; they will depend also upon the karma or destiny of man recognised and considered, and the man will escape the danger of being himself controlled and motivated by the forces of materialism, letting in as this condition must much that is evil and dangerous- 97- the externalisation of the hierarchy copyright 1998 lucis trust the invocation, evocation and resultant activity of the hierarchy and of those forces, energies and beings who are not controlled by matter in any way, or by substance (the lower pole of manifestation) but who are related to the positive spiritual pole is a new activity, and as yet relatively an untried experiment on the part of humanity and the formulas unknown. of what use was it to impart the formulas to human

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

oor is left behind. that is a happening of the past. let the cry of invocation issue forth from the deep centre of the group's clear cold light. let it evoke response from the bright centre, lying far ahead. when the demand and the response are lost in one great sound, move outward from the desert, leave the seas behind and know that god is fire. rule iv. for applicants: let the disciple tend the evocation of the fire, nourish the lesser lives and thus keep the wheel revolving. for disciples and initiates: let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life. this they must bring about through the evocation of the will. the lesser wheels must not for aye revolve in time and space. only the greater wheel must onward move and turn

d of temporary discomfort. this the aspirant and the inexperienced disciple resent and blame the evoking sources for their discomfort, instead of- 21- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust learning the needed lesson of receiving and handling force. where, however, real love exists, it will produce the lessening of the personality will, the evocation of the sacrificial egoic will, and a constantly growing capacity to identify the group with the will or purpose of the monad. the progress of the group is, therefore, from one burning ground to another each burning ground being colder and clearer than the preceding one but producing sequentially the burning fire, the clear cold lighted fire, and the consuming divine fire. thus in parable

ith the shamballa or life aspect. they are the only formulas or embodied techniques at present extant which have in them the quality which will enable the aspirant to understand and eventually express the significance of the words of christ "life more abundantly" these words relate to contact with shamballa; the result will be the expression of the will aspect. the whole process of invocation and evocation is tied up with the idea. the lesser aspect is ever the invoking factor, and this constitutes an unalterable law lying behind the entire evolutionary process. it is necessarily a reciprocal process, but in time and space it might be broadly said that the lesser ever invokes the higher, and higher factors are then evoked and respond according to the measure of understanding and the dynami

higher, and higher factors are then evoked and respond according to the measure of understanding and the dynamic tension displayed by the invoking element. this many fail to realise. you do not work at the evocative process. that word simply connotes the response of that which has been reached. the task of the lesser aspect or group is invocative, and the success of the invocative rite is called evocation. when, therefore, your life is fundamentally invocative, then there will come the evocation of the will. it is only truly invocative when personality and soul are fused and functioning as a consciously blended and focussed unit. the next point which i seek to make is that these formulas of approach or rules deal with the unfoldment of group consciousness, because it is only in group form

right 1998 lucis trust initiation, is capable of invoking shamballa. that is why hitler, the exponent of the reversed reaction to shamballa (and consequently the evil reaction) had to gather around him a group of like-minded people or personalities. on the upper arc of the evocative cycle (hitler being the expression of the invocative arc of the shamballa force) it requires a group to bring about evocation. we now come to my third point in relation to the rules or formulas and their objective. they are concerned above everything else with group initiation. they have other applications, but for the present here lies their usefulness. what, you may ask, is group initiation? does it involve the taking of initiation by every member in the group? can one person have so extensive an influence th

ARADIA GOSPEL OF THE WITCHES

rds from that day, and are now in fairy land.note.as a curious illustration of the fact that the faith in diana and the other deities of the roman mythol-ogy, as connected with divination, still survives among the italians of the people, i may mentionthat after this work went to press, i purchased for two soldi or one penny, a small chapbook in whichit is shown how, by a process of conjuration or evocation and numbers, not only diana, but thirty-nine other deities may be made to give answers to certain questions. the work is probably takenfrom some old manuscript, as it is declared to have been discovered and translated by p. p .francesco di villanova monteleone. it is divided into two parts, one entitled circeand the othermedea. page 74 then he was overwhelmed with shame, and said, ere lo

BEHOLDERS OF NIGHT

l shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, with the witchblood of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness. lilith in nox umbra by michael ford the dragon itself holds a significant role within the darker and self-liberating aspects of the sabbatic path, being specifically a evocation of latent forms from which we become. considering the dragon itself is a model or form of the adversary, the symbolism of the red and black dragon are present. the red dragon itself is shaitan or samael, the dual aspects of self-liberation and transformation. as the red dragon is a mirror or exteriorized (viewed as a form outside the self) form of the primal self, the dragon is also a fo

BLACK WITCHCRAFT

ion needed by the individual before pursuing, a level of skill which is almost sensed rather than learned. here can be understood as the calling of witch blood of our father the devil, by cain and tubal cain, witch initiator of the blackened forge and his mother lilith-az, does the initiatic stream of the watchers survive. those of the yatu or sorcerous path of ahriman within the circle of ritual evocation, known as azothoz, does the therion atavistic shadows emerge from the darkness of flesh. azothoz in the lore of the circle represents the alpha and omega, being the beginnning and end which is also the primal current of the serpent, or az azhi dahaka, the dragon king of persian sorcerous lore. the great work as within the model of the witches sabbat proves a challenging and darksome jour

BLUE EQUINOX

f some hundreds of experiments; with an explanatory essay. liber cclxv. the structure of the mind. a treatise on psychology from the mystic and magical standpoint. its study will help the aspirant to make a detailed scientific analysis of his mind, and so to learn to control it. liber ccclxv. the preliminary invocation of the goetia so-called, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. liber mcclxiv. the greek qabalah. a complete dictionary of all sacred and important words and phrases given in the books of the gnosis and other important writings both in the greek and the coptic. numerous other instr

e, by eliphas levi. the best general textbook of magical theory and practice for beginners. written in an easy popular style. the book of the sacred magic of abramelin the mage. the best exoteric account of the great work, with careful instructions in procedure. this book influenced and helped the master therion more than any other. the goetia. the most intelligible of all the medi val rituals of evocation. contains also the favourite invocation of the master therion. curriculum of a.a. 21 erdmann.s .history of philosophy. a compendious account of philosophy from the earliest times. most valuble as a general education of the mind. the spiritual guide of molinos. a simple manual of christian mysticism. the star in the west (captain fuller. an introduction to the study of the works of aleist

BOOK OF BLACK SERPENT

cent moon, horns to right. 2. a handbook of geomancy. book t page 26 of 26 http//www.private.org.il/gd/book-t.html 13/10/2 tthe book of the black serpent [note: this is a version of an essay published c. 1900 for initiates of the golden dawn isis- urantia temple. the original essay, concerning the qlippoth can be found in r.a.gilbert's "the sorcerer and his apprentice" and steve savedow's "goetic evocation- the magician's workbook volume 2. the following text was provided in trident's edition of "grimoirium verum, several additions have been made and some editing has taken place- phil] the foundation of the work. the operator of this, the opus majus, would do well to abstain from the companionship of the vulgar-minded during the time of the working and the three days preceding the actual e

place of working before attempting to call forth the arch-daemons, but this is not the case with the qliphoth-they may be invoked or called forth without a place which has been arranged for them. the method of calling forth the arch-daemons requires a fourfold operation, and that is, the fundamental prayer, the banishing of all malignant spirits, the invocation of the arch-angels, and lastly, the evocation of the arch-daemons. it is very important that no part of this be left out, for that would surely lead you to ruin. the arch-daemons may appear (at first) in an invisible form. to make them become visible to the your eyes all that is necessary is to shed blood, either that of an animal, or that of a woman, or your own, and by and by, they will appear in their true form, as the blood give

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

eir 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 goddess and the horned god in wicca neither evocation nor invocation is part of modern witchcraft, however, and white witches do not recognise any demonic figures in their religion. when we refer to the goddess and her son-consort, the horned god of wicca, we are referring to the archetype or source energies of the feminine and masculine aspects of ultimate power. they are the creative female and male principles, acting not in opposition to

x around 22 september (22 march in the southern hemisphere. in celtic myth these were the times when the twin gods of light and darkness fought each other for control. esbat: a monthly coven meeting traditionally held 13 times a year during each full moon. evil eye: a way of transmitting negativity to another person, not as a deliberate curse, but through feelings of envy, jealousy or resentment. evocation: the summoning-up of angels (and sometimes demons) in order to bind them to perform tasks. fixed: in astrology, a term applied to the signs of leo, taurus, aquarius and scorpio because the sun enters them in the middle of a season. those born under these signs exhibit stability and a tendency to continue in a predetermined path. see also cardinal, mutable. the goddess: the archetype or s

CHAOS MAGICK AND LUCIFERISM

nce with the images, creating the gods or goddesses within the sorcerers own mind. make reference to peter carroll s comment in my book of the witch moon: create your gods with care, for they will reform you in their own image. carroll himself, while not distinctly left hand path or luciferian, is an adept of quite colorful work. the staunch and focused liber null (weiser) addresses the nature of evocation as: the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. these beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits and so on. carroll broke down the facets and av

CULTUS SABBATI

folk religiosity in a seamless blend unique to each individual practitioner. although ritual magicians and cunning-folk alike used christian formulae in their praxes, one could argue that this religious language was naturally the timely idiom of narration for magical rites. however, beneath the shifting of language and culture, the immemorial methodologies and tools of magical ritual- the spirit-evocation, ritual circle, wand, knife, sigil, cord, knot, charm, starry aspectation, flora and fauna, invocation, exorcism and so forth- remain more or less constant. an important dimension of magical and folk religiosity was the oneiric or dream realm. peripheral areas of european folklore retain vestigial myths which relate the oneiric location of witch -meetings, fairie convocations, and the no

DEITUS

venly sphere. similarly, the fallen angels may reside in earth, air, fire, water, or in the tartaric depths. spirits which dwell in the planetary spheres are often called olympic spirits. these include lunar, mercurial, venereal, solar, martial, jovial, and sanguine spirits. traditionally, all spirits may be invoked or summoned to appearance by the magician using certain formulas of invocation or evocation. magicians of the middle ages would fast for many days and go without sleep or rest. they would also abstain from sexual intercourse and idle conversation in order to focus all of their attention on their magical art. they would pray to god fervently for the power to command the spirits and would then summon or invoke the spirits with threats and warnings to appear peacefully and affably

insane. ironically, the magician would have to be insane to believe that the great adonai would grant him the power to command spirits in order that he might destroy his enemies, obtain great treasure, and fulfill his sexual desires with young virgins or that the demonic lords he calls upon would be so easily intimidated by his threats. if the magician sees a spirit appear within the triangle of evocation it is simply because his mental state from fasting, fatigue, and fervent prayer has brought him in the point of delusion. if the spirit appears but refuses to speak with him or to satisfy his demands, the magician must continue his fast and make even more fervent prayer to god. to any sane mind it is clear that the formula of the grimoires can only lead to the ruin of the operator. when

DEMONIC BIBLE

d 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, an elizabethan astrologer and magician, working with another man, edward kelly, produced a series of 18 keys in what they claimed was the original angelic language and apparently revealed to enoch, the first man after the fall to walk with god. the english translation of the keys bear a striking similarity to invocations in the clavicula solomonis, another medieval

was the original angelic language and apparently revealed to enoch, the first man after the fall to walk with god. the english translation of the keys bear a striking similarity to invocations in the clavicula solomonis, another medieval grimoire, but dee& kelly claimed that the keys were revealed to them by the angels, the letters of the words shown to them in a crystal show stone. the enochian evocation of dr. john dee also gives the invocation for various spirits with which dee& kelly communicated. a beast of revelation on april 4, 1904, aleister crowley, declared the start of a new aeon the aeon of horus. in crowley s philosophy each aeon represents a stage in the non-natural evolution of man. the aeon of isis was a time when man lived in close harmony with the natural world and the d

DIABOLUS

luciferian viewpoint, many often inquire on my sources and inspirations from which i form my sorcerous work. it was because of this need for a crystallization of the form and function of the praxis of sorcery that i began, to present a concise view of the practice of left hand path magical practice from a luciferian viewpoint. the dragon within the triangle of darkness is a reference made to the evocation circle as the meeting place of the daemon and man, but also the luciferian rite of azi dahaka, the sorcerer-dragon king from persian mythology called zohak, an original son of satan. the black triangle by more common knowledge is related to the concentration of will to evoke the daemon of man and woman, to uplift and envenom their spirit with the adversarial gnosis (an illustration is fo

o dragon. ahriman was initially defeated and cast down into the darkness of the void, unconscious for 3,000 years. the first demons said to be created by ahriman were mitokht 'falsehood) and akoman( evil mind. shortly after ahriman then created (according to the bundahishn) andar, savar, nakahed, tairev and zairik. many of the demons are featured in the yatuk dinoih, and formulas for creation and evocation are given. ahriman created or had fell with seven archdemons who served his will. they were in a prototypical way, the dragon of seven heads. these daevas were listed as the following, aeshma, akoman, nanghaithya, tawrich, savar, andar and zarich. the daevas were authored or created by ahriman as in suggestion of the zurvan myth. these are so-called evil spirits who chose the intellect a

vil; yet they are filled with the self-delusions of what may be perceived as one path only. it must be understood as well that the luciferian understands the very practice of magick as a development of consciousness, of becoming something greater than previously thought striving for self excellence and wisdom, no matter what path that may be. this is what lies within the triangle of darkness, the evocation center itself: the circle. herein is the binding of diabolic power, the very essence of the adversary who is both fire mixed with darkness, and with shadow does the sorcerer design and cast his will in the world. the sorcerer is one who seeks to not only identify him or herself with the adversary, rather invoke this force through them and it shall become them by means of magical fascinat

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

e old french language from the latin "com" meaning "together" and "jurare" meaning "to swear. thus to conjure literally means "to swear together" and implies "to swear with" conjuration: 1) to conjure (q.v. 2) the "swearing together or with" spirits, entities, intelligences, or influences. usually spirits and other influences are conjured in conjunction with the process of invocation (q.v) and/or evocation (q.v) by a magician. the magician is attempting to work with an entity, spirit, or intelligence in order to accomplish a specific goal. contemplation: focusing your attention on something. the second step or phase in true meditation (q.v. counterpart: the astral (q.v) level of an animate or inanimate material object. the counterpart can persist for some time after the material object, as

on the nights of the full or new moon. esoteric: greek for "secret" a term used to imply a type of knowledge or wisdom that is reserved only for the few. e.s.p: see extra sensory perception. evil eye: the projection of malefic occult force through the glance. persons, beasts, and growing things "overlooked" by the evil eye are believed to wither and die. a form of intentional psychic attack (q.v. evocation: 1) to evoke (q.v. 2) the calling forth of spirits into tactile and sometimes visible appearance or presence. usually spirits are evoked inside an equilateral triangle of the art (q.v) beyond the limit of the protective magick circle that surrounds the magician. evoke: 1) from the french language from the latin "e" meaning "out" and "vocare" meaning "to call" thus literally meaning "to c

DION FORTUNE MYSTICAL QABALA

, and a knowledge of their true significance and the spheres to which they belong enables us to read many of the riddles of the old testament. 16. in the briatic world the divine emanations are held to manifest through the ten mighty archangels, whose names play such an important part in ceremonial magic; it is the worn and effaced remnants of these words of power that are the "barbarous names of evocation" of mediaeval magic, not one letter of which may be changed" why this is so may readily be seen when we remember that in hebrew a letter is also a number, and the numbers of a name have an important significance. 17. in the yetziratic world the divine emanations manifest, not through a single being, but through different types of beings, which are called the angelic hosts or choirs. 18

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

be true. there are certain aromatic substances associated by tradition with the different gods and goddesses, and these are most effectually potent to stimulate the mood which is in harmony with the function of that deity. 34. magical weapons are also included in the long lists of symbols and substances associated with each path. a magical weapon is an instrument of some sort which is used in the evocation of a particular force, or is the vehicle of its manifestation, such as the rod of the magician or the bowl of water or crystal sphere of the seer. the assignation of the magical weapons to the paths tells us a good deal about the nature of the paths, because we can deduce therefrom the kind of power that operates in the particular sphere in question. 35. as already noted, the various div

is to say from obtaining supernormal consciousness as part of our normal equipment; for we must be prepared to shift our polarity as we shift level, for what is positive on the physical plane becomes negative on the astral, and vice versa. mystical qabala page 104 [page 154] also, as practical occult work always involves the use of more than one plane, either simultaneously, as in invocation arid evocation, or in succession, as when we correlate the levels of consciousness after psychic work, the negative factor must always have its place in our work, both subjectively and objectively. 37. this again opens up new aspects of the subject, how many people realise that their own souls are literally bi-sexual within themselves, and that the different levels of consciousness act as male and fema

s its influence upon the magician, and by exalting and directing consciousness enables him to get into touch with the chosen type of spiritual influence; if he has had experience of that particular type of influence, the word of power will stir potent subconscious memories; if he has not, and approaches the matter in the unimaginative and incredulous spirit of the scholar, the "barbarous names of evocation" will be just hocus-pocus for him. but be it noted that to the believing catholic "hocus-pocus" which is the protestant's name for deception and superstition and from which is derived the word hoax, means "hoc est corpus" which is an altogether different story. so much lies in the viewpoint in these matters. 72. therefore it is that a definite spiritual experience is assigned to each sep

DION FORTUNE PSYCHIC SELF DEFENSE

has got a bad name owing to the unpleasant frequency of untoward results, just as surgery got a bad name before the days of lister. it is the imperfect technique that is the trouble. i was once doing some experimental work with geomancy, which is a method of divination belonging to the element of earth. now all divinations, when performed according to their esoteric formulae, always begin with an evocation of the genius that presides over that particular operation. the genii of geomancy are not of a very high type. i was imperfectly familiar with the method, and was trying to set up my prick-figure on a piece of paper instead of using a tray of wet sand as i should have done. things began to go wrong, and the room was filled with the most terrible stench of drains. the appropriate banishin

s. he may be insufficiently experienced in the operation he has undertaken, for in magic theory is one thing and practice is another. a student of occult science will often take a formula out of a book and try to use it. he night just as well study the instructions in a book on surgery and try to operate. most formula are incomplete, there is always unwritten work. some of the "barbarous names of evocation" which the uninitiated use as words of power, are really the initial letters of a mantric sentence or formula. i came across an invocation once in which the word of power was tegatoo. on investigation this turned out to be the battered remains of the great architect of the universe. even an experienced occultist may get into difficulties if he attempts magical work when he is in bad heal

g which will retain magnetism; metals, precious stones or parchment are usually employed; paper is less effective unless it be enclosed in a metal case. water and oil can be effectually magnetised but soon lose their potency. a talisman is made by invoking the requisite force, as already described, and then concentrating it upon the prepared object, which is placed ready upon the altar before the evocation begins. a talisman thus made has next to be brought into the magnetic sphere of the victim. it is related that lady burton, anxious to convert her free-thinking husband, the famous sir richard burton, the great explorer, used to get her priest to bless little statues of the saints and put them in the pockets of his clothes. a similar device is used by the workers of black occultism. magn

to move in a curve towards a chosen mark. or the operator, if an expert magician, may deliberately ensoul this thought-form with elemental essence, which is the raw, undifferentiated substance of life drawn from one or another of the elemental kingdoms. it is in order to do this that the curse is invoked in the name of some being. the curser declares "i curse you by so and so" this is the form of evocation which calls the ensouling essence into the thought- form, thus making an artificial elemental which is endowed with an independent life of its own. if we want to know something of the efficacy of curses, we have only to consider the record of the men who were connected with the opening of the famous tut-ankh-amen tomb. there are many other cases equally well authenticated. one can become

rchief, too, is an effectual magnetic link, and so are dressings from a wound. anything, in fact, that bears traces of any of the by-products of the body. but apart from any question of psychic attack, there are two substances which are especially prized for purposes of magic, and these are seminal fluid and menstrual blood. the former is used in fertility rites and the latter in certain forms of evocation. these substances are exceedingly hard to come by in primitive lands, because the natives, knowing their significance, guard them most scrupulously; but the mem-sahib has no suspicions, and allows stained garments and bed linen to go into the hands of the washerman to be disposed of at his discretion, satisfied so long as the garments themselves return safely at the end of the week, and

DONALDTYSON DEMON

rt of the person possessed, and if this desire is absent, mere words and names are of little use. the jewish priests were not offering the possessed man salvation for his soul, but were merely attempting to intimidate the demon into leaving. lists of demons occur in some of the darker grimoires, notable among them the lemegeton or lesser key of solomon. this is a collection of tracts about ritual evocation and spirit magic. the first tract is named the goetia and consists of a descriptive list of the seventy-two demons which were bound by king solomon with his magic seal ring in a vessel of brass or copper, and cast into a lake (or the sea- accounts differ. to modern eyes, medieval images of demons may appear comical and quaint. you should realize that these images, and the understanding t

DONALDTYSON ELEMENT

h hot and dry. since fire is associated with the will, salamanders tend to be very forceful and opinionated. they want their own way. they can best be employed in matters that involve the exercise of will power, such as conflicts with others, tests of courage, battles, warfare. it can be dangerous to evoke salamanders since random fires may begin burning in various parts of the building where the evocation takes place. salamanders are extremely difficult to control and deal with, and should only be employed by a magician who knows exactly what he or she is doing. undines are sensual, mobile, graceful in their movements, somewhat dark, with very strong and persistent emotions. they favor the female form, and are found living in streams, natural springs, ponds and lakes. for many centuries i

DONALDTYSON FAMILIAR

irit that is bound into the body of a beast is less versatile since the pet cannot always be with the magician, and on some occasions it may be impossible for the pet to be present. a familiar spirit who is unbound can roam free, and will appear anywhere it is needed at the bidding of its master. sometimes it is convenient to localize the familiar upon a particular image or object. this makes the evocation of the familiar easier and more certain. it also insures that the familiar can be controlled, should there ever be a need to imprison it within the object. the best choice is something portable that the magician can carry on his or her body, such as a locket or ring. when a familiar spirit has been made to reside within a ring, for example, it is a very easy matter for the magician to ca

DONALDTYSON POSSESS

in the house, or the sound of thunder, or sounds like furniture crashing to the floor. at a very high level of magic, the evoked spirit has a visible body, and can talk to the magician, but this is not the norm. those who evoke a lower spirit and expect to see it standing within the triangle and to talk to it as they would converse with another human being are mistaking the legends and fables of evocation for the reality of evocation. myths are always true, but their truth is symbolic. higher spirits are sometimes called angels, especially by magicians with a christian heritage. lower spirits are sometimes called demons. in actuality, there is no clear dividing line between good and bad spirits. the personalities of spiritual beings have the same broad range as the personalities of human

DONALDTYSON SIGIL

of honorius the great) a pentacle is a magic symbol with specific ritual functions. usually the term is applied to the complex diagrams that were inscribed upon the ground or floor by medieval magicians as protective circles. these were various shapes, composed of several parts, and empowered by means of names, characters, signs and sigils. the magician stood within the pentacle during rituals of evocation, when demonic spirits were called forth into the triangle that was inscribed beyond the boundary of the pentacle. sometimes the pentacle had five points (penta is greek for "five, but the term is employed more generally to include any complex magic circle inscribed on the floor or ground. it is also used, less accurately in my opinion, to refer to inscribed charms or talismans, especiall

ropriate material at an astrologically auspicious time, and to ritually bind astaroth to the seal by means of his sigil, so that the seal becomes astaroth in a magic sense, and what is done to the seal is done to astaroth. it is a form of sympathetic magic similar to the use of a small doll or poppet to represent a living individual in traditional european witchcraft. in the golden dawn ritual of evocation, mathers advised that the seal of the spirit to be evoked be kept covered with black cloth in the initial stages of the ritual. as the ritual progressed, the seal was unbound and gradually uncovered in stages, to symbolize the gradual materialization of the spirit within the triangle. care must always be exercised when working with the sigils of demons. mathers only uncovered the seal af

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

and eternal, lord. among superstitious christians it was also a favorite weapon with which to combat the evil one, as late as the sixteenth century. it is found in many books on magic, notably in the enchiridion ascribed to pope leo iii. agapis encyclopedia of occultism& parapsychology. 5th ed. 16 aglaophotis a kind of herb said to grow in the deserts of arabia and much used by sorcerers for the evocation of demons. other plants were then employed to retain the evil spirits as long as the sorcerer required them. agondonter (newsletter) quarterly publication concerned with the twentieth-century channeled gospel urantia, published by the first urantia society of los angeles. last known address: po box 563, los angeles, ca 90053. agpaoa, tony (1939.1982) a filipino spiritualist healer, born

oran, 1926. reprint, new york: arno press, 1979. society for psychical research. proceedings vol. 6: 665. al according to eliphas levi, this forms part of the inscription on a pentacle that was a frontispiece to the published grimoire of honorius, an antipope of the thirteenth century. the letters, used to designate a name of god, were reversed on the pentacle, said to be part of a ritual for the evocation of evil spirits. al was also a word of considerable importance to magician aleister crowley. it was the name given to the revelation he received in 1904 that became the basis of his new system of thelemic magic, usually called the book of the law or liber al. crowley placed great store in numerology. in his system, al equated to 31, the number which he felt held the key to unlocking the

with as much zeal against astrology as on behalf of other occult sciences. of the early developments in astrology in england little is known. bede and alcuin have been mentioned. roger bacon included it among his broad studies. but it is the period of the stuarts that can be considered the acme of astrology in england. then william lilly employed the doctrine of the magical circle, engaged in the evocation of spirits from the ars notoria and used the form of prayer prescribed therein to the angel salmonoeus, and entertained among his familiar acquaintance the guardian spirits of england, salmael and malchidael. his ill success with the divining rod induced him to surrender the pursuit of rhabdomancy. the successor of lilly was henry coley, a tailor, who had been his amanuensis and was almo

me: my arms are tired. at once she felt her hands acting automatically, and with no fatigue for her arms, which seemed to be held up; and the result was a complicated coiffure, which in no way resembled her usual simple mode of arrangement. the oddest of all these automatic phenomena consisted in extremely graceful gestures which mme. x. was caused to execute with her arms, gestures as though of evocation or adoration of some imaginary divinity, or gestures of benediction. the few persons who witnessed this spectacle are agreed that it was worthy of the powers of the greatest actress. of such a gift mme. x. has nothing. dr. f. l. h. willis claimed that he performed a difficult and delicate surgical operation in trance while controlled by dr. mason. at that time willis had not even started

the first six volumes of i am books. the first volume, unveiled mysteries, issued under the pen name godfre ray king, appeared in 1934. ballard informed his wife of what had happened to him in a set of letters from mt. shasta, and upon his return to chicago, they founded the saint germain foundation and saint germain press. the teachings centered upon the announcement of the existence of and the evocation of the i am presence, the spirit of god in each individual. a series of mantric-like prayers called decrees were advocated as the means of such evocation. the i am movement was one of the most successful, flamboyant, and controversial of the late 1930s. at its height, however, ballard unexpectedly died on december 29, 1939. his death created an immediate problem as some expectation had s

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

a minority, is that desired effects are achieved by means of spirit entities evoked during rituals (among skeptics there are various mundane explanations for the seemingly positive results of magic activity) conjuring tricks and stage magic today the term magic normally denotes the performance of conjuring, legerdemain, or illusion, although the term conjuring was originally used to indicate the evocation of spirits. conjuring tricks have been used by priests for thousands of years to create the illusion of miracles. the astonishing and skillful illusions of modern stage magicians show that special caution is necessary in evaluating many apparently paranormal feats of magic, and stage magicians have also performed a valuable service in exposing fraudulent psychic feats. because of their h

, visionary art, and the possibilities of extraterrestrial communication. address: magical blend, p.o. box 600, chico, ca 95927-0600. website: http/ www.magicalblend.com. sources: magical blend magazine. http//www.magicalblend.com. march 23, 2000. magical diagrams these are geometrical designs representing the mysteries of deity and creation, therefore supposed to be of special virtue in rites of evocation and conjuration. major diagrams are the triangle; the double triangle, forming a six-pointed star and known as the sign or seal of solomon; the tetragram, a fourpointed star formed by the interlacement of two pillars; and the pentagram, a five-pointed star. these signs were traced on paper or parchment or engraved on metals and glass and consecrated to their various uses by special rites

formed by the interlacement of two pillars; and the pentagram, a five-pointed star. these signs were traced on paper or parchment or engraved on metals and glass and consecrated to their various uses by special rites. the triangle evoked a universal trinity found in all things. deity, time, and creation. the triangle was generally traced on the ground with the magic sword or rod, as in circles of evocation where the triangle was drawn within it and, according to the position of the magician at its point or base, so the spirits were conjured (summoned up) from heaven or hell. the double triangle, or the sign of solomon, is symbolic of the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magicians wore it bound on their brows

periods of human history, it was thought that magic could be employed both for good and evil purposes, its branches being designated white and black, according to whether it was used for benevolent or wicked ends. the term red magic was also occasionally employed, as indicating a more exalted type of the art, but the designation is fanciful. white magic to a great extent concerned itself with the evocation of angelic forces and the spirits of the elements. the angelology of the catholic church was undoubtedly derived from the ancient faith of israel, which in turn was indebted to egypt and babylon. the alexandrian system of successive emanations from the eternal substance evolved a complex hierarchy of angels, all of whom appear to have been at the bidding of the magician who was in posses

r they serve creatures in material things, sometimes to the salvation of soul and body, or, again, to the ruin of both. but nothing, good or bad, is done without knowledge, order, and administration. it is unnecessary to follow the angelical host further here, as it has been outlined elsewhere. many preparations, however, are described by the author of the theosophia pneumatica for the successful evocation of these exalted beings. the magus must ponder during his period of initiation on the method of attaining the true knowledge of god, both by night and day. he must know the laws of the cosmos, and the practical secrets that may be gleaned from the study of the visible and invisible creatures of god. he must further know himself, and be able to distinguish between his mortal and immortal

FRATER ELIJAH ANGELS OF CHAOS

it for ones benefit is real magick let me emphasize, that this vision of clarity was very nice! to have a clear purpose of will and focus was welcome after the flux i just came from 11/6/99 the binding of the will. bearing witness to the obsession which is the small fraction of evil. the princes themselves. humanities vilest parts honed and chiseled into an ingot of fine malevolent intelligence (evocation) here and now do we bind them, the sublime well spring of hope. creation they bow before it s might a note of the demons- the identification and sigilization of as many demons as possible is necessary to get a grasp on this. many times these nasty bug s form circuits and feedback loops to enhance and keep their reigns of control. rigid self analysis and control must endure, sometimes jus

creation process. the choice was made to exist, to bring about itself in wonderment again and again unto a new creation. the calling was of itself to itself, for it is. in a microcosmic view, this is the urge of initiation. a picture is given representing 7 steps ascending to a star. part of the stairs are shown in shadow and flame. this is our hell, which we must tread upon to ascend. ii/4a: an evocation into the mind of the reader. a call to hadit. this being futile because it is he who must come forward. but sometimes another mind may touch through the veils and we may know. ii/4b: adjective metaphor. ii/5a: the calling of the holy guardian angel causes the reverse impulse of the infernal reflection of the angel. this being a facet of chrnzn, thus it is that the angel achieves unity in

FRATER TENEBROUS CULTS OF CTHULHU

owing the call of cthulhu, lovecraft produced a series of a dozen or more stories which contain the central core of the inter-related mythology which later became known as the cthulhu mythos. in these stories, he describes various rites surviving on earth since the primordial reign of the old ones, and preserved in more recent times in esoteric grimoires such as the necronomicon through which the evocation of the alien gods could be effected. in the case of charles dexter ward, he suggests that the very roots of the magical arts lie in the ritual veneration of these trans-dimensional beings, attributing a common and unifying source to the many and diverse strands of occult belief. over the centuries, these ceremonies have been observed and mis-interpreted in terms of black magic and devil

break through again. his order of existence parallels the concept of the universe as exposited in hindu and oriental mysticism, an all-in-one and one-in-all of limitless being and self. as such, a particular physical from cannot be ascribed to yog-sothoth, though in the dunwich horror, the offspring of his mating with lavinia whateley is compared to an octopus, centipede or spider. the formula of evocation of yog-sothoth is given in the case of charles dexter ward, wherein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to d

FRATER U D PRACTICAL SIGIL MAGIC

own that this is not really requisite except as an auxiliary measure. after charging the mantra, banish by laughter and immediately distract the conscious mind as described in chapter 3. words of power instead of fashioning lengthy sigil mantras, a single gword of power h may be formed using the same construction technique as described above. let us take the example of the aforementioned succubus evocation. the finished mantra in the end wa hawi emner kusad we might take the first syllable from each word and construct a new word: ha em ku= haemku the mantrical spell method/ 59 /internalizing words of power hen charging, you may proceed as you would with longer sigil mantras by chanting it monotonously for a long time. proceed spasmodically with the word r pictorial method, using the techni

stages of mantra in ilent (or mental) intonation. the mental intonation is c quite complicated. these hints, however, should enable you to experiment with quite a nu m th least in a very similar, manner. albeit h latin or hebrew, and even though most of the other spells have almost certainly been constructed via cabbalistic g ation h of sorts, there are a number of formulas and barbarous names of evocation which cannot be explained as such etymologically. however, this has to remain pure speculation for the time being. it will largely depend on your own temperament and on your predilections whether you use the word, pictorial or mantrical spell method. whereas i myself favor the word method and, occasionally, the pictorial method, i must admit that the mantrical spell method has borne the

ssic work de occulta philosophia (2nd vol, 1533. the rule of marking the beginning and the end of a planetary sigil, namely to sta t with a curlicue and to end with a stroke, has not been followed throughout. this may be due to agrippa fs intention of preventing any possible abuse. by marking the beginning and the end of such a sigil we have all the directional information necessary to draw it in evocation (with the exception of the composed sigils. i have deliberately not gcorrected h the sigils because i wanted to present the traditional form without any changes of my own. furthermore, these corrections might confuse those readers unfamiliar with the subject if they suddenly come across different versions of one and the same sigil in other traditional books. for practice, however, i advi

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

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 of magic:the evoker of spirits and his beautiful wife received us in a little house, on the edge of some kind of garden or park belonging to an eccentricrichman, whose curiosities he arranged and dusted, and he made his evocation in a longroom that had a raised placeon the floor at one end, a kind of dais, but was furnishedmeagrelyandcheaply.i satwith my acquaintance in the middleof the room, and theevokerof spirits on the dais, and his wife between us and him. he held a wooden mace in his hand, and turning to a tablet of many-coloured squares,with a number on each ofthe squares,that stoodnear himon a chair, he r

GILBERT THE MAGICAL MASON

recovery related strange accounts of what they had seen or; heard. such performers would now be called spiritualisticf mediums,.the ancients commonly believed that aged men indying:could foresee the future; this originated the idea expressed by) the modern poet campbell, who wrote:'tisthe sunsetoflife which gives me mystical loreandcoming events casttheirshadows before.necromancy attempts at the evocation of the souls of the dead have been made at all ages; a notable instance is recorded of the witch of endor: this subject has been treated in a separate essay. by means of a ceremonial, a special ritual and prayers, the magicians of medieval europe were notable in the practice of this art, which was however performed with the utmost secrecy, from fear of the inquisition or of condemnation

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rchon, the original formulae is still valid and of value. this again illustrates how the origjnal gnosis has unwittingly been passed down inside and behind a text which teaches the exact opposite. y yod atziluth initial force fire h he briah divine pattern water v vau tiphareth activity air h he malkuth result earth fig 30 yod start of rite start of operation he invocation calling down forces vau evocation calling up forces he manifestation integration fig 31 gnostic theurgy page 110 yod will represent a swift and violent creative energy, following this will be a calmer and more reflective but even more powerful flow of will, the irresistible force of a mighty river (he. this will be followed by an expansion of the consciousness, it will penetrate all space (vau) and this will finally unde

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

hons and aeons, whatever their classification this sort of working must be handled with care. the basic elements of ritual and ceremony gestures and movements in every ritual and ceremony gesture and movement is of great importance and significance. in vedic practise, for example, every hand gesture (or mudra) embodies gnostic theurgy page 162 a certain force or energy. even dance can be used for evocation. in siva s cosmic dance there are 108 poses which embody his nature and invoke the inherent power involved. in individual ritual practise gestures are develop which reflect certain energies, powers and states of mind. this is not as strange as it first seems. in recent research into the nature of the mind, the founders of neuro-linguistic programming found that it is possible to associat

of the rite. in the more formal school of western ceremonial magic, there are four tools. these four tools are related to the four elements with the fifth, or spirit, being the gnostic himself. gnostic theurgy page 163 the wand. fire. the wand is used as an extension of the will or intent of the gnostic. it concentrates the energies of the rite and is used extensively with rites of invocation and evocation. the chalice. water. the chalice is the projection of the intuition of the gnostic. it has many uses including offerings and the eucharist within the gnostic liturgy. the dagger. air. the dagger or small blade is the projection of the intellect. in some rites it is exchanged for a sword. it is used to contain energies and create sigils and signs. the pentacle. earth. the pentacle is the

GOETIA LUCIFERIAN

n of the sabbat the vampyre, the lady of the crimson caul, the mother of cain and the creator of succubi) these names as scribed around the circle are in the witch-language commonly known as theban. this provides a yet known but unseen sigillic formula not indifferent from the alphabet of desire, as suggested by austin osman spare (see the book of pleasure, 93 publishing, quebec canada. 22 23 the evocation circle/triangle in regard to the goetic triangle of evocation, a distinction should be presented. the three points of the triangle refers to the three aspects of hekate, being a meeting place of spirits often symbolized as the crossroads. the historical triangle in ceremonial magic is the materializing point of the daimon. while the present work explores the path of invoking such forces

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

and corresponds also to the phallus, the solar vessel which spills forth the elixir of the sun. the pentacle of tetragrammaton the symbol of strength and conceptual imagery of the pentacle of solomon, the magus who bound the djinn of this book. the pentacle may be worn as a method of encircling 25 the self in the mask of purity, thus remaining a symbol of the mind in unity with the will. often in evocation/invocation, spirits become points of obsessional belief which seem to speak or send impulses and desires to the sorcerer which may be contrary to the purpose of the ritual. the pentacle of solomon/tetragrammaton is the sigil of the will of god (god may represent set or the divine will the isolate self. you may have the pentacle of tetragrammaton on your person, symbolic of the will of th

. the sigil will be prepared on virgin parchment or some high quality paper. it may have a strong reinforced backing such as a piece of leather or toadskin (if common amphibious frogs or such inhabit an area, watch for dead ones which you may use. the vessel itself may contain a layer of grave soil and images, perfumes or such which you associate with the spirit. once the magicians summons in the evocation circle the spirit, and then enters the point to become one with the spirit the very essence inbetween, then the force will be willed by concentration and enchantment (of reciting the binding 28 spell) into the vessel. if sexual evocation, allow the elixir to enter the vessel upon climax. if one is working with a partner, a woman, then she may utilize both male and female sexual fluids to

man, then she may utilize both male and female sexual fluids to create and give material basis for the spirit. this is not by itself necessary; the solitary magician may conduct successfully this creation or summoning method alone. beware the union of the fluids of the sun and the moon, as it leads to a strong familiar who for the inexperienced, may cause mental stress for the magician. after the evocation and binding of the spirit to the vessel, bury it in a graveyard or some designated area by a great tree or hidden place. it shall reside there for a period of when the dark moon begins and grows towards the full moon. you may evoke it above the burial space on those nights, envisioning it growing in strength with your willed focus. on the night of the fullmoon, exhume the vessel and in t

GOLDEN DAWN RITUALS B

e "alga" stab it on the last syllable. perform the 5=6 signs. c) draw the banishing earth pentagram, visualizing it russet. vibrate the names "mor dial hctga (ee-more dee-ahl heck-tay-gah. stab it on the last syllable. d) draw the sign of b in the center of the pentagram, visualizing it olive. vibrate the name "ynda" stab it on the last syllable. perform the zelator grade sign. step 6 perform the evocation of the archangels and finish with the qabalistic crofoc-c1 the hexagram ritual and the complete hexagram symbol 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 as in the manuscript on the pentagram, let the z.a.m. study well the complete symbol of the hexagram. as of the time of this writing, the complete symbol of the hexagram, as taught by our order, remains unpublished and una

GOLDEN DAWN RITUALS Z2

.h. frater d.d.c.f. in the ritual of the enterer are shadowed forth symbolically, the beginning of certain of the formulae of the magic of light. for this ritual betokeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the

the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the elements, etc. unto the first heh h the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh h the works and operations of the art of alchemy

n removes rope and invests candidate with his insignia. hiereus then ordains the mystic circumambulation in the path of light. 20. t hierophant lectures on the symbols. proclamation by kerux. 21. u hierophant commands hiereus to address candidate. 22. v hierophant addresses neophyte on subject of study. 23. w blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pentacle, whereon is engraved the sigil of the spirit to be invoked, has painted on the back of it the circle and cross as shown on the hierophant s lamen. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all t

shown on the hierophant s lamen. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the places properly allotted to them so as to represent the interior of a g.d. temple, and the purification and consecration of the actual piece of ground or place selected for the performance of the evocation. f. the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein in proper colors is to be bound thrice with a cord, and shrouded in black, thus, bringing into action a blind force to be further 4 directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is d

candidate. the consecration of baptism by n and o of the sigil then takes place, and the proclamation in a loud, firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit, the sigil is now to be placed within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed

GOLDEN DAWN RITUALS Z3

pondence required) it may here be remarked that the so-called christian sign of benediction, consisting of the thumb and first two fingers only, projected, is the affirmation of osiris, isis and nephthys- or spirit, d and n. with regard to taking on mentally the forms of the gods, it may here be noted that the process is of great assistance and use in all magical working, whether of invocation or evocation, contemplation, meditation, skrying in the spirit vision, alchemy, etc, for the forms of the gods do here represent a certain symbolic material action of the divine forces. the grip and the password 1. the steps are taken and the grip exchanged simultaneously. they mean seeking guidance in the darkness and silence of the mysteries. 2. it shows that a steady and resolute will, acting in u

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

an and the objective world in which the magician finds himself/herself at any point in time and space. they are two sides of a duality. 30 the primary magical operations magick is the science of understanding oneself and one's conditions. it is the art of applying that understanding in actian. aleister crowley,magick in theory and practice there are three primary magical operations. 1. invocation/evocation. the f irst consists of invoking or evoking enochian forces, intel l igent or otherwise. this involves those t radi t ional magical operations wherein deities or demons are brought into material izat ion or physical embodiment under your conscious control. 2. out of body traveling. the second operation consists of leaving the physi cal cosmic plane and traveling through the subtle cosmic

ts: when my eyes were relased i saw an 81 outline around the tabla which could have been ita astral counterpart. when my eyes were focused, 1 scrw only the table. summary: lnconclusive. 1 probably saw the astral counterpart of the table but can not be sute. suggestions: 1 needto try this esercise again while standing.my mirad wandered tonight and 1 had a hand time concentrarting. 82 invocation vs evocation i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. aleister crowley, libersamekh i invokeye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the se

ld be drawn around you to protect you during an operation as well as to symbolically remirad you that you are a microcosm. to attract an enochian deity into this circie (and hence into the microcosmn of the magician) requires an invocation. a triangle should be drawn outside your circle in order to attract an enochian deity finto your macrocosm (but not your microcosm. this attraction requires an evocation. one example of an evocation is crowley's well-known materialization of the demon khoronzon from the tenth aethyr, zax. to invite such a being into your circie could be harmful and should not be done lightly. when invoking, use the cup asa symbol of your openness and receptivity. when evoking use the sword to keep the entity separate from yourself. 83 when invoking, you will become ident

ramatic clima at the moment when the excitement becomes ungovernable, when the whole conscious being of the magician undergoes a spirituai spasm, at that moment must he utter that supreme aduration. aleister crowley, magick in theory and practice the objective of an invocation is for you to identify yourselftemporarilywith the deity. the only magical instrument truely needed for an invocation (or evocation) is the wand (this is explained in enochian magic. however, a cup can be used for invocation (to unite) and a sword for evocation (to keep separate. in order to successfully invoke an enochian deity, a degree of samadhi (an advanced stage of transcendental meditation) is required. an outline of the primary stages is given below. 1. the form. first the symbolic forro of the deity must be

orm. 2. the voice. then you will hear the voice of the deity. the utterance of the deity must be in keeping with his/her characteristic nature. 3. the assertion. in the next stage you must assert your identity with the deity. 4. the identity. in the final stage you must become the vehide for the deity. after this stage the original objective of the invocation is stated. 87 a successful invocation/evocation invocations of even the most positive gods are dangerous, unless care can be taken to keep the personality of the god distinct from one's own. aleister crowley, magick without tears in order for an invocation or evocation to be successful, you must be able to elevate your mind to another dimension. you must be able to see and hear with the body of light, because the deities and demons of

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ission in writing from the copyright holder. brief passages may be quoted with due acknowledgement of their source. 16 17 18 19oudavid griffin d lamdq laygh t/ab;x] hwhy laynah yhiloa e hgno c thee riittuall magiicc manuall a complete course in practical magic ee--lleessssoonn eeddiittiioonn eexxcclluussiivveellyy ffoorr ssttuuddeennttss ooff tthhee golden dawn school of magic and alchemy magical evocation of the averse forces by david griffin archon basileus, a.+o, chief adept, r.r. et a.c, imperator, h.o.g.d. hermetic order of the golden dawn outer order of the rosicrucian order of alpha et omegar www.golden-dawn.com copyright c 1999 &2008. all rights reserved. david griffin 1 magical evocation of the averse forces copyright 1999, david griffin reprinted by permission of the author from

in archon basileus, a.+o, chief adept, r.r. et a.c, imperator, h.o.g.d. hermetic order of the golden dawn outer order of the rosicrucian order of alpha et omegar www.golden-dawn.com copyright c 1999 &2008. all rights reserved. david griffin 1 magical evocation of the averse forces copyright 1999, david griffin reprinted by permission of the author from the ritual magic manual introduction magical evocation magical evocation of the averse forces is the most feared, maligned, and misunderstood aspect of ceremonial magic. interestingly, it is one of the most potentially valuable as well. many readers will wonder what, if anything, demonic evocation has to do with the golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into

isen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizens of darkness. evocation to visible appearance is an extremely powerful form of ritual, designed primarily for working with the averse forces in a safe and sane fashion. s. l. macgregor mathers spent a great deal of time studying and translating magical grimoires including the greater key of solomon,2 the lesser key of solomon3 (also known as the lemegeton, the grimoire of armadel,4 and the book of the sacred ma

e, wherein christians may again begin to embrace the value of magic. indeed, christ the magus is the ideal of christian magicians. let the intolerant and the self-righteous remember that the religious leaders of his day accused christ himself of evil magic, of commanding demons by the power of the prince of demons. hierarchies of demons an important obstacle to overcome in the practice of magical evocation is the difficulty to find a suitable hierarchy of averse forces. the hierarchies in most of the grimoires are hopelessly corrupt, largely due to the practice of young religions to demonize gods and angels from the pantheons of pre-existing and contemporaneous spiritual traditions. for example, baal and astarte, the great god and goddess of the caananites, appear diabolized in the inferna

caananites, appear diabolized in the infernal hierarchy of the goetia, in the lemegeton, as the demons beelzebub and asteroth. other grimoires even include isis, the sublime mother goddess of egypt, as one of the denizens of hell. fortunately, however, the hierarchies 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

HELENA BLAVATSKY NIGHTMARE TALES

r's knife.they moaned melodiously, like a dying child. the large blue eye of the artist, fixed with a satanic expressionupon the sounding-board, seemed to summon forth orpheus himself from the infernal regions, rather thanthe musical notes supposed to be generated in the depths of the violin. sounds seemed to transformthemselves into objective shapes, thickly and precipitately gathering as at the evocation of a mighty magician,and to be whirling around him, like a host of fantastic, infernal figures, dancing the witches" goat dance" inthe empty depths of the shadowy background of the stage, behind the artist, a nameless phantasmagoria,produced by the concussion of unearthly vibrations, seemed to form pictures of shameless orgies, of thevoluptuous hymens of a real witches' sabbat. a collect

HELENA BLAVATSKY THE KEY TO THEOSOPHY

latter will do anything suggested to him by the hypnotist. unless produced for beneficial purposes, the occultists would call it black magic or sorcery. it is the most dangerous of practices, morally and physically, as it interferes with the nerve fluids. iamblichus a great theosophist and an initiate of the third century. he wrote a great deal about the various kinds of demons who appear through evocation, but spoke severely against such phenomena. his austerities, purity of life, and earnestness were great. he is credited with having been levitated ten cubits high from the ground, as are some modern yogis, and mediums. illusion in occultism everything finite (such as the universe and all in it) is called illusion or maya. individuality one of the names given in theosophy and occultism to

HINE PHIL ASPECTS OF EVOCATION

book of occult philosophy, translated and edited by robert turner. adobe acrobat edition created by benjamin rowe, july 1, 2000. note: this document is optimized for printing on a laser or inkjet printer. the illustrations may appear jagged when viewed onscreen with certain displays. they will print at the full resolution of your printer the aim being to experiment with various approaches to the evocation of spirits, beginning with the lesser key of solomon the king. some observations on our results with the entities of the lesser key of solomon are enclosed. during this project, i found my interests returning to a recurrent obsession- the entities of the cthulhu mythos. the final essay, evoking yog-sothoth (originally written for the journal of the esoteric order of dagon) is an attempt

s. the final essay, evoking yog-sothoth (originally written for the journal of the esoteric order of dagon) is an attempt to pull together a 6 theoretical model relating to mythos entities, earth lights, and other factors. at the time of writing this, i was very much into creating .theoretical models. prior to embarking on practical projects. in a way, i was prompted to .specialise. in methods of evocation by virtue of the fact that at the time, i hadn.t encountered much in the way of useful information concerning this magical practice. in the minds of some occultists, evocation seems inextricably linked with .calling up demons. and the notion that it constitutes .black magic- a notion much in favour with those who have been exposed to too many dennis wheatley novels! fortunately, the rise

solved mysteries- i forget the authors offhand, but they are involved with assap and the society for psychical research. this one stems from a short story which deals with vampiric themes published in chaos international, entitled .droplets. as it was written in the first person, apparently some people have chosen to believe it was me baring my soul. oh dear! 22 functional spirits one approach to evocation is working with spirits which have a provenance over a particular situation or experience. entities such as these are detailed in grimoires such as the lesser key of solomon the king which are handbooks of spirits, giving details of spirits. typical forms, names, sigils, and how to conjure them. the spirits in books such as the lesser key have bizarre names, even more bizarre appearances

ne who attempted to take on these qualities in a situation as frustrating as being stuck in a traffic jam. the sound associated with the movement of the spirit can also act as a mantra to help call him to you. his sigil, a circle containing two opposite-running arrows, can be used as a talisman, placed on cars, cycles or other modes of transport to draw the favour of goflowolfog or as a focus for evocation. using this process, you could easily create your own grimoires of helpful spirits. it can be interesting (and fun) to do this with a group of friends, so that not only are the spirits .assembled. by many people, they are also used in different ways. the more successful uses of the spirit that are reported, the more .confidence. in the spirit will be raised. given time and wide usage, it

g-term project undertaken by myself and a colleague in 1989. our original aim was to work through a series of .traditional. grimoires and, following assessments and analysis of our findings, create a general approach to goetia suitable for our post-modern era. needless to say, things did not go exactly as we planned. our first series of workings was drawn from the lesser key of solomon. our first evocation, of the spirit vassago, was performed without using the traditional arrangement of circle, triangle, etc .just to see what happened, as it were. the result was that the working lacked clear definition; visions of the spirit called forth were hazy at best, and we both experienced a lowering of vitality (a feeling of being .drained, headaches and pre-flulike symptoms for a couple of days f

HP LOVECRAFT A DARK LORE

, nor did any try to frame a definite image of the scenes amidst which joseph curwen departed from the horrors he had wrought. only robust old capt. whipple was heard by alert listeners to mutter once in a while to himself "pox on that, but he had no business to laugh while he screamed 'twas as though the damn'd- had some'at up his sleeve. for half a crown i'd burn his- home' iii. a search and an evocation 1 charles ward, as we have seen, first learned in 1918 of his descent from joseph curwen. that he at once took an intense interest in everything pertaining to the bygone mystery is not to be wondered at; for every vague rumour that he had heard of curwen now became something vital to himself, in whom flowed curwen's blood. no spirited and imaginative genealogist could have done otherwise

INITIATION INTO HERMETICS

housand-petaled lotus, named sahasrara from which derive and are influenced all the other powers of the centers. beginning at the top, from the supreme center, along the neck, down to the lowest center, like a channel runs the so-called susumna or the akasa-principle already known to us, liable for the connection and control of the entire centers. later on, i shall come back to the problem of the evocation of the snake-power in the single centers. in describing the soul, the principal task will be to establish the connection of the elements with their positive and negative polarities in the soul, and give a neat idea of it. one will see that the body, as well as the soul, with their effects are alive and working, that their preservation and destruction are subject to the immutable laws of

self. now we shall go on to a further chapter, also unknowns to date, concerning positions of the body, gestures and positions of the fingers, generally known as ritual. the fundamental principle of rituals is based on confirming an idea, a train of thoughts by an external mode of expression or the other way around, producing a train of thoughts by a gesture or an action, which we shall designate evocation in hermetics. this maxim is standing for the entire magical ritual. it is stated hereby that not only any idea can be expressed by an action, but can also be bound to a certain task. this refers to any creature as well. anything not receiving and bearing a special name, symbol or external mark is without significance. all the magical processes and rituals are based on this primordial the

ence between a larva and a phantasm is as follows: a larva is quite unconsciously adopting a shape in the mental sphere, appropriate to the motive of the single or repeated psychic emotion, whereas a phantom accepts a certain form originating in the fantasy of man. exactly in the same way as it happens to be with the larvae, the phantom is likewise reinforced, revived and animated by the repeated evocation of the picture, regardless of whatever the matter might be, and it will be capable of influencing not only the mental or astral plane, but also the material level. two examples may serve to illustrate this topic: a very remarkable example is the so-called magic persecution mania that i shall describe from two certain points of view, with reference to the phantoms. there are certain human

se experiments for himself for the sake of self-influencing. there is another kind of self-influencing where the beings of the elements, the so-called salamanders, fairies, mermaids and gobbling execute the required effect with the help of the elements. i will publish the way of summoning forth these beings, making them visible and useful to the magician in my second work, the practice of magical evocation. 5. the fluid condensers any object can be influenced by any fluid, regardless of being loaded electrically, magnetically, with elements or akasa, through the aid of imagination and the will. but according to the laws of analogy and by experience, it has been found out that not each object and not each kind of liquid is suitable to retain an accumulated power for a long time or to accumu

as producing a magic rod that you can make from an elder branch, 12-20 inches in length. drill a thin hole in its entire length and fill it with the solid condenser. seal the rod with a cork and load it magically for different operations such as acts of volition, transference to other beings, exorcisms, etc. i will write about these problems in detail in my second volume, the practice of magical evocation. summary of exercises of step viii i. magic mental training: 1. preparation for mental wandering 2. practice of mental wandering a. in the room b. short distances c. visits to friends, relatives, etc. ii. magic psychic training: 1. the great now 2. no clinging to the past 3. concentration disturbances as a compass of the magic equilibrium 4. the astral body and the light 5. mastering of

ISIS UNVEILED

lame to walk, the deaf to hear. j. r. newton in america, and du potet in france, were healing the multitude without the slightest claim to divine intervention. the great discovery of mesmer, which reveals to the earnest inquirer the mechanism of nature, mastered as if by magical power organic and inorganic bodies. but this was not the worst. a more direful calamity for the church occurred in the evocation from the upper and nether worlds of a multi- tude of 'spirits' whose private bearing and conversation gave the direct lie to the moat cherished and profitable dogmas of the church. these 'spirits' claimed to be the actual entities in a disembodied state of fathers, mothers, sons, and daughters, friends and acquaintances, of the persons viewing the weird phenomena. the devil seemed to hav

ut none will ever hear the 83. let ut remeniber in thii codueziod th&c col. vans keonedy luu long m^ decured bis opiuiod that b bylanu u once the mat of the sanskrit language and of drihioanica] influence (reianhtt into uie nature and affinily of ancient arid hindu mytluiofji, 84 "the agmtkada-parilahai, which discloses, to a certain extent, tbe order of in- itiatiou, does dot give the formula of evocation" says jacolliot, and he adds that, acctvd- iog to mme brahmanu "these formulae were never written, they were and still are im- parted in a whiroer in the ear of the adepts("vtouth lo ear, and ae word at ime brealk" mb.j the muous. te rpiritume data u monde, p. 108. 85. ibid. digitizecoy google is jacolliot an unmitigated huhbdgp 47 terrible formulft pronounced, except in the interior of

essive dissertation of the 'saint' we will add that no magician has ever denied that he had learned the art from 'spirits' whether, being a medium, they acted independently on him, or he had 133. hitl. qf tte svpemalutid, ii, pp. 13-16. 134 auguitme: the cog o god, xxi, vi; dca maiumuz: memn tt prutiqae* it* lunotit, p. isl. digitizecoy google 68 isis dnteiled beea initiated into the science f)f 'evocation' by his fathers who knew it before himself. but who was it then that taught the exorcist? the priest who clothes himself with an authority not only over the magician, but even over all these 'spirits' whom he calls demons and deuiu as soon as he finds them obeying any one but himself? he must have learned somewhere from some one that power which he pretends to possess. for. how could one

their first and last initiation. it is in the presence of his instructor, the ffuru, and just before the cofu-fakir is dispatched into the world of the living, with his seven-knotted bamboo wand for all protection, that he is suddenly placed face to face with the unknown phesence. he sees it, and falls prostrate at the feet of the evanescent form, but is not entrusted with the great secret td its evocation; for it is the supreme mystery of the holy syllable. the anu contains the evocation of the vedic triad, the trimhrti brahma, vishnu, siva, say the orientalists" it contains the evocation of tomelhing more real and objective than this triutu abstraclvm we say, respectfully contradicting the eminent scientists. it is the trinity of man himself, on his way to become immortal through the sol

gists were all 'spirit-mediums? neither pythagoras, plato, nor any of the later more important neo-putonists; neither laniblichus, longinus, proclus, dor apollonius of ivana, were ever mediums; for in such case tfae^ would not have been admitted to the mysteries at all. as taylor proves "this assertion of divine visions in the mysteries is clearly confirmed by plotinus* and in short, that magical evocation formed a part of the sacerdotal office in them, and that this was universally believed by all antiquity long before the era of the later platonists* shows that apart from natural' mediumsbip' there has existed from the beginning of time a mysterious sdence, discussed by many but known only to a few 'the use of it is a longing toward our only true and real home the after-life, and a deare

K AMBER THE BASICS OF MAGICK

ition 5. telepathy 6. telempathy 7. psychometry 8. telekinesis 9. teleportation m. sympathetic magic (poppets and such) n. runes o. mediumship, necromancy, and spirit guides p. philtres and poteins q. cleansing, purification, protection and blessing; esxorcism; ligature, binding r. power animals, totems and familiars; shapeshifting s. tree magick t. dreamcraft u. ritual tool magick v. invocation, evocation and going into aspect w. symbols, sigils and images; tattvic symbols; numerology x. conjuration or summoning; banishing or exorcism y. commemoration or linking z. past life regression or recall aa. pathworking on the tree of life bb. ceremonial magic viii. timing a. the lunar cycle b. the wheel of the year c. astrological conjunctions d. planetary hours and days e. individual biorhythms

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e for our work we need forces of all these different levels, and each officer of a masonic lodge has, besides his duties on the physical plane, the function of representing one of these levels, and acting as a focus for its special energies. the arrangement made by the founders of freemasonry is that the enumeration of the officials and the recitation of their positions and duties shall act as an evocation of the devas or angels belonging to and working on those respective levels. the fact that thousands of r.w.m.s have asked the appointed questions without the faintest idea of producing an effect in unseen worlds has not deprived them of angelic assistance which, if they had known of it, would have astounded them beyond expression, and probably even terrified them. 399. so the spirit turn

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

nd remanifest. so it is done" formulation of the inverted pentagram (xxxiv aes) 1) begin in the south. carve an inverted pentagram into the air ahead of you. imagine it flaming red. begin at the bottem and move up and to the left. vibrate "xepera" 2) move to the east. repeat vibrate "xeper" 3) move to the north. repeat vibrate" xeperu" 4) move to the west. repeat. vibrate" i have come into being" evocation of the daemons 1) standing in the center of the ritual space. imagine a breeze blowing in and filling the area as though you are a magnet to the forces of the universe. feel them pouring in, causing a static electrical charge in the air. 2) visualize a star falling from the skies. landing nearby you see a figure of a man with a goats head, holding a black sword, readied. say "before me

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

other girls. i have not known the romping of children. as mistress of the dead, i am not pure enough to take my rightful place among the other great gods. i have dwelt alone in sadness, but the god whom you sent to me has opened my heart to love. return him to me! return him to me or i shall raise up the dead, and they will eat the living, until the dead outnumber the living (dalley 1989, 173. 84 evocation and invocation this threat to upset the balance between the living and the dead would result in an intolerable situation that, like ishtar s disappearance from the land of the living, would eventually destroy everything, including the gods. it is thus a threat to which the celestial divinities must respond. in one version of this myth, ereshkigal threatens to kill nergal.nergal responds

eath and afterlife in ancient mesopotamia. in hiroshi obabyashi, ed, death and afterlife: perspectives ofworld religions. new york: greenwood press, 1992. dalley, stephanie.myths from mesopotamia. new york: oxford university press, 1989. sandars, n. k, transl. the epic of gilgamesh. 1960. rev. ed. new york: penguin, 1972 .poems of heaven and hell from ancient mesopotamia. new york: penguin, 1971. evocation and invocation evocations and invocations refer to two methods of calling spirits and deities into magical and religious rituals. evocations, used in ceremonial magic and sorcery, are elaborate commands, comprised of detailed gestures directed to an entity that appears and does whatever the magician asks. the entities are usually spirits that are evoked to appear in a triangle outside th

e middle ages. some of these are still used as references in modern witchcraft. the intent of the majority of grimoires was to teach magicians how to summon and control the power of spirits and demons. the sources were ancient egyptian,greek,hebrew, and latin texts. the rituals illustrated in grimoires are usually very complicated. they suggest ways of dressing and of behaving during and prior to evocation ceremonies. they contain prayers and incantations, directions for the creation of amulets, instructions on how to sacrifice animals, and provide lists of demons and spirits who can be summoned through the grimoire. grimoires users were not necessarily devilworshipers. very often their intent was to summon a demon and, after making a pact with him, deceive him and take advantage of his po

here.under mathers s leadership, the order developed a ritual and worldview from which other groups would create variations. ogd s system was called western magic. the basic idea was the hermetic principle of the correspondence of the microcosm (the human being) and the macrocosm (the universe. any principle that exists in the universe also exists in man. standard practices include invocation and evocation. invocation is the calling down into the self of a cosmic force with a purely psychological result. evocation is the calling up of that same force from the depths of the self, and it may result in objective physical phenomena. a second belief is in the power of the will, which can be trained to do anything. central to magic is the will, its training and activity. the hermetic order of th

en a numerical symbol related to the tree of life. it is divided into the first order, with four levels for neophytes and beginners; the second order, with three advanced levels for humans; and the third order, the order of the secret chiefs. each of these levels had its own rituals. to attain each degree, the candidate had to prove he had acquired competence in magical works, such as invocation, evocation, crystal-reading, making symbolic talismans, and astrology. fraulein sprengel conferred all of the founders of the ogd with the degree of adeptus exemptus, the highest degree that human beings could attain. the most famous member of the ogd was aleister crowley, whose magical thought has come to dominate modern magical practice. reared in hinduism 113 an exclusive plymouth brethren home

LIBER 777

r of acquiring political and other ascendency. li 22 works of justice and equilibrium. 23 the great work, talismans, crystal-gazing& c. tui 24 necromancy. 25 transmutations[[vision of universal peacock. 26 the witches sabbath so-called, the evil eye. 27 works of wrath and vengeance kbn 28 astrology. 29 bewitchments, casting illusions. 30 the red tincture, power of acquiring wealth li and khien 31 evocation, pyromancy kbn 32 works of malediction and death khbn 32 bis alchemy, geomancy, making of pantacles[[travels on the astral plane] kbn 31 bis invisibility, transformations, vision of the genius. table i (continued) 15 xlvii. kings and princes of the jinn. xlviii. figures related to pure number. xlix* lineal figures of the planets &c, and geomany. 0. the circle 1. the point 2. the cross th

LIBER CHANOKH

a brief fragment from 1607. also cited as .casaubon, true relation or tfr. the ms. of these diaries is bl cotton appendix xlvi (a.k.a. royal appendix xlvi, sloane ms. 5007. denning, melita& phillips, oswald (1986: mysteria magica (the magical philosophy, vol. 3. st paul mn: llewellyn. revised 2nd edition; originally published st paul mn: llewellyn, 1983. james, geoffrey (1984; ed/ trans: enochian evocation of doctor john dee, gillette, nj: heptangle. reprinted as enochian magick of doctor john dee. st. paul, mn: llewellyn publications, 1994. laycock, donald (1978: complete enochian dictionary. london, askin. reprinted new york: samuel weiser, 1994. regardie, francis israel (1984; ed: the complete golden dawn system of magic. las vegas: falcon press (1989; ed: the golden dawn. st. paul, mn:

LIBER COLLEGII SANCTI

gn it. let him cause the necessary addition to be made to his practicus f robe. let him make an appointment with his philosophus at the pleasure of the latter for the conferring of advancement. 1. the philosophus shall proceed to the grade of dominus liminis at any time that authority confers it. 2. he shall pass examinations in liber clxxv and in construction and consecration of talismans and in evocation. yet in this matter he shall be his own judge. he shall moreover attain complete success in liber iii, cap. ii. further, he shall apply himself to study and practice the meditations given in liber v. 3. he shall further show some acquaintance with and experience of liber o, caps. v, vi. whereof his record shall be his witness. 4. he shall commit to memory a chapter of liber dcccxiii. 5

LIBER CXX

he sign "hathoor, lady of amentet, mighty dweller in the funeral mountain, eye of ra, dweller before him, beautiful of fire in the boat of millions of years, be they favorable unto us, and let thy light and beauty be with us thy lovers in the house of peace! abrahadabra 111- 11111- 111 (he knocketh [this opening and closing of the temple is observable on all occasions. any other ceremony, such as evocation, invocation, initiation and all secret rituals, should be performed when the temple is "open. also, in the case of initiations their birth, death, and marriage (with such additional rituals as may be taught) should take place actually in an open temple. followeth the ceremony of admitting a neophyte to the mysteries, which is to be performed upon him before he is admitted to an ordeal] t

LIBER GRADUUM MONTIS ABIEGNI

c cup. no ritual admited to the grade of philosophus, which is conferred by authority when the task of the practicus is accomplished. 5. the philosophus. his duties are laid down in paper e, class d. he practices devotion to the order. instruction and examination in methods of meditation by devotion (bhakti-yoga).14 instruction and examination in construction and consecration of talismans, and in evocation.15 theoretical and practical. examination in rising on the planes (liber o, caps v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mah.satipatth.na.16 (see the sword of song, gscience and buddhism. h) instruction and examination in control of action.17 further, he cuts the magic wand. finally, the title of dominus limi

it is a very slight adaptation of a golden dawn instruction, and equinox iii (5, the book of thoth, a largely original work of crowley fs (sometimes also designated liber 78. 11 liber 536, gbatracoboofrenokosmomacia. h 12 gliber turris vel domus dei h (xvi. 13 see gliber iii vel jugorum, h i. 14 see gliber astarte vel berylii h (175) 15 no published a a instruction treats directly of talismans or evocation, although ritual outlines (in the golden dawn z2 paper) and two examples were printed in the equinox in the gtemple of solomon the king h serial; and much suggestive material may be found in part iii of book 4. liber xiii 8 16 some of the practices in gliber yod (formerly called vesta) h (831) may be here referred to. the gsheaths of the self h are the five skandhas (or kandhas, approx

LIBER ISRAFEL

neral exordium h which opens the golden dawn z1 paper. t.s [this ritual is an adaptation by crowley of an invocation of thoth put together by allan bennett from golden dawn material, egyptian texts and miscellaneous sources, a few only of which are noted. the earlier version (corresponding to points 5-13 only of the present text) was published in equinox i (3) as part of bennett fs ritual for the evocation to visible appearance of taphthartharath the spirit of mercury. text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 14.06.200. liber liberi vel lapidis lazvli advmbratio kabbala agyptiorvm svb figvra vii being the voluntary emancipation of a certain exempt adept from his adeptship. these are the birth-words of a master of the te

LIBER LLL PARADIGMAT PIRATE

allies himself with that stream of chaos magic thought, rejecting with almost puritanical disdain any ill-defined goal relation to self-actualization, celebrating and supplying good technique that will (probably) yield results here in midgard. however, there is more: those who have had the privilege of working with frater ratatosk know of his extraordinary skills and experience in invocation and evocation. this knowledge shines (darkly) through in this book, especially in the daring, shamanic style of transacting business with goetic spirits, and in the radically left hand path approach to the use of deities in invocation. this level of work places the paradigmal pirate beyond the psychonomicon model, and connects to the theme of pragmatic exploration of working methods that are based on

LIBER LVII

ed upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the .barbarous names of evocation. of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has an ineffable power. but what kind of power? by the qabalah we can find out the force of the name iao. we can spell it in hebrew way or oay. the qabalah will even tell us which is the true way. let us however suppose that it is spelt way. this ad

LIBER LXVII THE SWORD OF SONG

on of a single object, whether gross, fine, or altogether spiritual. now true magical ceremony is entirely directed to attain this end, and forms a magnificent gymnasium for those who are not already finished mental athletes. by act, word, and thought, both in quantity and quality, the one object of the ceremony is being constantly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly a reminder of the single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained out in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of solomon, abramelin, and other sages of repute. when a man has evoked and mastered such forces as ta

LIBER SAMEKH

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

e crowley copy are so closely worded to passages in samekh that they may in fact have been summarized by yorke from samekh, rather than copied from any crowley ms. notes. in the gpramonstrance of a a h in equinox iii (1, we find listed among the forthcoming official publications: liber ccclxv. the preliminary invocation of the goetia socalled, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. 365 might have been chosen as the number of abrasax. the same description appeared in the list of gofficial publications of a a h in appendix i of magick in theory and practice, but the number was given there as gliber

LOGOMACHY OF ZOS

t, self-dependent, demanding only from himself, seeking no privileges; which does not preclude his giving and accepting gifts. xk( z> 2 z "d 2..1. 9"d k 5' 9=h..t"d e. for affective pleasure: the sensualist for objects of sex, the aesthete for beauty, etc. man is generally purblind. few know what they seek, only what they infer as extrinsic. the arrivist knoweth by exteriorizing the intrinsic, by evocation; for what is not implicitly effective is never explicitly affective. i would teach$ 5n. w>b. 5) g 9\ if you would realize god you must first re-create your god within. you can become god by expurgating. for what is without is an exhausting-transudating past. the immoral asceticism: having suffered they shut out the world of reality, as the means of personal salvation. if there is salvati

ed nomenclature, inexact references and ambiguities, have the virtue of spatial span and are evocative by selective expressionism having an emotional quality which gives aesthetic validity, whereas more formal phrasing would convey far less. truisms and generalizations are concretions of discursive cognition, dangerous outside their own framework. hence the magician uses such means for expressive evocation, etc. normal language is concerned with conveying to others deceptions, hopes, fears, knowledge, desires, etc, to' 5 %d( 5. concern is to obtain from the subconsciousness answers to requests (another form of prayer) by primitive symbolism. it is believed that such intercommunication is possible only by cryptographic symbols: a transference of the intuitive to the tactual. man is a very m

LUCIFERIAN INITIATION VIA NOCTURNE

tivated by mere appearance. the secret self should be revealed as a significant aspect of the holy guardian angel, the higher aspect of what is called the self. the grand luciferian circle should be drawn large or duplicated so that one body may fit standing or sitting within it. candles should surround the circle and the initiate should be within. the wand should be previously used in the art of evocation and goetic sorcery. the sigils surrounding the circle make up along with the center the sigil of lucifer, so that the initiate is actually calling down the essence of the serpentine mind, the luciferian core of the self as a background for the sabbatic initiation. each small part manifests as a whole in the end. the initial ceremony should be a banishing ritual, and before a bath to clea

LUCIFERIAN SORCERY

t held to keep forces out, rather a power circulation of the arcana of energy within. end of ritual 21 the grand luciferian circle (above) would be used in the following manner (but not limited to: low ceremonial or solitary sex magick sexual congress with daemons or succubi. the bornless or headless one ritual congress cum daemone or the ritual of the evil genius immolation or god form absorbing evocation/invocation rituals (meaning you would invoke the spirit within you after it was evoked, the act of possession which allows one who is strong of will to absorb it thus it shall have no power over you. vampiric rituals of qlippothic power channeling. the triple hermetic circle is a foundation of the darker luciferian aspects of black magick, thus the god forms are indeed different. the pur

uild him or herself as a god, to become something better. this proves challenging because many in this society, are designed at an early age to be the exact opposite which is to submit to a concept of god. greater black magick demands that you devour those gods and make your consciousness the arena for their manifestation according to your will. it is therefore, very dangerous to open gateways of evocation (to summon outside the body) and invocation (to call inside the body or mind) of any force, as the black magickian seeks to absorb and bring initiations into the psyche to build the individual as a being separate from the universe. the teachings of astral vampirism within the black order of the dragon delve the depths of these concepts further. one would use the dark gods as models of st

we with discipline and thought out actions, change life, as we know it to suit us as best we can. we do not accept things as they are because of god s will, but understand that we, as luciferians are ourselves gods and goddesses and may manifest the glory of them by our intelligent actions. we glorify and give respect to such god forms by being strong individuals, whom use reason above faith. the evocation circle itself will be used in a manner to call spirits forth into the circle, from which they will be bound. one will use the circle that is developed from goetic sources for this work, and the triple hermetic circle of hamara t would be used for the magician to stand or sit within. some sorcerer s due to aesthetic alignment prefer to use 23 the goetic circle of pacts, as developed by el

ces for this work, and the triple hermetic circle of hamara t would be used for the magician to stand or sit within. some sorcerer s due to aesthetic alignment prefer to use 23 the goetic circle of pacts, as developed by eliphas levi. this would be advised if for the advanced black magickian who is able to ultimately balance the concepts of holy and infernal. one would use the rituals of daemonic evocation or summons of shadow forms or qlippothic beings for such operations, not the great work or holy magick. let the sorcerer not be bound by the instruments of magickal art, for these are outer projections and extensions of the will. the sorcerer may be clothed and draped in the night sky, covered in the grave soil and green of the earth and through the perception of the awakened eye (lucife

daimon, meaning spirit. the daemon is the root of demon therefore represents the spirit of the sorcerer and the exterior spirits on the astral plane. djed egyptian, represents stability and strength, associated with the backbone in the funerary cult. in the union of the circle, djed is the holy aspect in union with the shadow of the magician, the very aspect of initiation towards the great work. evocation the act of calling the spirit into and area, out from the self. evocation generally involves servitors, familiars, and daemons. a potent and dangerous aspect of ritual magick and sorcery is to evoke the force into the triangle, and then enter the triangle and invoke the force, calling it in. this results in an aspect of possession and leads to higher developments of the consciousness and

MAGIC AND SPELLS

profound. spell-like effects generated from shadow weave items have the same benefits and limitations that a shadow weave spellcaster has: effects from the schools of enchantment, illusion, and necromancy gain a +1 bonus on their save dcs and a +1 bonus on caster level checks to overcome spell resistance. the same benefits apply to effects with the darkness designator. effects from the schools of evocation and transmutation have their caster levels reduced by one (though their costs are based on the original caster level. the reduced caster level affects the spell's range, duration, damage, and any other level-dependent variables the effect might have. the effect's save dc is reduced by -1 and caster level checks to overcome spell resistance suffer a -1 penalty. the dc to dispel evocation

cts the spell's range, duration, damage, and any other level-dependent variables the effect might have. the effect's save dc is reduced by -1 and caster level checks to overcome spell resistance suffer a -1 penalty. the dc to dispel evocation or transmutation effects from a shadow weave item is 11+ the reduced caster level. in general, shadow weave users do not bother to create items that include evocation or transmutation effects. shadow weave items cannot generate effects with the light designator. shadow weave items can pose a serious danger to users who are not familiar with the mysteries of the shadow weave. activating a shadow weave item through spell completion, spell trigger, or command word deals 1d4 points of temporary wisdom damage to the user unless the user has the shadow weav

agos, gorm gulthyn, gruumsh, haela magic brightaxe, ilneval, red knight, selvetarm, shevarash, solonor thelandira, tempus, tyr, uthgar. water domain' deities: auril, deep sashelas, eldath, isis, istishia, sebek, silvanus, umberlee- spell descriptions the spells presented here follow all the rules presented in chapter 10: magic and chapter 11: spells in the player's handbook. agan'azzar's scorcher evocation [fire] level: sor/wiz 2 components: v, s, f casting time: 1 action range: close (25 ft+ 5 ft./2 levels) area: s-ft :wide path to close range (25 ft+ 5 ft./2 levels) duration: instantaneous saving throw: reflex half spell resistance: yes ajet of roaring flame bursts from your outstretched hand, scorching any creature in a 5-foot-wide path to the edge of the spell's range. aganazzar's scor

wer level, such as daylight. the 3rd-level cleric spell daylight counters or dispels blacklight. material component: a piece of coal and the dried eyeball of any creature. d. illusion (shadow) level: sor/wiz 2 components: v, s casting time: 1 action range: personal target: you duration: 1 round/level (d) saving throw: fortitude partial spell resistance: yes,(see text) claws of darkness blacklight evocation [darkness] level: darkness 3, sor/wiz 3 components: v, s, m casting time: 1 action range: close (25 ft+ 5 ft./2 levels) area: a 20-ft.-radius emanation centered on a creature, object, or point in space duration: 1 round/level (d) saving throw: will negates or none (object) spell resistance: yes or no (object) you draw material from the plane of shadow to cause your hands and forearms to

. once a creature has three magic tattoos operating, any additional magic tattoos fail. a successful erase spell removes a single magic tattoo. a successful dispel magic spell can remove multiple magic tattoos if targeted on the creature bearing the tattoos (see the dispel magic spell in the player's handbook. material components: tattoo inks in appropriate colors. focus: tattoo needles. darkbolt evocation [darkness] level: darkness 5 components: v, s casting time: 1 action range: medium (100 ft+ 10 ft./level) effect: one ray/2 caster levels (maximum seven) duration: instantaneous (see text) saving throw: will partial spell resistance: yes you unleash beams of darkness from your open palm. you must succeed at a ranged touch attack to strike your target. you can hurl one darkbolt for every

MASTERING WITCHCRAFT

s with an arabic name of god, roman catholic saint, or tibetan demon, so much the better. go ahead and use it. likewise, the name of your husband, wife, lover, favourite politician, film star, or most hated dictator will all be equally magically potent, so long as they give you that extra little kick to stir your deep mind out of its usual sluggish sleep. so much for barbarous cabalistic words of evocation! usually, therefore, you will find it advantageous to devise your own incantations, as the majority of witches do. of course, there are all the traditional charms such as you will find in the following text which have accumulated a magical charge of their own through the years, and as such, of course should be used to your fullest advantage (and admittedly some of these do contain the oc

ntities, and the other dealing with the spirits or shades of the dead, necromancy so-called, or sometimes sciomancy. you will occasionally find that some witches tend to make the distinction between the two terms in that sciomancy, they claim, involving some relic of the defunct person summoned, an object link of some type, be it a lock of hair, bloodspot, or some personal belonging, attempts the evocation of the shade or ghost of the dead person, which is confined to visible appearance. necromancy, on the other hand, they argue, implies the reanimation of a recently defunct corpse, as in the legendary operation performed by thessalian erichtho at the request of sextus, son of pompey. this distinction, however, is merely scholarly, and the majority of witches use the term "necromancy" to r

to visible appearance. necromancy, on the other hand, they argue, implies the reanimation of a recently defunct corpse, as in the legendary operation performed by thessalian erichtho at the request of sextus, son of pompey. this distinction, however, is merely scholarly, and the majority of witches use the term "necromancy" to refer to the operation which the pedants label sciomancy, namely, the evocation, of the shades, such as was attempted by eliphas levi in the nineteenth century. the corpse-reanimation method is very rarely, if ever, attempted these days, for obvious reasons. necromancy does not call for the use of your show stone, but rather a triangle of manifestation, so i shall leave that process till last, and deal with the conjuration of nonhuman entities first. the entity summ

on! amatory necromancy, the dumb supper finally, to conclude this section on romantic love, i shall deal with the second type of operation which comes under the definition of necromancy, and as such was mentioned previously in the chapter on divination. the operation of amatory necromancy is known among witches as the dumb supper. it can, however, be utilized for two purposes; the first being the evocation of the shade of a dead loved one, the second the calling forth of what is known as an eidolon or wraith, the spectral apparition of a future loved one or spouse. whether the operation is of the necromantic or eidolon variety does not change the central ritual, the dumb supper proper. the only difference lies in the thirteen days preparation for the necromantic variant, similar to that of

ude yourself from company as much as possible, even from that of other witches, reserving most of your affections for the memory of the dead person. this can be very difficult, but it should be persevered in. it is, in effect, the sounding of a preliminary, gentle call into the unseen to the shade of the departed one, which builds each evening at your meditation, culminating finally in the actual evocation ceremony. when the night of evocation arrives, having eaten no supper nor partaken of any refreshment since sunset, just before the hour of midnight strikes, arrange your place of working in the following manner: cover your altar table with a new, white, exorcised cloth, and place a chair at the west side of it facing east, and one opposite, facing west. on the table, place a bouquet of

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ll have occasion for thy presence; and not to depart without my license until thou hast duly and faithfully performed my will without any falsity. then standing in the midst of the circle, thou shall stretch forth thine hand in a gesture of command and say: by the pentacle of solomon have i called thee! give unto me a true answer! then let the exorcist state his desires and requests. and when the evocation is finished thou shalt license the spirit to depart thus: the license to depart. o thou spirit n, because thou hast diligently answered unto my demands, and hast been very ready and willing to come at my call, i do here license thee to depart unto thy proper place; without causing harm or danger unto man or beast. depart, then, i say, and be thou very ready to come at my call, being duly

MICHAEL FORD WITCHMOON

n immense power base within the self. the practice itself also teaches discipline, control and mental strength. the essence of karezza is that once orgasm is denied then this rampant energy which the sorcerer is controlling may, during vision or dream, be fulfilled in another desired area. this method can also be used to contact a succubus or incubus and is a very useful technique for purposes of evocation and invocation. da ath da ath is one of the zones of the qabalistic tree of life, a great void which is defined as the abyss. the abyss or zone of da'ath is best understood as the dimension from which all begins or manifests, we are but spawn of the abyss. this is the christian hell, evil only by the ignorance and lack of understanding concerning the nature of da ath. the world, nature a

ure. such wraiths may be used as avatars of personal power but do not expect this to be an easy task. da athian spirits, if controlled and evoked properly, are useful for certain divinations and vampiric explorations beyond the mind, as subconscious guides and servitors for destruction, attack and defense, or in some species of sexual workings. within such sexual sorcery, such as succubus/incubus evocation, beware of the obsessions that may occur; they provide the most balanced yet the most dangerous approach to such work. da ath invokes change and subconscious/shadow exploration. through the use of sentient symbols (see chapter 4) one can communicate with the mighty atavisms of the dark matter of the brain. by mastering and learning to control by will the essence of the self, one can be o

luciferian/sethian sense, the sorcerer becomes or develops from the spirit called inward. invocation is the direct subconscious communication with the forces of outer and inner planes of being. as with the sabbat, both infernal and celestial, one enters the ecstasy trance of the inbetween (inbetween the dreaming and waking world) to emerge eventually as the adversary, that godform of both sides. evocation to summon or call spirits outward, often projected into a circle or area from which you may bind such forces or spirits to a specific area. in goetic sorcery, the individual summons or evokes a spirit or energy into a circle, when the sorcerer is satisfied; they banish/release the spirit so it may leave. evocation can be the sorcerer summoning or calling forth the darkest aspects of the

r ritual chamber. one should prepare by reaching a relaxing state of which you seem to almost float from your own flesh. in this preparation incense should be employed, as well as music (essential) which represents the mood of the rite, and is appropriate to the forces evoked. this work may be done either solitary or with one other person, depending on your goal. then a calling should be made, an evocation following which you will begin (if successful) to feel a slight bit of wind and cold air. do not let fear overtake you as i have seen happen with many first time "ghost hunters, keep your wits about you and stay strong in this. feel the spirits as the float about you. techniques such as evp (electronic voice phenomena) recording and automatic writing/drawing may be done as well which wil

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

MICHAEL W FORD THE VAMPIRE GATE

body, etc. you will now want to begin visualizing and moving a sharpened end of your astral body to extend out like a serpent would rise up. this will take some practice but extending the astral from your own body you will notice the tendril can be controlled by your will alone. servitor creation and astral entities creating a servitor is not a simplistic task but if successful is very useful in evocation sorcery. the vampyre magickian who is able to create a vampiric servitor must utilize caution such an entity is mindless and is connected to the mind itself, proper foundations in banishing and absorbing should be known and practiced to absorb the servitor accordingly. 30 for a simplistic method of evocation, let s take the following steps. if you are able to grasp this with ease, you ma

skin. you can transform yourself accordingly and rise up as a beast. tzephariron virgo (august 23rd september 22nd -mutable earth earth colors, dark forest greens, tan, and their form is partially living yet decaying corpses and 58 zombie like ghouls. these are the corrupted spirits of the shades of the dead. drink from these corpses in the dream and gain the power of sight. evoke tzephariron in evocation workings. obiriron libra (september 23rd october 22nd -active air gray and bloated goblins whose are air spirits. in using the spirits of lucifuge the vampyre magickian may drink from their own fountain of life, consuming their instincts and spiritual detachment from the physical world. these spirits aid in astral projection. necheshethiron scorpio (october 23 nov 21 -fixed water a coppe

ctober 23 nov 21 -fixed water a copper dark brown, bloodied color their forms are demonic human headed insects. death becomes transformation. use the necheshethiron when their veil of the living and the dead is thin. nachashiron sagittarius (nov 22 december 21 -mutable fire these demons appear as dog-headed serpents. they are swift and seem to emanate fire in the triangle. drink deep from them in evocation, drawing in the fire of the spark of the abyss, if binding them to a sigil after evoking, send them forth to burn your target with inner desire then 59 arising to drain them sexually. you may guard yourself from attacks in the reverse manner. dagdagiron capricorn (december 22nd jan 19th -active earth their colors are reddish and bright, they appear as devouring flat-shaped fish like pira

process of antinomian magical practice, thus enforcing and strengthening the imagination as a visualization tool, similar to divination and sight with spirits. shades spirits of the dead, ghosts and phantoms which walks in the astral plane. these spirits may represent in some cases the body of the sorcerer in the plane of the dead, a world separate in some areas from our own living perception. in evocation and necromantical practice, the shades are brought around and closer to the world of the living. sorcery the art of encircling energy and power of self, by means of self -fascination (inspiration through the imagination. sorcery is a willed controlling of energies of a magical current, which is responsive through the will and belief of the sorcerer. while sorcery is the encircling or ens

MICHAEL WYNN THE SOUL TRAVELERS

take physical appearance, otherwise the mirror must be used. once present, the spirit should be commanded to reveal itself in a manner that is not hideous, and to speak in a soothing voice using your native tongue; the spirit should also be commanded to control its odor. it is the nature of some spirits to arrive as hideous beasts, with a foul odor, and an unsoothing voice. signs of a successful evocation are: sudden wind, noises, voices, and odors in the ritual chamber. an object baring that spirit s sigil is placed in the triangle, and this object is subjected to injury when the magician wishes to force the obedience of that spirit. the brand new you [3.7] aside from thaumaturgic magic, or low magic, which uses magic to alter the outside world according to will, there is also theurgic m

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

MICHAEL W FORD NOX UMBRA

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

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

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

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

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

alled in the maison aux piliers [column house, bought from the dauphin and located on the place de greve, neighboring the templar domain* it seems an error to place the parloir aux bourgeois of the thirteenth and fourteenth centuries on the left bank near the former saint jacques gate. cf. rochegude, promenades dans toutes les rues de paris, rue soufflot, no. 2 (paris: denoel, 1958; j. hillairet, evocation du vieux paris (paris: editions de minuit, 1952, 128, 189, and 501. 112 the origins of freemasonry from ancient times to the middle ages the temple and the organization of parisian masons and carpenters several facts demonstrate quite clearly that it was under the aegis of the temple and under its sovereign jurisdiction that the organization of parisian masons and carpenters formed. at t

lars had one of their centers. during the thirteenth century, chelles was considered a franche commune, a franchise similar to that of the templars that went back to louis vi. after the dissolution of the order, this franchise was lost in 1320 by an act of the parliament in paris, at which time it fell under the subordination of the women's abbey that also existed in chelles (cf. georges poisson, evocation du grand paris. la banlieue nord- est (paris: editions de minuit, 1961, 398. the templars and the parisian builders 123 formed by the streets rue des archives (the former rue du grand chantier, rue des quatre fils (formerly the quatre fils aymon, rue vielle du temple, and rue des francs bourgeois (the current site of the national archives) was long occupied by the workshops of entreprene

t includes a cross; the keystone of the second bay is decorated with a rose window with a leafy border.40 in three parishes with confused borders saint paul, saint gervais, and saint jean en greve the number of properties owned by the* j. hillairet is mistaken in his assumption that the first templar establishment was slightly more to the north, at the site of the napoleon barracks (j. hillairet, evocation du vieux paris, 134, an opinion he borrowed from rochegude and dumolin, 71 and 150. for more on this topic, see also c. piton, la cite (1911, 105-76+ probst-biraben (les mysteres des templiers, 165-67) sees in "these noble lords of the temple" a survival of the templars in the form of a third order, whereas they were simply the knights hospitallers. the templars and the parisian builders

recent comparison could be made. in 1667, the grand prior of malta and the temple was jacques de souvre. he saw to it that the former walls of the enclos were demolished and that large mansions (hotels des bains, de guise, de boufflers, and so on) were transformed into houses that were rented to private individuals. he also entrusted to mansart the task of rebuilding his palace (cf. j. hillairet, evocation du vieux paris. 352. could this grand prior jacques de souvre have been the journeymen's "master jacque" it should be added that the hotel de bason, built on the grand worksite of the temple (the current rue des archives) was acquired by the soubise family in 1697. the hotel de soubise or rohan soubise (today the national archives) was built from 1705 to 1709 on the site of the former ga

NECRONOMICON ALAZIF

hoth is the gate. he knoweth where the old ones came forth in times past and where they came forth again when the cycle returneth when thou would call forth yog-sothoth thou must waite until the sun is in the fifth house with al azif page 10 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 saturn in trine. then enter within the stones and draw about thee the circle of evocation tracing the figurines with the mystic scimitar of barzai. circumambulate thrice widdershins and turning thy face to the south intone the conjuration that openeth the gate: ye conjuration o thou that dwelleth in the darkness of the outer void, come forth unto the earth once more i entreat thee. o thou who abideth beyond the spheres of time, hear my supplication (make the sign of caput dra

PHOSPHORUS

aemon to invoke and become essentially, to open the way of shadow. 5. cain as the offspring of lilith& samael. tubal qayin and how this force represents initiation into the luciferian mysteries. this is a foundation work to future work with cain in the next grade. the book of cain 6. goetic work and sorcery within the yatuk dinoih, a minimum of 13 of the spirits called and formed by the sorcerer. evocation and invocation. results and records submitted. the goetia luciferian edition 7. grimoires and a modern approach to the daemonum and how they relate to our positive advancement of being. examples of such as goetia, book of black magic by a.e. waite, abramelin, faustbook, etc. 8. study of anubis as the initiator into the current of azothoz. a minimum of two months dedicated to anubis as se

s via dreaming and astral projection -shape shifting and vampyric sorcery purpose and practice -the black eagle as the initiator of the vampyric and ahrimanic path consistent and successful work with this spirit guide -the god form of anubis the mask of the shades of the dead and the gateway of twilight. 1. mephistopheles, how this daemon represents both earth and spirit and the unity within. the evocation and invocation of mephistopheles to absorb a hidden atavistic knowledge of the daemonum of the earth. see mephistopheles conjuration by michael w. ford 2. the assumption of the flesh of the devil, the power of initiation and the mark of the devil as a rite of passage. the god form of satan the adversary is to understand the fallen aspect of darkness to the 12 rise into the dark light, th

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

chessmen "part one. e. talismans. receive a manuscript on the making and consecrating of talismans. gather names, sigils, etc, for a talisman for a special purpose. make a design for both designs of it and send it in for a chief to pass. make up a special ritual for consecrating to the purpose you have in mind and arrange a time with the chief for the ceremony of consecration "h. consecration and evocation. subject: a ceremony on the formulae of ritual z. 2. must be prepared before examiner and must meet with his approval as to method, execution and effect <84> in the early temples there was also issued a catalogue of manuscripts, enumerating in alphabetical order the documents circulated amongst the zelatores adepti minores. a. general orders. the curriculum of work prescribed. b. the les

eparation, intensive study, and a great deal of rehearsal and ex eriencem. oreover. he must not be disa vointedif, at first, the results fall s'hort of his anticipi&ions. persistence is'a admirable ancl <96> necessary virtue, particularly in magic. and let him endeavour to penetrate into the reasons for the apparent worthlessness or puerility of the aims of these formulae, such as transformation, evocation, invisibility, by reflection on the spiritual forces which must flow through him in order to effect such ends. and let him beware of the booby trap which was set up in the order- of doing but one of these ceremonies, or superficially employing any phase of the system as though to pass an examination, and considering in consequence that he is the master of the technique. my work is now do

nes of matter, arise the terrible dog-faced demons, never showing true image unto mortal gaze. so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud, resounding sea. labour thou around the strophalos of hecate. when thou shalt see a terrestrial demon approaching, cry aloud and sacrifice the stone mnizourin. change not the barbarous names of evocation, for they are names divine, having in the sacred rites a power ineffable. and when <103> after all the phantoms have vanished, thou shalt see that holy and formless fire- that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire. hereunto is the speech of kabir. hegernon conducts the theoricus to the foot of hierophant's throne, and taking t

d <147> it may here be remarked that the so-called christian sign of benediction, consisting of the thumb and first two fingers only, projected, is the affirmation of osiris, isis and nephthys- or spirit, fire, and water. with regard to taking on mentally the forms of the gods, it may here be noted that the process is of great assistance and use in all magical working, whether of invocation or of evocation, contemplation, meditation, skrying in the spirit vision, alchemy, etc. for the forms of the gods do here represent a certain symbolic material action of the divine forces. the grip and the password 1. the steps are taken and the grip exchanged simultaneously. they mean seeking guidance in the darkness and silence of the mysteries. admission of the candidate 3 73 2. it shows that a stead

. frater s. r m. d. in the ritual of the enterer are shadowed forth symbolically, the beginning of certain of the formulae of the magic of light. for this ritual betokeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light* also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the "enterert'lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to t

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

ishes from the horizon; even the most fluidic forms are immortal, subsisting always in the permanence of their raison d' tre, which is the combination of light with the aggregated potencies of the molecules of the first substance. hence they are preserved in the astral fluid, and can be evoked and reproduced according to the will of the sage, as we shall see when treating of second sight and the evocation of memories in necromancy or other magical works. we shall return also to the great magical agent in the fourth chapter of the ritual, where we shall complete our indications of the characteristics of the great arcanum, and of the means of recovering this tremendous power' here let us add a few words on the four magical elements and elementary spirits. the magical elements are: in alchem

r the first time the truth of the wise man's words: the world of spirits is not closed! thy sense is obtuse, thy heart is dead! arise! bathe, o adept of science, thy breast, still enveloped by an earthly veil, in the splendours of the dawning day (faust, part i. sc. i) on 24 july in the year 1854, the author of this book, eliphas levi, made an 28 the doctrine of transcendental magic experiment of evocation with the pentagram, after due preparation according to all the ceremonies indicated in the thirteenth chapter of the ritual. the success of this experiment, details of which, as regards its principles, will be found in the corresponding chapter of the present doctrinal part, establishes a new pathological fact, which men of true science will admit without difficulty. the experience, repe

so with tranquillity i observed all these phenomena, which would not have been less wonderful had they been only the product of my imagination, so real did they seem. for the rest, i may state that i was in no sense frightened, and during their occurrence i was engaged upon something quite foreign to the occult sciences. by the repetition of similar phenomena i was led to attempt an experience of evocation, assisted by the magical ceremonies of the ancients, when i obtained truly astounding results which will be set forth in the thirteenth chapter of this work. 58 xii s l the great work discite crux the great work is, before all things, the creation of man by himself, that is to say, the full and entire conquest of his faculties and his future; it is especially the perfect emancipation of

ls, came to them solely in this manner. the preparations and the substances used to obtain this result were often horrible, as we shall see in the ritual, but the result itself was never doubtful. they saw, they heard, they handled the most abominable, most fantastic, most impossible things, we shall return to this subject in our fifteenth chapter; at the present moment we are concerned only with evocation of the dead. in the spring of the year 1854 i had undertaken a journey to london, that i might escape from internal disquietude and devote myself, without interruption, to science. i had letters of introduction to persons of eminence who were anxious for revelations from the supernatural world. i made the acquaintance of several and discovered in them, amidst much that was courteous, a d

t exactly of the first order, but still of a most exalted grade. we had a number of long conversations, in the course of which she insisted always upon the necessity of practical experience to complete initiation. she showed me a collection of magical vestments and instruments, lent me some rare books which i needed; in short, she determined me to attempt at her house the experiment of a complete evocation, for which i prepared during a period of twentyone days, scrupulously observing the rules laid down in the thirteenth chapter of the ritual. the preliminaries terminated on 2nd july; it was proposed to evoke the phantom of the divine apollonius and interrogate it upon two secrets, one which concerned myself and one which interested the lady. she had counted on taking part in the evocatio

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

t foot; that the right hand corresponds in the same way with the left hand and left foot, and reciprocally of the other hand. this must be borne in mind when making magnetic passes, if we seek to govern the whole organism and bind all members by their proper chains of analogy and natural sympathy. similar knowledge is required for the use of the pentagram in the conjuration of spirits, and in the evocation of forms errant in the astral light, vulgarly called necromancy, as we shall explain in the fifth chapter of this gritual h. but it is well to observe here that every action promotes a reaction, and that in magnetizing others, or influencing them magically, we establish between them and ourselves a current of contrary but analogous influence which may subject us to them instead of subjec

we may act individually when evoking a spirit, but to conjure we must speak in the name of a circle or an association: this is the significance of the hieroglyphical circle inscribed about the magus who is operating, and out of which he must not pass unless he wishes at the same moment to be stripped of all his power. let us deal at this point with the vital and palmary question, whether the real evocation and real conjuration of spirits are things possible, and whether such possibility can be demonstrated scientifically. to the first part of the question it may be replied out of hand that everything which is not an evident impossibility can and must be admitted provisionally. as to the second part, we affirm that in virtue of the great magical dogma of the hierarchy and of universal analo

find ourselves to possess in the first shock of a great sorrow. what is vulgarly called necromancy has nothing in common with resurrection, and it is at least highly doubtful whether, in operations connected with this application of magical power, we really come into correspondence with the souls of the dead whom we evoke. there are two kinds of necromancy, that of light and that of darkness. the evocation by prayer, pantacle and perfumes, and the evocation by blood, imprecations and sacrilege. we have practised only the first, and advise no one to devote themselves to the second. it is certain that the images of the dead do appear to the magnetized persons who evoke them; it is certain also that they never reveal any mysteries of the life beyond. they are beheld as they still exist in the

related to us by an old friend of the family. evocations should have always a motive and a justifiable end; otherwise, they are works of darkness and folly, most dangerous for health and reason. to evoke out of pure curiosity, or to find out whether we shall see anything, is to court fruitless fatigue. the transcendental sciences admit of neither doubt nor puerility. the permissible motive of an evocation may be either love or intelligence. evocations of love require less apparatus and are in every respect easier. the procedure is as follows. we must collect, in the first place, carefully the memorials of him-or herwhom we desire to behold, the articles he used, and on which his impression remains; we must also prepare an apartment in in which the person lived, or otherwise one of similar

ise one of similar kind, and place his portrait veiled in white therein, surrounded with his favourite flowers, which must be renewed daily. a fixed date must then be chosen, being that of the person's birth, or one that was especially fortunate for his and our own affection, one of which we may believe that his soul, however blessed elsewhere, cannot lose the remembrance. this must be the day of evocation, and we must prepare for it during the space of two weeks. throughout the period we must refrain from extending to anyone the same proofs of affection which we have the right to expect from the dead; we must observe strict chastity, live in retreat and take only one modest and light collation daily. every evening at the same hour we must shut ourselves in the chamber consecrated to the m

RUBY TABLET OF SET

esent in what they write. but cosmic fiction is distinct in that it is concerned with the psyche, with meaning and the place of humans as generators of meaning in a cosmos which seems to be beyond all our comfortable categories- about the confrontation with the beyond, the other, the unknown. cosmic fiction is not just horror, because there is something more in lovecraft's stories than merely the evocation of fear. it is not science fiction or fantasy, because the things lovecraft classification: v2- 92i.l- 1 author: pat hardy iii date: october, xxv html revision: september 2, xxxiii subject: h. p. lovecraft; magic and fiction reading list: 7a, 7b, 7f, 6l was trying to work with are reflections of the structure of the psyche, and in that sense they are not merely his own subjective creatio

orists) lovecraft carried out this distillation for a number of figures and themes in his pantheon. he went to many sources, never taking anything at face value, never believing anything he read, never regarding it as more than an indicator of the nature of the human mind, a source of information he could exploit in rendering his tales more powerful and effective. this give his stories a power of evocation: they call forth in the reader that level of consciousness, that archetypical entity, which he has portrayed through distillation of the essence of that figure out of other sources. this shows up in his focus on dream lore. he used dreams as a source of information, and was aware of the role of dreams in human dealings with the supernatural. dreamlike states of consciousness play a promi

us v, also seemed oddly out of character to the point of incomplete inconsistency. and, during the ending of the church of satan, there had been no manifestation or action evident by the principal entity- the prince of darkness himself. it is the right of a magister templi to evoke the prince of darkness if it is his will to do so. during the night of june 21-22, x, therefore, i addressed such an evocation by means of the first part of the word of set (a system of magical keys derived from an analysis and decoding of the "enochian keys" of john dee. the evocation was effective, and an answer was received. enclosed is that answer. i find that it clarifies the actions of anton lavey and explains the downfall of the church of satan. it also resolves certain other inconsistencies which had cla

nox has succumbed to my solstice, and i, set, am revealed in my majesty. the apparent reference is to the north solstice, as explained above. there may be a second implication: aleister crowley identified the events surrounding the inception of the aon of horus in 1904 ce as the "equinox of the gods" the book of coming forth by night heralds the eclipse of that aeon in favor of the aon of set. my evocation- an effort to interpret the surprising downfall of the church of satan- was addressed to "satan (which i believed the proper name of the prince of darkness. immediately, however, he corrects this name to that of set. the term "majesty" is also significant; in egypt this honorific title was accorded only two gods- set and ra. in hieroglyphics it is the suffix -hen. the linguistic origin o

with no supporting evidence whatever. then anton lavey, assuming that both regardie and crowley must have known what they were talking about, included virtually the same sentence in his satanic bible (page #155. later attempts to validate enochian as a language or to place it historically- donald c. laycock's the complete enochian dictionary (london: askin, 1978) and geoffrey james' the enochian evocation of dr. john dee (berkeley heights, nj: heptangle books, 1984- have met with similar failure. james, following laycock, reaches the conclusion that the unpronounceable words and random letter arrangements of enochian indicate that it was designed for nonmaterial entities [lacking vocal cords! the last word was written by hans holzer in his the truth about witchcraft (1969, in which he cal

SAPPHIRE TABLE OF SET MAIN

se changes would be entirely new to me; i experienced similar things with my iii recognition. but now all of this feels much stronger and selfassured. i know that i am the only one who can fulfill my own vision. i know that i have unique contributions to the on that only i can- and must dare to- manifest. and i know that i will do this. in the magical future it is a done deed; my life shall be an evocation to unfold that future (6) how would i describe the character of my current connection with the on of set (and the temple of set? how is this different from the way i saw this relationship a year a ago? how has my relationship to secondary manifestations of the on such as the rune-gild changed? well, a year ago i was still very active with the runes and fascinated about furthering the run

SAPPHIRE TABLET OF SET

se changes would be entirely new to me; i experienced similar things with my iii recognition. but now all of this feels much stronger and selfassured. i know that i am the only one who can fulfill my own vision. i know that i have unique contributions to the on that only i can- and must dare to- manifest. and i know that i will do this. in the magical future it is a done deed; my life shall be an evocation to unfold that future (6) how would i describe the character of my current connection with the on of set (and the temple of set? how is this different from the way i saw this relationship a year a ago? how has my relationship to secondary manifestations of the on such as the rune-gild changed? well, a year ago i was still very active with the runes and fascinated about furthering the run

SATANGEL

essential white magick, his holy guardian angel nevertheless turned out to be the devil himself. others who have been known to practice this goetic witchcraft have included w.b. yeats and macgregor mathers, cecil williams, charles pace. the influence of the classical grimoire may even be seen in the ritual tools and circles as described in the wiccan book of shadows. chiefly it is the practice of evocation, of summoning and binding spirits by means of their names, signatures, by words of power, by magical glyphs and talisman. the powers and knowledge these devils grant is that of herbs and stones, the giving of imps and familiars, the location of riches, the healing of illness, of slaying at a distance, reconciling broken friendships, and bringing back strayed lovers. the classical grimoir

show how little about the world we really know. for this he was jailed for one year on a charge of heresy. upon his release, he produced another book on occult philosophy, completely contradicting the opinions he wrote of previously. grand grimoire french, dated perhaps from around the 17th century, with many spurious forgeries bearing the same name. it is in two parts, the first dealing with the evocation of lucifuge rofocale by means of the blasting rod (wand, the second dealing exclusively in the making of pacts. it is the most classical of all grimoire, and that most likely to have inspired the story of faust. the black pullet rome, probably late 18th century. also called the screech owl, or treasure of the old man of the pyramids. places particular emphasis on talismanic magick, and i

these primarily originated, according to scot, from the works of john cokars and t.s. these rituals were augmented and expanded upon in a third edition, 1665. what remains specifically interesting is that these rites combined diabolist formula with folkloric content, so that the practitioner was provided with classically christianised goetic style sorcery, with its planetary tables and circles of evocation, combined with phaerie lore. it is thus unsurprising that it should have become such an influential text to the practitioners of its day. the necronomicon "la mayyitan ma qadirun yatabaqa sarmadi fa itha yaji ash-shuthath al-mautu qad yantahi" that is not dead which can eternal lie, and in strange aeons even death may come to die. this grimoire has its origins in the fictional horror sto

babylonian, greek and roman especially. the greatest influence with regard to the classical grimoire is hebrew, itself having incorporated various names and mysteries from these same sources in its history. details are given, where possible, as to the grimoire within which the spirits may be found. the reader is directed to these sources, where they will find the traditional rites and prayers of evocation, and the signs and seals by which they may be summoned. yet it should be known that these rituals are far from the only way in which such spirits may be called upon. for example paul huson s controversial and influential work mastering witchcraft include a formula by which the demon agares is called upon. this author has come across and worked many other formulae that deviate from those

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

SATANICON

s alliance and regression to satanic dominion, and it further serves to inspire all who are present. whenever the invocation of infernal power is recited in the black chapel, all shall face the satanagram. creative darkness this is the most important part of the satanic ritual. maximizing the dark element within is paramount to the success of the working (refer to book iii: creative darkness. the evocation of demons in satanic magick, the evocation and direction of demonic forces adds power and support to the potential of the working. legend: invisible angles of the pentagonia -24- each demon has a specific function and nature. therefore, evoke the appropriate demons for each ritual. demons are evoked after the partaking of the chalice of change. the rituals contained herein may be perform

ali, nergal, lilith, typhon, moloch, midgard, diabolus the third legion: caop, amon, skoll, hati, azazel, marchocias, serapis, bali, orias, maskim, mastema, nebrios, emma, furfur, pazuzu the fourth legion: pursan, nabarus, alastor, silcharde, incubus, succubus, hekate, asag, mara, euronome, forneus, xaphan, ukoback, belphegor, kobal, lerva, necrofiend, basilisk* magickal laws regarding successful evocation of devils and demons* 1 suspend non-belief during ritual. fantasy is essential to successful ritual. 2 suspend non-belief while applying outer magickal art/suggestion, etc. the catalyst, in most instances, to realizing one s ritualized desires lies with the application of positive or negative fantasy; created situations; the use of what is commonly known as superstition. 3 the devil and

in this ritual is two-fold: first, it is employed as a sacrifice; the celebrant tears seven leaves from its binding and casts them into the pit to suffer destruction and damnation. the second part involves the recital of its antichrist disclosure: revelation 13. the bible is placed in front of the brazier. conjuration saltes are more commonly known as flash powder. they are employed to emphasize evocation. a small vessel of the saltes is placed next to the brazier. the skull is placed on the altar between the candle of antichrist and the sword of satan. the thurible burns an earthy scent which is most pleasing to the celebrant: it is placed at the rightrear area of the altar. the chalice of change with its emotion-stimulating elixor is placed directly in front of the thurible. the sword o

nity! i am the creator of life and death! i am the savior of man and the destroyer of the nazarene! i am the soul of darkness a black -36- beacon of infernal light to the worthy, and a sign of doom to the lambs! i am the will, the purpose and the fight! i am antichrist! 5 the holy sacrifice. 6 the celebrant faces the sigil of antichrist and recites the biblical passage, revelation 13: 1-18. 7 the evocation and release of the devils of evilution. the celebrant grasps the sword of satan and steadies the point of the blade in the flame of antichrist as he evokes the devils of evilution thus: pan, come forth and smear the earth with your doctrines of carnality! fenris, come forth and free the beast to wage the war! leviathan, come forth to fill the minds of men with the wisdom of evil! diabolu

SORCERIES OF ZOS

y of sensation and clarity of vision. the sigil thus becomes sentient and in due course the object of the working materializes on the physical plane. this object is, of course, determined by the desire embodied in and represented by the sigil. the important innovation in this system of dream control lies in the transference of the sigil from the waking to the dream state of consciousness, and the evocation, in the latter state, of the shadow-woman. this process transforms an eighth degree rite! into the similitude of the sexual act as used in ninth degree workings. briefly, the formula has three stages: karezza, or unculminating sexual activity, with visualization of the sigil until sleep supervenes. sexual congress in the dream-state with the shadow-woman evoked by stage i. the sigil shou

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

. the nature of existing or lasting for only a day, such as certain plants or insects. eschatology comes from the greek word eskhatos meaning last and -logy literally meaning discourse about the last things. refers to the body of religious doctrines concerning the human soul in relation to death, judgment, heaven or hell, or in general, life after death and of the final stage or end of the world. evocation the act of calling forth, drawing out or summoning an event or memory from the past, as in recreating. exorcism the act, religious ceremony, or ritual of casting out evil spirits from a person or a place. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 326 glossary extraterrestrial something or someone originating or coming from beyond earth, out

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

. the nature of existing or lasting for only a day, such as certain plants or insects. eschatology comes from the greek word eskhatos meaning last and -logy literally meaning discourse about the last things. refers to the body of religious doctrines concerning the human soul in relation to death, judgment, heaven or hell, or in general, life after death and of the final stage or end of the world. evocation the act of calling forth, drawing out or summoning an event or memory from the past, as in recreating. exorcism the act, religious ceremony, or ritual of casting out evil spirits from a person or a place. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 306 glossary extraterrestrial something or someone originating or coming from beyond earth, out

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

cast various spells and to practice the arts of enchantment. they imparted to the women the lore of plants and the properties of certain roots. semjaza did not neglect human men, teaching them how to manufacture weapons and tools of destruction. in enochian magick, the practitioner employed words of power that allegedly had been passed down in an oral tradition from the times of enoch. the actual evocation began with the chanting of the appropriate words, which varied from spirit to spirit. these words of power were said, by their very sounds, to exert a strong emotional effect. a famous example is: eca zodocare iad goho torzodu odo kilale qaa! zodacare od sodameranul zodorje lape zodiredo ol noco mada dae iadapiel! these words are supposedly from the enochian language, believed by magicia

particular phrases with the intent of summoning or invoking a supernatural force or occurrence. enchantments things or conditions which possess a charming or bewitching quality such as a magical spell. enigma from greek ainigma gto speak in riddles h and ainos, meaning gfables. h somebody or something that is ambiguous, puzzling or not easily understood and might have a hidden meaning or riddle. evocation the act of calling forth, drawing out or summoning an event or memory from the past, as in recreating. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 114 magic and sorcery gnostic from the greek, gnostikos, meaning gconcerning knowledge. h a believer in gnosticism, or relating to or possessing spiritual or intellectual knowledge or wisdom. incan

ehuda. the power of kabbalah. san diego, calif: jodere group, 2002. kaplan, aryeh. meditation and kabbalah. new york: weiser, 1989. scholem, gershom. kabbalah. new york: penguin group, 1978. spence, lewis. encyclopedia of occultism. new hyde park, n.y: university books, 1960. unterman, alan. dictionary of jewish lore and legend. new york: thams and hudson, 1991. necromancy necromancy involves the evocation of spirits of deceased individuals for the purpose of divination. some magicians believed that spirits could only be summoned during the first year of that person fs death. necromancy was forbidden by the laws of moses, but even the great king saul (11th century b.c.e) sought the advice of the prophet samuel through the mediumship of the witch of endor. the christian clergy also condemne

ecrated and wrapped in white linen. in the circle with him, the magician would have prepared the proper talismans. inscribed also within the circle were the seals of the spirits to be evoked. next, a triangle was drawn to the side of the magic circle, and it was in this triangle that the spirit would manifest. the magician then commenced with the conjuration, the first order of business being the evocation of the magician fs own guardian spirit. this was a further assurance of protection. then the evocation of the planetary spirit was attempted. still other rites demanded that the magician draw a circle containing solomon fs seal (star of david) with a rectangle superimposed over it, a cross within the center diamond formed by the seal. solomon fs seal was especially recommended for summon

nature of existing or lasting for only a day, such as certain plants or insects. eschatology comes from the greek word eskhatos meaning glast h and -logy literally meaning gdiscourse about the last things. h refers to the body of religious doctrines concerning the human soul in relation to death, judgment, heaven or hell, or in general, life after death and of the final stage or end of the world. evocation the act of calling forth, drawing out or summoning an event or memory from the past, as in recreating. exorcism the act, religious ceremony, or ritual of casting out evil spirits from a person or a place. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 284 glossary extraterrestrial something or someone originating or coming from beyond earth, out

THE KEY TO THE MYSTERIES

d the other laughing, throwing the pillow at his head in order to wake him. a terrible cry, suddenly strangled in his throat, a convulsion, a sigh, then nothing more. the practical joker gets up, pulls his comrade's arm, calls him; in his turn, he becomes frightened, he cries out, people come with lights. the unfortunate sleep-waker was dead. 126 chapter iii mysteries of hallucinations and of the evocation of spirits an hallucination is an illusion produced by an irregular movement of the astral light. it is, as we said previously, the admixture of the phenomena of sleep with those of waking. our plastic medium breathes in and out the astral light or vital soul of the earth, as our body breathes in and out the terrestrial atmosphere. now, just as in certain places the air is impure and not

explain yourself and make your request more precise "oh, well, since you are determined not to understand me, you will at least recognize this" said the stranger, taking from his pocket a little, much-used black book. it was the "grimoire" of pope honorius. one word upon this little book so much decried. the "grimoire" of honorius is composed of an apocryphal constitution of honorius ii, for the evocation and control of spirits; then of some superstitious receipts. it was the manual of the bad priests who practised black magic during the darkest periods of the middle ages. you will find there bloody rites, mingled with profanations of the mass and of the consecrated elements, formulae of bewitchment and malevolent spells, and practices which stupidity alone could credit or knavery counsel

ad invented a life-saving machine of the greatest importance for the navy. the machine is perfectly 158 put together; it only lacks one thing- it will not work: there is a hidden defect in the machinery. what was that defect? the evil spirit alone could tell him. it is then absolutely necessary to evoke him "take care you do not" said eliphas "you had much better say for nine days this qabalistic evocation" he gave him a leaf covered with manuscript "begin this evening, and return to-morrow to tell me what you have seen, for to night you will have a manifestation" the next day, our good man did not miss the appointment "i woke up suddenly" said he "upon one o'clock in the morning. in front of my bed i saw a bright light, and in this light a "shadowy arm" which passed and repassed before me

and of the laws of the church, and he no longer dared to tell you what he wished "bah! what did he wish then "to see the devil "perhaps he thought i had him in my pocket "no, but he knows that you give lessons in the qabalah, and in magic, and so he hoped that you would help him in his enterprise. he told my daughter and myself that in his vicarage in the country, he had already made one night an evocation of the devil by the help of a popular "grimoire 'then' said he 'a whirlwind seemed to shake the vicarage; the rafts groaned, the wainscoting cracked, the doors shook, the windows opened with a crash, and whistlings were heard in every corner of the house' he then expected that formidable vision to follow, but he saw nothing; no monster presented itself; in a word, the devil would not app

w-a-days, it is impossible to find it" said the merchant "the last that i had in my hands i sold to a priest for a hundred francs "a young priest? and do you remember what he looked like "oh, perfectly, but you ought to know him well yourself, 175 for he told me he had seen you, and it is i who sent him to you" no more doubt, then; the unhappy priest had found the fatal "grimoire" he had done the evocation, and prepared himself for the murder by a series of sacrileges. for this is in what the infernal evocations consist, according to the "grimoire" of honorius<bull of honorius" in the early part of the grimoire. not only is the book libeled to honorius iii, instead of honoriu

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

es the shape and shadow form of a toad, serpent, wolf and dragon. ahriman represents the sabbatic and luciferian adversary formula, the 13 initiatory state of transforming and becoming something other than being dissolved in the natural order. this grimoire presents systems of personal sorcery, in which through the individual works through the godforms of ahriman and az. presented also are goetic evocation and invocation formulas of the daevas (demons) and druj (lie meaning illusion, sorcery& dragon snake vampyre. completely re-illustrated by elda isela ford, the yatuk dinoih seeks to enflesh and materializes those druj and daemonic forces which have lied dormant, sleeping in the atavistic depths of mankind. night and the witches sabbat -the adversarial foundations of sorcery- by michael w

THE MIDDLE PILLAR

nd in dreamless sleep. 21. these are known as the chakras. see part two, chapter eight. 22. complete awareness of the state of mind. 23. this is excellent advice. we should point out, however, that not all psychotherapists are sympathetic to magic. it is important to find a therapist who is open-minded enough to realize that one's magical or spiritual path is not "part of the problem" 24. such as evocation, astral projection, or skrying in the spirit vision. 25. the "sphere of sensation" is the aura. 26. the term "circumambulation" is not accurate here. circumarnbulation refers to "walking around" as in walking around the temple. it would be more accurate to describe this process as "circulationf' or "circumagitation" of the light. however, regardie has derived the misuse of the word "circ

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

al h* in the west by ceremonial magic *berashith, vol. ii, p. 242. now true magical ceremonial is entirely directed to attain this end, and forms a magnificent gymnasium for those who are not already finished mental athletes. by act, word, and thought, both in quantity and quality, the one object of the ceremony is being constantly indicated. every fumigation, purification, banishing, invocation, evocation, is chiefly a reminder of a single purpose, until the supreme moment arrives, and every fibre of the body, every forcechannel of the mind, is strained, and in one overwhelming rush of the will in the direction desired. such is the real purport of all the apparently fantastic directions of solomon, abramelin, and other sages of repute. when a man has evoked and mastered such forces as tap

THE WITCH CULT OF ZOS VEL THANATOS

nce with the images, creating the gods or goddesses within the sorcerers own mind. make reference to peter carroll s comment in my book of the witch moon: create your gods with care, for they will reform you in their own image. carroll himself, while not distinctly left hand path or luciferian, is an adept of quite colorful work. the staunch and focused liber null (weiser) addresses the nature of evocation as: the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. these beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits and so on. carroll broke down the facets and av

THE ABYSS AND TABAET

n the avesta, ahriman is said to be full of death, from an initiatory perspective, death is transformation and not an end itself. ahriman holds evil knowledge and seeks to manifest the evil religion. it is when a man here below, combing his hair or shaving it off, or paring off his nails, drops them in a hole or in a crack avesta- venidad in luciferian witchcraft, the yatuk dinoih has a ritual of evocation in which the sorcerer makes a sacrifice of nail parings or hair into a dark place in the earth, a crack or hole wherein by such daevas are produced in the soil. one may go further to utilize the forces of chaos to bury nail clippings in some container with soil and within a period of one moon unearth them to use them as knives and spears in a cursing or death-causing ritual, it is sugges

d as a serpent and toad, his words defined the very essence of all sorcery and magick, i will seduce all material life into disaffection to thee and affection to myself. initiation into the path of magick is that of the illumination of clay by the gods of the leviathanic path, when dreaming and desired spirit enter flesh and manifest their own journey upon the path of the dragon. in the circle of evocation does the devil embodied awaken, it is the mirror of the creation of the initiate. no matter of which name is the adversary invoked, the shadow encircles the body and soul to reveal the blackened fire of life itself, the very essence illuminated. to walk upon the left hand path is to sip from the venom d cup of the serpent, to move against the sun by the way of lilith and hecate, to liste

THE SECRET RITUALS OF THE OTO

r 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 of; and let there be after the calls an evocation by the wand; and let the marrow of the wand be preserved within the pyramids of the letters that make up the name of the spirit. now unless ye be well skilled in art magick, ye will not dare call forth the three great gods of the whole tablet, or the king serpent thereof, or the six seigneurs majestical, or even the gods of the calvary crosses in the lesser angles. but the cherubic ruler

. the adept must, however, be left to devise these, as in so small a treatise we have no place for a subject so starry vast as this. capitulum tertium 1. we assume that our brethren have well studied our epistle de arte magica secundum ritum gradus nonae o.t.o. k.t.l. 2. before introducing our own method of making the homunculus, let us refer to (a) the theory of incarnation and (b) the method of evocation invented by us in an vi sol in aries (april 1910 e.v. a for about three months the foetus is empty of any soul. it then attracts an ego of such a nature as (a) its own karma i.e. naturae and tendency, and (b) the karma of the ego, combine to make viable. if a suitable combination is not found, the result is either miscarriage, still-birth or the birth of an idiot. in the last case the fo

on, except of the spirit desired. let the incense of this spirit be burnt continually; let his colours, and his only, be displayed; and let his shapes, and his only, appear so far as may be in all things. further let him be most earnestly and continually invoked in a temple duly dedicated, the woman being placed in a great triangle, while thou from the circle dost perform daily the proper form of evocation to material appearance. and let this be done twice every day, once while she is awake and once while she is asleep. v and let the quickening be a feast of the reception of the spirit. henceforth ye may omit the banishings. vi and during the rest of the pregnancy let there be the charge to the spirit (so that the whole period of all this work is as it were an expansion in terms of life of

l appearance. and let this be done twice every day, once while she is awake and once while she is asleep. v and let the quickening be a feast of the reception of the spirit. henceforth ye may omit the banishings. vi and during the rest of the pregnancy let there be the charge to the spirit (so that the whole period of all this work is as it were an expansion in terms of life of the art-formula of evocation) in this manner. let the woman be constantly educated by words and by books and by pictures of a nature consonant, so that all causes may work together for the defence and sustenance of the spirit, and for its true development. vii and let the delivery of the woman be retarded or advanced so far as possible to secure a rising sign proper to such a child. viii the child being born must be

TURNER ROBERT ARBETEL OF MAGICK

th their unlawful superstitions, and do obtain and effect some things which god permitteth to be done, instead of the punishment of the devils. so also they do other evil acts, the devil being the author, as the scripture testifie of judas. to these are referred all idolaters of old, and of our age, and abusers of fortune, such as the heathens are full of. and to these do appertain all charontick evocation of spirits the works of saul with the woman, and lucanus prophesie of the deceased souldier, concerning the event of the pharsalian war, and the like. aphorism 27. make a circle with a center a, which is b. c. d. e. at the east let there be b.c. a square. at the north, c.d. at the west, d.e. and at the south, e.d. divide the several quadrants into seven parts, that there may be in the wh

ible dignities, as riches alone, let him call the prince of riches, or one of his lords, and he shall obtain his desire in that kinde, whereby he would grow rich, either in earthly goods, or merchandize, or with the gifts of princes, or by the study of metals, or chymistry: as he produceth any president of growing rich by these means, he shall obtain his desire therein. aphorism 34. all manner of evocation is of the same kinde and form, and this way was familiar of old time to the sibyls and chief priests. this in our time, through ignorance and impiety, is totally lost; and that which remaineth, is depraved with infinite lyes and superstitions. aphorism 35. the humane understanding is the onely effecter of all wonderful works, so that it be joyned to any spirit; and being joyned, she prod

TYSON DONALD NEW MILLENNIUM MAGIC

world it is found or what shape it takes, is a stairway to heaven where human consciousness ascends and divine consciousness descends. it is a modification of the conical hilltops upon which human beings have worshipped and worked magic from time immemorial. the triangle is a two-dimensional representation of the cone, and this is one of its most important symbolic aspects. for example, in ritual evocation the evil spir- it is made to come into perceptual existence inside a triangle. the triangle acts as a prison for the spirit, but just as importantly is the lens whereby the spirit is enabled to manifest itself through the point. a triangle widens from its apex down to its base, thereby emerging into manifest existence. implied in ritual evocation is a similar but mirror-opposite triangle

ic magic the magus always retains a center of self-awareness and control. outright possession, where human consciousness is temporarily replaced by the consciousness of a spirit, is not a feature of western ritual occultism. in this way ritual magic is distinct from spiritualism and other related cults of possession. a separation must be clearly made between the ritual processes of invocation and evocation. these techniques are not clearly distinguished in common dictionary definitions. in webster's new world dictionary invocation is said to be a calling on a spirit for aid, blessing, help or inspiration; evocation is defined as a calling forth or summons. yet a secondary definition of invocation is a conjuring of evil spirits. magic is a specialized field of knowledge, and as is true of a

ration; evocation is defined as a calling forth or summons. yet a secondary definition of invocation is a conjuring of evil spirits. magic is a specialized field of knowledge, and as is true of all technical special- ties, it has its own very precise language. in magic, invocation is the summoning of spirits or occult forces into the magic circle, which is an extension of the circle of the magus. evocation is the summoning of spirits or occult forces outside the magic circle, usually into the figure of a triangle which is drawn near the circle. good spirits are usually invoked; evil spirits or spirits of questionable intentions are always evoked. invocation is used mainly to gain control of the powers or wisdom of a spirit. to fully know a spirit, it is necessary to become the spirit, at l

you substitute that being within your person- al circle for the spirit you wish to expel-you become possessed by the good angel. after the possessing evil spirit is expelled, the aura can be strengthened and defended against its return, and a magical image made for the binding of the spir- it should it persist in bothering you, it is a common error to assume that invocation is less dangerous than evocation. just the reverse is true. by invoking a spirit the magus willingly allows it to enter past his or her personal defenses. if it then chooses to make mischief, the magus will be in trouble unless he or she has prepared for such an eventuality. in evocation the spirit is kept outside the circle, at arm's length, where it cannot do harm. during invocation there is always the danger that the

olent, uncon- trollable rages over insignificant incidents, and it was only with the greatest diffi- culty that he restrained himself. all at once he realized that the invocation had not been completely lacking in effect. this little anecdote should act as a warning to beginners. invoke often, just as aleister crowley advised-but be careful what you invoke. t he most notorious act of magic is the evocation of spirits. it has been mocked often enough in literature and on film so that everyone is familiar with it. the magician dressed all in black reads, in a tremulous voice, from an ancient book bound in human skin and waves an anemic wand. there is a puff of sulfurous smoke and the devil appears, ready to do his or her bidding. skeptics single out evocation as the ultimate absurdity of the

TYSON DONALD SOUL FLIGHT

ble from the strain of testing the correctness of every passage thus communicated; the nerve prostration alluded to being at times accompanied by profuse cold perspirations, and by severe loss of blood from the nose, mouth, and occasionally the ears."121 the poet william butler yeats, who was a leading member of the golden dawn, wrote of mathers in his autobiographies "every sunday he gave to the evocation of spirits, and i noted that upon that day he would spit blood. that did not matter, he said, because it came from his head, not his heart; what ailed him i do not know, but i think 120. howe, 130. 121. ibid, i31 chapter seven: the golden dawn 101 he lived under some great strain."122w hen yeats was visiting, mathers and his wife would sometimes play enochian chess with him, a form of th

bration of the word, which occurs on higher levels of the mind. the general concept of vibrating power words to control spiritual beings was derived from the magic of the egyptians and the gnostics, who used words composed of vowel sounds as weapons and as instruments of compulsion on the astral levels. these words were meaningless in the ordinary sense, and came to be known as barbarous words of evocation, since it was believed that they derived from ancient and forgotten languages. however, the words used by the golden dawn were not meaningless, but were hebrew names of god that were sounded by members of the golden dawn in a manner similar to the way that the egyptian magicians and gnostic priests vocalized their barbarous words. israel regardie wrote that the supreme defense when trave

TYSON DONALD THE MAGICAL WORKBOOK

ow upon your skin. contemplate this light for a minute. close your eyes and press your palms upon your face, then slide them downward and over the edge ofyour chin as though pulling off a skin-tight mask. take several deep breaths and open your eyes. relax and gently stretch your body. go about the rest of your day. commentary casting or projecting the circle is an essential part of ritual magic. evocation, invocation, banishing, consecration, and charging are all best done inside a circle of astral fire. the circle is an extension of the perceived self of the person who projects it, and serves the duel function of a barrier against hostile or disruptive spiritual beings and forces, and a focus where the magic worked during the ritual is concentrated and intensified. 124 moving exercises t

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

iety of ritual purposes merely by inserting ritual actions and text designed to accomplish desired purposes directly after the adoration of the light. it is a valid ritual in its own right, but also the framework upon which an infinite number of other rituals can be based. although the ritual is original, it uses elements from more complex golden dawn ceremonies, such as the golden dawn method of evocation. the various texts quoted play a prominent role in golden dawn magic. the invocation pronounced during the triple circumambulation to draw down the light, which begins "see that holy and formless fire" was modified somewhat from its golden dawn model. this was not a sacrilegious act on my part. the text was derived by the founders of the golden dawn from the chaldean oracles ofzoroaster

esponding banishing pentagrams, this ritual can be transformed into the supreme banishing ritual of the pentagram. when making this inversion, you should visualize the guardian angels of the quarters as facing outward, away from the circle, rather than inward to its center. evoking into the triangle t his general method may be used to evoke any lower spirit within the triangle. as an example, the evocation of paralda, the king of the airy elementals known as sylphs, will be described. lay out on the floor of the practice area a circle seven feet in diameter and an equilateral triangle three-feet long on each side, so that the base of the triangle is one foot away from the edge of the circle, and the apex of the triangle points toward the quarter associated with the spirit that is to be evo

ysical triangle in your practice area. lying just inside the circle of the astral figure 40-1. circle and triangle laid out using coins 278 moving exercises temple in the east is a dagger with a straight steel blade that points toward the south. clap your hands together sharply three times with three-second intervals between the claps, and speak the following declaration of intention "this ritual evocation of paralda, king of air, is well and truly commenced" raise your arms slowly out to your sides with your elbows locked until they are angled slightly above your head. turn your palms up and spread your fingers. at the same time tilt your head back and elevate your gaze so that it is directed upward at the white star high in the heavens. see this star shining in the darkness of space thro

TYSON DONALD THE POWER OF THE WORD

twelve stars. it is not widely recognized by occultists who employ the keys in their magic that the forty-eight keys, taken as a whole, represent a complex ritual working whose sole purpose is to open the four sealed gates of the watchtowers, allowing the entry of the great dragon, coronzon or satan, who will bring about the final destruction of the manifest universe. the keys are an apocalyptic evocation. this function is examined at greater length in appendix a. there is a fable that if the tetragrammaton should ever be spoken in its entirety, it would destroy the world. i believe the enochian keys to be one form of the complete voicing of the terrible name of the god of wrath, designed to release the thunders of judgment. since the keys were given to dee and kelley by the angels, it ap

er be spoken in its entirety, it would destroy the world. i believe the enochian keys to be one form of the complete voicing of the terrible name of the god of wrath, designed to release the thunders of judgment. since the keys were given to dee and kelley by the angels, it appears that it is necessary for human beings to initiate this apocalypse by correctly and completely executing the enochian evocation of the four watchtowers and forty-eight keys. we must willingly invite the destruction of our universe with the speech from our own lips. the gates at the four corners of creation are locked from the inside. they cannot be battered down by the forces of coronzon, but if we can be deceived into opening them by using the keys, the great dragon can then enter our dimension of reality, our s

of the face with cosmetics, and so on. in this way they created dissatisfaction and discord among mankind. the increase referred to in this key has a double meaning: sexual generation, but also the breeding of confusion through diversity. it is perhaps significant from a magical perspective that christ stands with his feet in the south. the magician, having assumed the christ-form to vibrate this evocation, will naturally wish to emulate the messiah in every way possible. therefore, the key will be spoken with the feet in the south. this might be interpreted as facing south (since, if the magician faces south and then lies back in the magic circle, his feet will naturally extend to the south; alternatively, it could be interpreted to mean that the key is vibrated while standing in the sout

e air shall infect her creatures, and in the deep shall be roaring. great babylon shall be built, and the son of wickednesse, shall sit in judgement. from the north shall come a whirlwind, and the hills shall open their mouths: and there shall a dragon flie out, such as never was (due& faithful relation, p. 43) the last part of this key is interesting because it shows that, even though this in an evocation of a class of vengeful angels who will take part in the final apocalypse of the world, the key is designed to control those angels for the personal use of the magician "come away, and not your vials" means that the angels, or their ministers, should come without their poisons. otherwise, the magician working this enochian magic might expect to die of plague. the attempt to call the angel

nserted in the parentheses in the first line when evoking it. aether is a good descriptive word, since these spirit realms are not so much places in time and space as they are dimensions of spiritual reality. they overlap and interpenetrate each other yet remain separate, in the same way that many notes of music may vibrate upon the air at the same instant and still be distinctly heard. it is the evocation and use of the spirits of the aethers that forms the true goal of enochian magic. the first eighteen keys are mainly of value in gaining access to the aethers and are indispensible in opening the way. to attempt to evoke the aethers without first performing the eighteen opening 232 tetragrammaton keys will prove futile. once a personal communication has been established with the spirits

VOX SABBATUM

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

WICCA WITCHCRAFT TODAY

would fit in with our system of magic. lately, however, talking it over with someone, he pointed out to me that it was not at all necessary to kill anything; that one could draw blood from his own body and that the late aleister crowley, as mentioned above, occasionally performed a rite when he cut his own breast and made use of the blood. traditionally this aids materialisation in ceremonies of evocation. of course it is well known that in the great mystery of magic the magician is always the victim in a certain sense. now the people i know have never attempted materialisation; but mention of such practices does occur in the rituals, etc. so that these must have been practised in the past, and there are possibly many covens, of which i know nothing, who may use these methods today: that

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ome who have years of experience that will not even need this workbook or they might enjoy using it as well. this is everyone's workbook so any suggestions that you might have to improve in the future you are more than welcome to add to it. the instruments of sabbat art are as follows taken from 'shades of algol' pages 5- 7 for information of each please read 'shades of algol' the athame- air the evocation knife the wand- fire the pentacle- earth the cup- water the altar- earth within its foundation the mirror- the mind the circle- hecate the quill- blood and sigils the kangling- to summon the dead 3 the drum- to call earth bound spirits baciph ashara- earth (night- wand fetish made of human bones. the grand sabbatic circle fetish vessels below are two rituals for grade 0) void and the aby

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ith the golden dawn paper "particular exordium (found in the z1 document of the golden dawn. israel regardie encouraged me to go further into this system, and my debt to him is hereby acknowledged. he worked on this subject himself for a few years but was never able to get past the note-taking stage. as far as the most popular published works dn this subject go, both geoffrey james' book enochian evocation 76 and robert turner's hetarchia mystica of john dee make excellent reading. the golden dawn concept, as i have envisioned it, used the pyramid system superimposed by egyptian god-forms. i believe this puts a lot more meat on the bare bones of the dee papers. the biblical association of the first seven days of creation unravels some of the mysteries of the functions of the king and princ

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ns for each square (e) project into the squares of a complete central cross and record each working (f) do ritual of invisibility (g) do ritual of transformation. note: remember to slay the pyramid squares in the order given in (9) which covers the sequence in detail. section 3 practicus adeptus minor (p.a.m) 32. lecture of ring and disk 33. addendum to the concourse of forces part 1 34. paper on evocation. 35. part 2 of addendum to the concourse of forces. 36. ritual to heal with photograph. 37. ritual on exorcism. 38. book or lectures "herbs and magic in alchemy" 39. construction of vault walls. 40. lecture on enochian tablets projected over the world. workings for this level and records of these visionary and practical workings to be sent to the praemonstrater. all phases of the below m

n a complete lesser angle until one can tell at a glance what these associations are from any angle of any board. 12. draw and colour sphinx of any serviant square as required. g. symbolical (written and vocal) 13. explain all allusions to any paragraph and symbolism of any robe, lamen, wand or action of the neophyte ritual, including coptic alphabet and secret words. 14. perform the z2 ritual or evocation and consecration before examiner. practicus adeptus minor preliminary notes: general orders h each th.a.m. shall make, adapt, or consecrate by himself the ring and disk of a theoricus for use in divination and consultation. the same ring, or similar, is to be worn as a badge of his grade, suspended from a ribbon of one, or of all the four colours of malkuth. he or she shall carefully stu

ZOETIC GRIMOIRE OF ZOS

n into desirous becomings: i have recreated my soul by birthing pleasure. through thee my will, desire, belief and word become the law that carries me into the catastrophic beyond becoming: thou the emissary of neither-neither! ever silent watcher! thou hast shown me the new sexualities and all the mysteries of the threshold! only thee i adore in my soul and my everlasting body. alpha-omega amen! evocation o mighty rehctaw! thou who exists in all erogenousnesses we evoke thee! by the power of the meanings arising from these forms i make we evoke thee! by the talismans that speak the secret leitmotif of desire we evoke thee! by the sacrifices, abstinences and transvaluations we make we evoke thee! by the sacred inbetweenness concepts give us the flesh! we, who shall suffer all ecstasies giv

nd verisimilitude. onomatopoeic words should be used. the ritual opens with an ovation or hymn to isis chosen as presiding deity (for personal reasons, though thoth or athene would have been more appropriate. hymn begins "o. glorious isis, mother of men, let thy hand reach out and touch my travail, etc, all of which is expressed by sigils (they should be of one. s own composition) followed by the evocation of the familiar or elemental necessary (1) to act as carrier and bring en rapport subject and object (2) to pierce the protective aura of the subject, if necessary (3) to assist the dynamic qualities. the animal chosen should typify the qualities necessary: tiger= strength, fierceness, etc, or selected from one. s own totem or from face value, i.e, if you look like a horse or a snake, th

dynamic qualities. the animal chosen should typify the qualities necessary: tiger= strength, fierceness, etc, or selected from one. s own totem or from face value, i.e, if you look like a horse or a snake, they are your nearest familiars. they are evoked by their secret name which should be inscribed on a strip of parchment, and burnt immediately after calling their name. except for the name, the evocation is expressed by wordsymbols. the familiar chosen is horus: or an owl could be used. the operator. s stance is entirely. exercite, his gnosis is within the arcanum symbolized by a geometric form without a parallel, issuing from which is the correspondence between all factors used (as modus operandi. acts of simulation are essential: for no. 1, writing the desire on a strip of parchment, e

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

als by or for young women, especially those who have suffered loss or abuse, and also for mother-daughter relationships. she is sometimes regarded as a symbol of grain. proserpina, daughter of ceres, is the roman form of persephone. sekhmet sekhmet is the ancient egyptian solar and lion goddess created from the eye of ra. she is sometimes pictured as a woman with a lion's head and so is a good to evoke for courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he f

lly. it may be a familiar figure or a composite of many different female power icons of beauty, wisdom and grace. she may be old, young, wise or challenging, according to the qualities you are attracting to meet your as yet, perhaps, unformulated needs. in different meditations you may see different goddesses and so adapt the charge accordingly to emphasise particular strengths and qualities they evoke* let words flow about the goddess and her relationship with the world, nature and the cosmos* do not attempt to hold or recall them, but allow them to ebb, form again and disperse, like waves or ripples on a pond* you may experience colours, lights and fragrances unconnected with the stimuli: sounds of wild animals or the wind through the trees, a sensation of warmth or coolness* when you ar

uring love; it also increases mental powers. vetivert use vetivert for love. it can also break a run of bad luck and bring money. it is protective against theft and all kinds of negativity. violet use violet for secrecy, modesty and uncovering hidden talents. combining incenses in rituals as well as the single fragrances, there are many commercial products that combine several basic fragrances to evoke a particular mood, for example morning dew, raindrops and emerald. you can experiment with these and find those that seem right for your life or, if you make your own noncombustible incenses, you can combine a number of single fragrances to your own personal recipes. but it is quite possible by using a number of individual fragrance sticks in the same ritual to combine their energies and, mo

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

monplace expression of nature. 5. now what is magick? magick is the science and art of causing change to occur in conformity with the will. how do we achieve this? by exalting the will to the point where it is master of circumstance. and how do we do this? by so ordering every thought, word and act, in such a way that the attention is constantly recalled to the chosen object. 6. suppose i want to evoke the 'intelligence' of jupiter. i base my work upon the correspondences of jupiter. i base my mathematics on the number 4 and its subservient numbers 16, 34, 136. i employ the square or rhombus. for my sacred animal i choose the eagle, or some other sacred to jupiter. for my perfume, saffron- for my libation some preparation of opium or a generous yet sweet and powerful wine such as port. for

rs 16, 34, 136. i employ the square or rhombus. for my sacred animal i choose the eagle, or some other sacred to jupiter. for my perfume, saffron- for my libation some preparation of opium or a generous yet sweet and powerful wine such as port. for my magical weapon i take the sceptre; in fact, i continue choosing instruments for every act in such a way that i am constantly reminded of my will to evoke jupiter. i even constrain *every* object. i extract the jupiterian elements from all the complex phenomena which surround me. if i look at my carpet, the blues and purples are the colours which stand out as light against an obsolescent and indeterminate background. and thus i carry on my daily life, using every moment of time in constant self-admonition to attend to jupiter. the mind quickly

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

, to keep the dead. under my power, under my very power. i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the words of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! i summon thine eyes to behold the brightness of my wand, which is full of the fire of life! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, cre

i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! by the four square pillars of earth that support the sky, may they stand fast against them that desire to harm me! i evoke thee from thy resting-place in the bowels of the earth! i summon thee and thine ears to hear the word that is never spoken, except by thy father, the eldest of all who know age the word that binds and commands is my word! ia! ia! ia! nngi banna barra ia! iarrugishgarragnarab! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee

ia! ia! nngi banna barra ia! iarrugishgarragnarab! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon thee, and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! may the dead rise! may the dead rise and smell the incense! and this shall be recited only once, and if the god do not appear, do not persist, but finish the rite quietly, for it means that it hath been summoned elsewhere, or is engaged in some work which it is better not to disturb. and when thou hast set out bread for the dead to eat

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e is compensated. just as a handful of fanatics, insane with one over-emphasised truth, may infect a whole country for a time by inflaming that thought in their neighbours, so the magician creates a commotion by disturbing the balance of power. he transmits his particular vibration as a radio operator does with his ray; rate-relation determines exclusive selection. in practice, the magician must "evoke the spirits of the storm" by identifying himself with the ideas of which atmospheric phenomena are the expressions as his humanity is of him; thus achieved, he must impose his will upon them by virtue of the superiority of his intelligence and the integration of his purpose to their undirected impulses and uncomprehending interplay. all such magick demands the utmost precision in practice. i

ll things necessary, and to light the incense- the oath is the foundation of all work in magick, as it is an affirmation of the will. an oath binds the magician for ever. in part ii of book 4 something has already been said on this subject; but its importance deserves some further elaboration. thus, should one, loving a woman, make a spell to compel her embraces, and tiring of her a little later, evoke zazel to kill her; he will find that the implications of his former oath conflict with those proper to invoke the unity of the godhead of saturn. zazel will refuse to obey him in the case of the woman whom he has sworn that he loves. to this some may object that, since all acts are magical, every man who loves a woman implicitly takes an 124 oath of love, and therefore would never be able to

bey him in the case of the woman whom he has sworn that he loves. to this some may object that, since all acts are magical, every man who loves a woman implicitly takes an 124 oath of love, and therefore would never be able to murder her later, as we find to be the not uncommon case. the explanation is as follows. it is perfectly true that when bill sykes desires to possess nancy, he does in fact evoke a spirit of the nature of venus, constraining him by his oath of love (and by his magical power as a man) to bring him the girl. so also, when he wants to kill her, he evokes a martial or saturnian spirit, with an oath of hate. but these are not pure planetary spirits, moving in well-defined spheres by rigidly righteous laws. they are gross concretions of confused impulses "incapable of unde

nfallibly blasted, or, at the least, become the slave of the spirit. at no moment is it more important that the divine force should not only fill, but radiate from, the aura of the magician. ii occasionally it may happen that the spirit is recalcitrant, and refuses to appear. let the magician consider the cause of such disobedience! 133 it may be that the place or time is wrong. one cannot easily evoke water-spirits in the sahara, or salamanders in the english lake district. hismael will not readily appear when jupiter is below the horizon<nature of the connexion between the rays of the actual planet called jupiter and the jupiterian elements which exist in various degrees in terrestrial objects> in order to counteract a

es may move, not kindness" finally, as a last resource, one may burn the sigil of the 135 spirit in a black box with stinking substances, all having been properly prepared beforehand, and the magical links properly made, so that he is really tortured by the operation<spirit is merely a recalcitrant part of one's own organism. to evoke him is therefore to become conscious of some part of one's own character; to command and constrain him is to being that part into subjection. this is best understood by the analogy of teaching oneself some mental-physical accomplishment (e.g. billiards, by persistent and patient study and practice, which often involves considerable pain as well as trouble> this is a rare event, however. only

ALEISTER CROWLEY MAGICK WITHOUT TEARS

, that the equivalents given in 777 are not always exact. tahuti is not quite thoth, still less hermes; mercury is a very much more comprehensive idea, but not nearly so exalted: hanuman hardly at all. nor is tetragrammaton iao, though even etymology asserts the identity. in these matters you must be catholic, eclectic, even syncretic. and you must consider the nature of your work. if i wanted to evoke taphthartharath, there would be little help indeed from any but the qabalistic system; for that spirit's precise forms and numbers are not to be found in any other. the converse, however, is not so true. the qabalah, properly understood, properly treated, is so universal that one can vamp up a ritual to suit almost "any name and form" but in such a case one may expect to have to reinforce it

ergy is bound to expend itself somehow; it will make its own links with anything handy that takes its fancy; and you can get into any sort of the most serious kind of trouble. there is a great deal of useful stuff in magick; pp. 92- 100, and pp. 179- 189. i could go on all night doing nothing but indicating sources of information. then comes the question of how to "charge" the talisman, of how to evoke or to invoke the beings concerned, and of- oh! of so much that you need a lifetime merely to master the theory. remember, too, please, what i have pointed out elsewhere, that the greatest masters have quite often not been magicians at all, technically; they have used such devices as secret societies, slogans and books. if you are so frivolous as to try to exclude these from our discourse, it

cheap and rickety furniture, calling up any one required from jesus christ to queen victoria, 6* dogme et rituel de la haute magie, by eliphas l vi. 26 all at a bob-a-nob! faugh! let us return to clean air, and analyse l vi's experiment; i believe that by the application of the principles set forth in my other letters on death and reincarnation, it will be simple to explain his partial failure to evoke apollonius. you had better read them over again, to have the matter clear and fresh in your mind. now then, let me call you attention to the extreme care which l vi took to construct a proper magical link between himself and the ancient master. alas! it was rather a case of building with bricks made without straw; he had not at his command any fresh and vital object pertaining intimately to

ay is to approach your guardian and ask him to enlighten you. it is clearly part of his function as guardian to do his best to help you. magic without tears get any book for free on: www.abika.com 323 very good, that is the first method, and close parallel with what we understand by the word magick. we are bothered by some difficulty about one of the elements- say fire- it is therefore natural to evoke a salamander to instruct you on the difficult point. but you must remember that your holy guardian angel is not only far more fully instructed than yourself on every point that you can conceive, but you may go so far as to say that it is definitely his work, or part of his work; remembering always that he inhabits a sphere or plane which is entirely different 49 from anything of which you ar

ALEISTER CROWLEY MEDITATION

ly were, though apparently they were methods of divination> the modern lamen is, however, a simple plate which (being worn over the heart) symbolizes tiphereth, and it should therefore be a harmony of all the other symbols in one. it connects naturally by its shape with the circle and the pentacle; but it is not sufficient to repeat the design of either. the lamen of the spirit whom one wishes to evoke is both placed in the triangle and worn on the breast; but in this case, since that which we wish to evoke in nothing partial, but whole, we shall have but a single symbol to combine the two. the great work will then form the subject of the design<lamen with the pantacle, usually through a misunderstanding of the nature of the latter. dr. de

ALEISTER CROWLEY THE SWORD OF SONG

at, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith; god hath forsaken his elect! confusion sweeps upon the throng awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcra

ALEISTER CROWLEY EQ I 1

as the abode of everlasting mirth. all is love, life, and laugher; death and decay are not: all is joy, purity, and freedom; all is as the fire of mystery; all is all; for my kingdom is known as the city of god. the slave weepeth, for he is alone; o be not slaves unto yourselves, lashing your backs with the sorrows of your own begetting. but rather become strong in the widowhood of your joy, and evoke from the horror of your seclusion the morion of the victory of resolution, and from the misery of your loneliness, the sword of the destruction of desire. then 214 shall ye turn your faces towards the west, and stride after the night of desolation, and on the cup of the sunset shall ye become strong as warriors fed on the blood of bulls, and shall step out past the morning and the night in t

ALEISTER CROWLEY EQUINOX EQ I 3 2

mulating against himself a power of evil which was only awaiting a favourable moment to turn and destroy him.21 this is the natural effect of all that class of magic which consists in making a circle, and thus setting the within against the without, and formulating duality, the eternal curse. any idea in the mind is of little importance while it stays there, but to select it, to consecrate it, to evoke it to visible appearance, that is indeed dangerous. 205 for as he advanced from grade to grade, penetrating further and further into the mysteries of occult 21 whilst deep in these magical practices his house in london became charged with such an aura of evil that it was scarcely safe to visit it. this was not solely due to p.'s own experiments; we have to consider the evil work of others in

ALEISTER CROWLEY EQUINOX EQ I 3

pentacle formed by the concentric bands, name and sigil therein, in proper colours; is to be bound thrice with a cord, and shrouded in black, thus bringing into action a blind force, to be further directed or differentiated in the process of the ceremony "announcement" aloud of the "object" of the working, naming the spirit or spirits 8 "doctrine and ritual of magic" p. 195 which it is desired to evoke. this is pronounced standing in the centre of the circle, and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit wrapped in a black cloth or covering is now placed within the circle, at the point corresponding to the west, representing the candidate. the consecration, or baptism by water and fire of the sigil then takes place: and the proclamatio

hands, saying "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 i

ALEISTER CROWLEY EQUINOX EQ I 6 2

r, there is nothing but a little pile of dust. aquarius. there is no living thing therein? capricornus. there is no living thing therein. magister templi["recites poem "colloque sentimental" in the ancient frozen solitary park two figures passed anon- now mark! their eyes are dead, their lips are soft and grey; one scarce can hear the words they say. in the ancient frozen solitary park two ghosts evoke the past- oh hark "dost thou remember our old ecstasy "why do you wish to remind me "does thy heart beat still at my name, and glow "seest thou my soul in dreams, dear "no" 15 "ah! the fair days of joyance and of gree "when our mouths kissed, ah hissed "maybe "how blue the sky was, as our hope was clear "hope has gone down to hell's nadir" so in the foolish alleys they conferred, and only mi

ALEXANDRIAN BOOK OF SHADOWS OCCULT

hee we invoke by the moon-led sea, by the standing stone and the twisted tree. thee we invoke, where gather thine own. by the nameless shore, forgotten and lone. come where the round of the dance is trod, horn and hoof of the goat foot god! by moonlit meadow, on dusky hill, where the haunted wood is hushed and still, come to the charm of the chanted prayer, as the moon bewitches the midnight air. evoke thy powers that potent bide in shining stream and the secret tide, in fiery flame by starlight pale, in shadowy host that rides the gale. and by the ferndrakes, faerie haunted, of forests wild and woods enchanted. come, o come! to the heartbeat's drum! come to us who gather below, when the broad white moon is climbing slow. through the stars to the heavens' height, we hear thy hoofs on the w

oils everything, which shows the importance of thorough cleanliness. the attitude of mind has great effect, so only work with a spirit of reverence. a little wine taken and repeated during the ceremony, if necessary, helps to produce the power. other strong drinks or drugs may be used, but it is necessary to be very moderate, as if you are confused, even slightly, you cannot control the power you evoke. the simplest way is by dancing and singing monotonous chants, slowly at first and gradually quickening the tempo until giddiness ensues. then the calls may be used, or even wild and meaningful shrieking produces power. but this method inflames the mind and renders it difficult to control the power, though control may be gained through practice. the scourge is a far better way, for it stimul

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

a safe guide which holds its warranty from inner recognition and inner direction. it is not, therefore, material whether the reader receive the message of these pages as a spiritual appeal in an idealistic setting, a presentation of alleged facts, or a theory evolved by one student and presented for the consideration of fellow students. to each it is offered for whatever of inner response it may evoke, for whatever of inspiration and of light it may bring. in these days of the shattering of the old form and the building of the new, adaptability is needed. we must avert the danger of crystallisation through pliability and expansion. the "old order changeth" but primarily it is a change of dimension and of aspect, and not of material or of foundation. the fundamentals have always been true

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

becomes so powerful that the positive life within the atom (whatever type of atom it may be and in whatever kingdom) feels the force of the central energy which holds it, along with other atoms, coherently fulfilling their function. this energy penetrates through the ring-pass-not, evokes no response from what might be called the electronic or negative lives within the atomic periphery, but does evoke a response from the essential, positive nucleus of the atom. this is due to the fact that the essential life of any atom, its highest positive aspect, is ever of the same nature as that of the greater life which is drawing it to itself. when this is felt sufficiently strongly, the atomic cycle is completed, the dense form is dispelled, the true form is dissipated, and the central life escape

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

it better. the trained executive, with a busy and full life, seems to find it much easier to obtain the extra time required for the soul. he has always time for the one thing more. he has learned to concentrate, and, frequently, to meditate; all that he needs to do is to change the focus of attention. the answer to the second question as to the necessity to withdraw into the solitudes in order to evoke the soul opens up one or two interesting considerations. it would appear from the study of conditions that the modern western aspirant has either to forego the culture of the soul nature until such time as he can conform to the ancient rule of withdrawal, or he has to formulate a new method and take a new position. few of us are so situated that we can renounce our families and responsibilit

etic at the attempts. in the majority of cases this is the fault of the aspirant himself, and women are the worst offenders in this respect. people talk too much. it is nobody's business what we do with fifteen minutes of our time every morning, and there is no need to talk about it to our households, or to enjoin upon them that they must be quiet because we want to meditate. this will inevitably evoke a wrong reaction. let us say nothing about the way we are seeking to unfold the spiritual consciousness; that is entirely our own affair. let us keep silent about what we are doing; let us keep our books and papers shut away from people, and not litter up the family sitting room with a lot of literature in which they are not the least interested. if it is- 96- from intellect to intuition cop

positive in their effect. those that induce a waiting and negative state of mind should be avoided. a certain amount of realization and experience is necessary before such words (so frequently chosen by well-meaning beginners) as "be still, and know that i am god" can be safely carried into the meditation work. the call for too great a quiescence of the untrained personality, and the energy they evoke goes to the stimulation of the psychic nature. mr. comfort points this out most beautifully in the same letter "i believe that such meditations as 'be still and know i am god' if strenuously indulged in may prove disastrous. more than one unripe personality has opened within itself receptivity to power which played upon its unfulfillments, arousing secret passions and ambitions beyond his po

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

philosophers (and are increasingly so regarded by modern thinkers) as the highest agent used by man in moulding himself and his surroundings. thought, speech and the resultant activity on the physical plane complete the triplicity which make a man what he is, and place him where he is. the purpose of all speech is to clothe thought and thus make our thoughts available for others. when we speak we evoke a thought and make it present, and we bring that which is concealed within us into audible expression. speech reveals, and right speech can create a form of beneficent purpose, just as wrong speech can produce a form which has a malignant objective. without realizing this, however, ceaselessly and irresponsibly, day after day, we speak; we use words; we multiply sounds; and surround ourselve

ss best describe them. they are not interested in dogmas or doctrines and have no shibboleths. their outstanding characteristic will lie in individual and group freedom from a critical spirit. this non-criticism will not grow out of an inability to see error, or failure to measure up to an idea; falsity, impurity and weakness will be recognised for what they are, but when noted will only serve to evoke a loving helpfulness. little by little these groups will come to know each other and to meet with one another at set times and places. they will come to these mutual conferences with no desire to impress one another and with no thought of relative numerical strength; they will demonstrate no ambition to increase their ranks. how should they when they know themselves all to be members of the

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

are worse than useless and serve but to increase responsibility. the capacity to see objective significances and then apply them to life is an expression of the true esoteric sense. if one studies these tabulations and phrases with care, they will be found to convey indication as to one's individual ray, life tendencies and purpose; if the appeal the various statements make anent a particular ray evoke an intuitive understanding on the part of the student, so that he recognises himself, his ray energy and aspects of his latent and deeply desired spiritual nature, then these communications i am making here as to purpose, name and quality will be profitable and useful. some of the names of the lord of the third ray indicate his use of force and his real nature. they are as follows: the keepe

y. where there is acquired knowledge and when no use is made of it there exists a condition of danger and subsequent penalty. much has been given in previous books which awaits your adaptation and useful service. much- 76- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust will be given in the present volume, but students need to remember that they themselves evoke and call forth the teaching they receive. the position between me and those who are reading is not that of a teacher imposing a system of knowledge upon a group of waiting pupils. the group is simply the channel through which a particular aspect of the ageless wisdom can reach a waiting world. i do not regard you as a body of good men and women, who, because of your point in evolution, are d

ment; hence great social 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

tes instead of licence. the two laws i have proclaimed, and the two postulates i have above enunciated, sound like platitudes. but platitudes are the universal and recognised truths, and a truth is a scientific pronouncement. the moulding of the life by these two recognitions (the law of rebirth and the law of love) would save humanity and rebuild our civilisation. they are probably too simple to evoke an interested recognition. but the power lying behind them is the power of divinity itself, and their recognition is simply a question of time, for evolution will force the recognition at some distant date. the forming of an earlier recognition lies in the hands of the disciples and thinkers of the present age- 189- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

f the oriental teaching which is called the great renunciation. there is an initiation, called in the buddhist terminology the "entering of the stream" and there is in the life of jesus an episode which we call the "baptism in jordan" the story of christ's birth at bethlehem can be paralleled in practically every detail in the lives of earlier messengers from god. these proved facts should surely evoke from us the recognition that though there are many messengers there is only one message; but this recognition in no way detracts from the unique task of the christ and the unique function which he came forth to fulfil. it is interesting also to bear in mind that these two outstanding individualities, the buddha and the christ, have set their seal upon both hemispheres the buddha being the te

s when nicodemus stumbled over his mystic phraseology `art thou a master of israel, and knowest not these things'"20 facing these possible heights of attainment stand the disciples of the world at this time. here also stands the weary world disciple, humanity as a whole, worn and distraught, bewildered and restless, yet conscious of divine potentialities and great dreams, visions and ideals which evoke a hope and a refusal to be defeated and are the guarantee of eventual success. the voice of all the world saviours and the example of the christ indicate to humanity the way that must be trodden. this leads away from the superficial and the material, from the world of unreality to the world of reality "man has had enough of a life cut off from its religious centre, and a quest for a new reli

e of service and of giving lovingly in their own homes, they can make no progress. until the path of life is trodden, happily, silently and with no self-pity in the home circle, no other lesson or opportunity will be given. many very well-meaning aspirants need also to understand that they themselves are responsible for many of the difficulties which they encounter. puzzled as to why they seem to evoke so much antagonism from those around them, they complain of meeting with no sympathetic response as they attempt to lead the spiritual life, to study, read and think. the reason can usually be found in the fact of their spiritual selfishness. they talk too much about their aspirations, and about themselves. because they fail in their first responsibility, they find no understanding reaction

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

rld, to the rhythm of the times. note the pulsation in the heart of that which is divine. retire into the silence and attune yourself unto the whole. then venture forth. establish the right rhythm; bring order to the forms of life which must express the plan of deity' for this blessed one release is found in work. he must display his knowledge of the plan by the sounding of those words which will evoke the builders of the forms and thus create the new" it might be of value, if here were summarized in more simple and less occult terms, the significance of the above esoteric stanzas, to express their true meaning in a few succinct and terse phrases. the stanzas are of no use unless they convey to the ray types among the students of this treatise some useful meaning, whereby they can live mor

m into the larger whole, wherein his own desires and urges are negated in the interest of the wider life of humanity and of god himself. god is the great server and expresses his divine life through the love of his heart for humanity. yet, when these simple truths are enunciated and we are urged to serve our brother and to obey our soul, it seems to us so familiar and so uninteresting that it can evoke but little response. if we were told that the following of a prescribed form of meditation, the practicing of a definite formula of breathing, and regular concentration upon a specific centre would release us from the wheel of life and identify us with the spiritual self and its world of being, gladly and willingly and joyously would we follow out instructions. but when, in the terms of the

ay, steadily the law of repulse begins to swing into operation. when the third initiation is taken, this law will begin to hold the dominant place in the ruling of the life. the word "repulse" has an unfortunate connotation in many minds, and this revulsion against the word itself indicates man's innately spiritual bias. repulsion, the desire to repudiate, and repulsive attitudes, words and deeds evoke in our minds all that is unpleasant to contemplate. yet, spiritually considered and scientifically viewed, the word "repulse" indicates simply "an attitude towards that which is not desirable" this, in its turn (as we seek to determine that which is desirable) calls into activity the virtues of discrimination, dispassion and discipline in the disciple's life, as well as the power to decentra

s we pass as some of us can so pass on to the path of accepted discipleship. this we will do in the form of seven stanzas which will give a hint (if one is an aspirant) of the technique to which one will be exposed; if one has passed further on the way, they will give one a command which, as a disciple with spiritual insight one will obey, because one is awakened; if one is an initiate, they will evoke the comment "this i know" the direction of ray i "the garden stands revealed. in ordered beauty live its flowers and trees. the murmur of the bees and insects on their winged flight is heard on every side. the air is rich with perfume. the colours riot to the blue of heaven. the wind of god, his breath divine, sweeps through the garden..low lie the flowers. bending, the trees are devastated

sound i know. i hear the music of the spheres, and note on note and chord on chord, they speak their thought to me. the voices which i hear intrigue and draw me, and with the sources of these sounds i seek to work. i seek to paint and blend the pigments needed. i must create the music which will draw to me those who like the pictures which i make, the colours which i blend, the music which i can evoke. me, they will therefore like, and me, they will adore- 104- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust but crashing came a note of music, a chord of sound which drove the mixer of sweet sounds to quiet. his sounds died out within the sound and only the great chord of god was heard. a flood of light poured in. his colours faded out. around him

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

pply and demand and with the great principle of sharing which ever governs divine purpose. they will be the great psychometrical workers, for a psychometrist is one whose soul is sensitive to the soul in others and in all forms of life. the principle of sharing which must govern economic relations in the future is a soul quality or energy and hence their work of relating soul with soul. they also evoke the soul of the past, linking it with the present and finding it likewise indicative of the future. 10. this is the group of creative workers. they are communicators between the third aspect of divinity, the creative aspect as it expresses itself through the creative work and in response to the thought world and the first aspect, life. they link and blend life and form creatively. they are c

hold earnestly to his own ideals and to pursue forcefully his own spiritual integration, and yet remain impersonally oriented towards other people. he seeks recognition of his struggle and achievement; he longs to have the light which he has kindled draw forth a reaction from others; he wants to be known as a disciple; he aches to show his power and his highly developed love nature so that he may evoke admiration or, at least, challenge. but nothing happens. he is looked upon as no better than all the rest of his brothers. life, therefore, proves dissatisfying. these truths of self-analysis are seldom definitely faced or formulated by any of you and, therefore (because i seek to help you) i formulate them for you and face you with them. it is hard for intelligent men and women to see other

e that wisdom itself is a force. it is this realisation which makes a person seek out another person with wisdom when he is in trouble and difficulty and is anxious to see with clarity the way that he should go. it is this realisation which drives the members of the human family to the masters of the wisdom. in atlantean days (i am here telling you something of interest and something which should evoke a sense of responsibility, the major task of the masters of the wisdom was with the great world illusion or rather, glamour. they worked then primarily upon the astral plane and had they not- 54- discipleship in the new age- volume i copyright 1998 lucis trust done so, human life and conditions would not be so good as they are for they are in reality full of beauty, the beauty of potentialit

emotional conditions or of glamour in your life-expression need not necessarily indicate failure. there is only failure if there is identification with these astral conditions and a succumbing to old rhythms. the success of the meditation work assigned and regularly followed may be proved to you by the appearance of these undesirable conditions; they must be then recognised for what they are, and evoke in you that "divine indifference" which permits the emotion or the glamour to die of attrition, because- 68- discipleship in the new age- volume i copyright 1998 lucis trust deprived of the "feeding-power" of the attention. the whole history of true emotional control is to be found in the sentence just given. the process of achieving this control constitutes one of the most difficult periods

u give this? will you aid our work in every possible way, both as personalities, dedicated- 77- discipleship in the new age- volume i copyright 1998 lucis trust to service, and as souls who walk the lighted way? the need of humanity for love and light, the need of the hierarchy for channels and for those who will work under direction upon the earth can call forth all that you have to give and can evoke your soul (the only true reward that the disciple seeks) in power and love. this will happen to you, if you will forget the little self. that your knowledge may be transmuted into wisdom and the eye of vision control your living processes and all your undertakings is the desire (deep within my heart) for each and all of you. your master, friend and teacher, the tibetan section two personal i

ALICE A BAILEY13 PROBLEMS OF HUMANITY

shoulder small duties and to share responsibility will call for much patience on the part of the teacher but it is fundamental in determining a child's character for good and his future usefulness in the world. 3. an atmosphere of understanding. so few teachers or parents explain to a child the reasons for the activities and the demands that are made upon him. but this explanation will inevitably evoke response, for a child thinks more than is realized and the process will inculcate in him a consideration of motives. many of the things which an average child does are not wrong in themselves; they are prompted by a thwarted, inquiring spirit, by the impulse to retaliate for some injustice (based on the adult's lack of understanding his motivation, by an inability to employ time correctly an

ople. their mental attainments and their knowledge of their particular subject will be of importance, but more important still will be the need for them to be free from prejudice and to see all men as members of a great family. the educator of the future will need to be more of a trained psychologist than he is today. besides imparting academic knowledge, he will realize that his major task is to evoke out of his class of students a real sense of responsibility; no matter what he has to teach history, geography, mathematics, languages, science in its various branches or philosophy he will relate it all to the science of right human relations and will try to give a truer perspective on social organization than has been done in the past. when the young people of the future under the proposed

ity copyright 1998 lucis trust father and spiritually identified with all men everywhere. people know that there is "neither jew nor gentile, as st. paul expressed it (facing two thousand years ago the same sad problem, and men and women in both groups have constantly and increasingly proved the truth of this statement. such is the problem of the jewish minority, given with a frankness which will evoke much criticism, but given in this way in the hope that because it is prompted by love, the jews will shoulder their own responsibilities, will cease crying aloud to the gentiles to solve the problem alone, and will begin to cooperate with a full sense of spiritual understanding and so aid the thousands of gentiles who earnestly want to help. there has never been a time when the gentile world

lable money in alleviating pain as christ did, teaching the children the things of the kingdom of god as christ did, and setting an example of simple faith, confident joy and assured knowledge of god as christ did? can churchmen of all faiths in both hemispheres- 79- problems of humanity copyright 1998 lucis trust attain that inner spiritual light which will make them light bearers and which will evoke that greater light which the new and anticipated revelation will surely bring? can the materialism for which the churches have stood and the failures of their representatives to teach the people aright be swept away? these were the things which were responsible for the world war (1914-1945. there could have been no war if greed, hate and separativeness had not been rampant upon the earth and

be found (in the church or out of it) and hope because, having been born in the midst of a ruined world and a general chaos, they are ready for the rebuilding. the church will then proclaim that men can draw near to god, not through the mediation, absolution and the intercessory work of any priest or churchman but by right of man's inherent divinity. this it will be the duty of every churchman to evoke by example, by the energy of applied and practical love (not expressed through a soporific paternalism, and by the unified effort of the clergy of all faiths everywhere in the world. the churches in the west need to realize that basically there is only one church but it is not necessarily only the orthodox christian institution; god works in many ways, through many faiths and religious agenc

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

t the christ is on his way. he is the embodiment of freedom, and the messenger of liberation. he stimulates the group spirit and the group consciousness, and his spiritual energy is the attractive force, binding men together for the common good. his reappearance will knit and bind together all men and women of goodwill throughout the world, irrespective of religion or nationality. his coming will evoke among men a widespread and mutual recognition of the good in all. this is part of the uniqueness of his coming and for it we are already preparing. a study of the daily press will prove this. it is the invocative appeal of the many groups working on behalf of humanity (consciously or unconsciously made) which will bring him forth. those who carry out this great act of invocation are the spir

ady preparing. a study of the daily press will prove this. it is the invocative appeal of the many groups working on behalf of humanity (consciously or unconsciously made) which will bring him forth. those who carry out this great act of invocation are the spiritually minded people, the enlightened statesmen, the religious leaders and the men and women whose hearts are full of goodwill. they will evoke him if they can stand with massed intent, with hope and with expectancy. this preparatory work must be focussed through and implemented by the world intelligentsia and leading lovers of humanity, by groups dedicated to human betterment and by representative unselfish people. the success of the effort now being planned by christ and the spiritual hierarchy is dependent upon the ability of man

steps can be taken which will embody more rapidly the purposes of god. for the first time in human history, the demand of the people of the earth is so potent and so in line with divine direction, in time and space, that the end is inevitably sure; the looked-for spiritual representative must come forth; this time he will not come alone but will be accompanied by those whose lives and words will evoke recognition in every department of human thinking. the symbolic prophecies found in all the world scriptures anent this imminent event will prove their veracity; their symbolism will nevertheless elicit re-interpretation; circumstances and happenings will not necessarily be exactly as the scriptures would appear to indicate. for instance, he will come indeed in the "clouds of the air (matt

edge, to visual recognition, to provable signs of executive work and to the reorganisation (by men of unusual potency) of the political, religious, economic and social life of humanity. all this will not come as the result of some proclamation or some stupendous planetary event which will force human beings everywhere to say "lo: he is there! lo: here are the signs of his divinity" for that would evoke only antagonism and laughter, resistance or fanatical credulity. it will come as a recognition of potency in leadership, through dynamic but logical changes in world affairs, and through action taken by the masses of the people from the depths of their own consciousness- 24- the reappearance of the christ copyright 1998 lucis trust many years ago, i indicated that the christ would come in th

sing intelligence and a more scientific approach will be favoured; the rules for admission into that kingdom will become objective; the laws governing the highest centre of the divine will will also be revealed to those who are members of the kingdom of god and all this will come about under the supervision of the christ after his reappearance among men. the keynote of his mission then will be to evoke from humanity a response to spiritual influence and an unfoldment (on a large scale) of intuitive perception a faculty which is, at present, rare indeed. when he came before, he evoked from humanity a gradual response to truth and mental understanding. that is why, at the end of the cycle which he inaugurated two thousand years ago, we have formulated doctrines and a widespread mental or int

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

t and for its invocation the great lord of the world has patiently waited. the call has now gone forth. its first faint notes were heard two hundred years ago and the sound and demand has increased in volume and potency until today this great energy is making its presence unmistakably felt. i am anxious to have you realise the potency and the effect of these energies as they play upon our planet, evoke response good and bad and produce the turmoil and chaos, the warring forces and the beneficent influences. they, therefore, account in their totality for all that we see happening around us at this time. in the books which are being written today in an effort to solve the problems of the why and the wherefore of present world conditions, the writers are necessarily dealing only with effects

immediate interest. the new forms are, however, being built and the shamballa potencies, plus hierarchical guidance, are working towards ends which are definitely planned and which are working out favourably. the potency of love-wisdom, transmitted by the hierarchy, is playing upon modern humanity in a more intimate and close manner than ever before. the directors of the hierarchy are seeking to evoke an intelligent response from men and an indication that they are conscious of what is happening. most of the response to the shamballa activity is characterised by fear and terror, by sensitivity and distressingly developed reactions to the forces of hate and separation. only a few, here and there, really grasp the vision of the future and realise what is going on, seeing truly the beauty of

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

consciousness and the soul. fleeting moments of this high freedom come to all true aspirants at times, during their life struggle. they have then an intuitive flash of understanding. the outline of the future and the nature of truth sweeps momentarily through their consciousness, and life is never again exactly the same thing. they have had their guarantee that all struggle is warranted and will evoke its adequate reward. as pointed out in the tabulation (see page 41, that which dispels illusion and substitutes for it a true spiritual and infallible perception is contemplation, a contemplation necessarily carried on by the soul. perhaps some grasp of the sequence of development can be arrived at, if you realise that the entire meditation process (in its three major divisions) can be divid

love of gold (symbolic way of speaking of the glamour of materiality) are turning their desire to their duty, their responsibilities, their effects upon others, and to their sentimental understanding of the nature of love. love, for many people, for the majority indeed, is not really love but a mixture of the desire to love and the desire to be loved, plus a willingness to do anything to show and evoke this sentiment, and consequently to be more comfortable in one's own interior life. the selfishness of the people who are desirous of being unselfish is great. so many contributing sentiments gather around the sentiment or desire to show those amiable and pleasant characteristics which will evoke a corresponding reciprocation towards the would-be lover or server who is still completely surro

ou may feel for the activities of the german government, and for the line that they have taken against the jewish people, might be turned with almost equal justification against the jews themselves. the latter have always been separative and have regarded themselves as "the chosen of the lord" and have never proved assimilable in any nation. the same can be said of the germans, and from many they evoke the same reaction as they mete out to the jew, though not the physical persecution. neither attitude, as you well know, is justifiable from the angle of the soul; they are both equally wrong, and this is a point of view which the jew and the anti-jew must eventually understand and, through understanding, bring to an end. i mention this because i am going to ask you to deal with that ancient

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

e light and futile talk of certain writers and thinkers anent the cosmic consciousness, and their flippant use of such phrases as "tuning in with the infinite" or "tapping the universal mind" serve only to show how very little is known in reality about the responses and the reactions of those of high initiate rank or of those on the highest levels of hierarchical life. true capacity to invoke and evoke (within initiate ranks) is based upon a mysterious development impossible before the time of the third initiation of the esoteric sense. the active use of the esoteric sense in the occult training offered to aspirants, disciples and initiates of lesser degree produces certain changes within the brain, with corresponding changes within the buddhic vehicle; these changes enable one at will (af

d to this new type of service he will be increasingly dedicated. from the reservoir of thought-substance he learns to project those forms, those magnetic ideas, which will invoke the attention of those he seeks to help; this is called the stage of resultant invocation. it is an invocative act, an invocative way of living, which will find its way into the minds of men, and which will call forth or evoke from them a response and a widening consciousness; the processes of spiritual impression are thereby set up; it is also an invocation on the part of the disciple for further and greater impression and inspiration in order to increase his ability to serve- 53- telepathy and the etheric vehicle copyright 1998 lucis trust xiii. telepathic sensitivity a normal unfoldment you will have noticed th

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

these monads express themselves through the kingdom of souls and through the human kingdom; it consequently expresses itself through the hierarchy and through humanity as a whole. this is a point of real importance and should be noted and connected with all the teaching you have had upon this most interesting theme of the three major planetary centres. it is the work of the zodiacal influences to evoke the emergence of the will aspect of the heavenly man and of all monads, souls and personalities who constitute the planetary body of expression. this statement means but little to you today but it will mean much to those students who, in a few decades, will study what i am here saying. properly understood, it accounts for much that is happening in the world at this time. as these influences

he astrological way is all that is possible today, until the time when man can think in larger wholes and has a more synthetic capacity. we shall confine ourselves to the vast field of energies which i have outlined for your consideration and shall consider only the major forces which are in circulation. this will suffice for our day and generation. we are concerned with energies which can and do evoke response and of which man can be aware and, in many cases, is today aware. it might be useful here to comment in a wide and general way, and with many necessary reservations, upon the broad sweep of some of these responses: 1. undeveloped humanity is primarily conditioned in its life and circumstances by the influence of the lesser zodiac and thus by the position of the planets in the twelve

ffset the lower influences as they awaken to and respond to the infinitely higher vibrations of the three major constellations. 2. the creative hierarchies. it might here be appropriate if i interpolated a chart or a tabulation which may be found suggestive of some of these interlocking energies which play through, traverse, return, stimulate and energise every part of our solar system. they only evoke conscious response where the vehicle of expression and of response is adequate to the impact, and this statement is true of the solar logos, the planetary logoi, and of all forms in all the kingdoms upon our planet. unconscious reaction will of course exist, but it will be on a general or mass scale, and much of it pours through to us from these distant constellations, via the fifth creative

he effect produced falls into two stages: 1. the first stage wherein the sun sign dominates the man and he is gradually fitted to respond to the soul. his latent possibilities for this life are unfolded. the effect of the sun sign is sometimes called "the potency of the sun of probability" 2. the second stage wherein there is increasing response to the energies, concealed by the rising sign. they evoke the unexpected and produce the hastening of the evolutionary process and the unfoldment of the inner life. the rising sign is termed in the language of esotericism "the sun of possibility" through the effect of the energy flowing from the zodiacal signs the man is prepared for the "crisis of orientation" wherein he slowly and gradually reverses his mode of progress upon the wheel of life and

asingly effective, until after the final and fifth initiation the non-sacred planets have no effect, though the initiate wields their energies potently as they pour into and through his vehicles of reception, of response and of expression, for all three activities and purposes must be noted. the energies of the twelve constellations are blended with those of the twelve planets, but their power to evoke response, and to be consciously received, recognised and employed, is dependent entirely upon the type of response mechanism of the planetary life and of the individual man. it has been rightly said that consciousness is dependent upon the vehicles of consciousness, upon their point of development and upon the ability of the individual to identify himself with the energies and impulses which

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ailed significances of the ageless wisdom. i find that i get simpler as i get older and may be a little wiser. with the discovery that there was a law of re-birth i found many of my problems, personal and individual, were capable of solution. many who come to a study of the ageless wisdom find it difficult at first to accept the fact of the law of re-birth. it seems so revolutionary; it is apt to evoke a spirit of weariness and of spiritual fatigue. one life seems hard enough without contemplating many lives, both behind us and before us. yet, if one studies the alternatives to the theory, it seems possibly the best and the most tenable. there are only two other theories which really warrant attention. one is the "mechanical" alternative, which considers man is purely material, soulless an

these dogmatic utterances, the many occult schools, the inner schools and the various esoteric sections have been disastrously guilty. teachers will later appear who will have a true understanding of the spiritual nature of authority. this will not be based upon claim-making and mystery but upon a life lived in accordance with the highest ideals, and upon the presentation of a teaching which will evoke both the respect and the intuitive response of the disciple. the teacher of the future will simply point the way, tread the way with the disciple, and emphasise the ancient rules but with their new interpretations. he will no longer stand (as he frequently does today) between the group and the light or between the aspirant and the master. these preparatory schools are already in process of f

essarily so as the task is much harder, involving the striking of such a clear note that the distinction between the new and the old will emerge clearly, and certain new truths and interpretations will be given. this new and more advanced presentation will be- 158- the unfinished autobiography copyright 1998 lucis trust founded on the old truths, but these will be differently interpreted and will evoke antagonism from the old schools. these more advanced disciples have a more potent radiation and a much wider influence and their work becomes world-wide in scope. it evokes not only antagonism and rejection from the older groups but it will also evoke response from many in those groups who have outgrown the old ways and who have been waiting for the new approach to god and are ready for a mo

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

t centre opens up and the strain put upon the organ of the heart is too great, and heart disease supervenes. a third cause of heart disease is due to the premature or deliberately planned lifting of the energy of the solar plexus to the heart, thus putting an unexpected strain upon it. i am dealing naturally in broad generalisations; later evidence will go to show the types of activity which will evoke corresponding difficulty within the heart. heart disease will increase greatly as we enter into the new rootrace, particularly during the interim wherein the fact of the centres, their nature and qualities, is admitted and they consequently become the objective of trained attention. energy follows thought, and this mental focussing upon the centres will inevitably produce overstimulation of

trust and impinging upon the dense physical body. these radiations play upon the units of energy which, in their totality, constitute the atomic substance of the body; they are unconnected in any way with the blood stream or with the nervous system. they are consequently impossible to trace or isolate, because man is today so highly organised and integrated that these external impacts immediately evoke a response from the nervous system; the modern physician is at present unable to distinguish between the diseases arising from within the patient's own interior mechanism tangible or intangible and those which are in the nature of extraneous irritants, producing immediate effects upon the sensitive organism of man's body. i am not here referring to infectious or contagious difficulties. perh

s enlightenment will most necessarily remove all fear of death and deal with that subject which has for so long a time driven humanity into the depths of despair and of fear. i refer also to the required attitudes which those seeking healing, the surmounting of disease and the cure of bodily ills, must realise, and with which they must cope, principally along mental lines. these requirements will evoke the mental attention of both the healing agency and the patient. they have reference also to man as a whole. it has generally been surmised that the main prerequisite to the art of healing is faith. but this is not so. faith has little to do with it. healing is dependent upon certain vital and basic factors into which faith enters not at all. the effort of the patient to achieve faith is fre

ork is not good; it is well-intentioned, but the technique is ignorantly applied and the end justifies not the assurance of the healer, leading to frequent deception of the patient. 7. the seventh ray technique. energy and force must meet each other and thus the work is done. colour and sound in ordered sequence must meet and blend and thus the work of magic can proceed. substance and spirit must evoke each other and, passing through the centre of the one who seeks to aid, produce the new and good. the healer energises thus with life the failing life, driving it forth or anchoring it yet more deeply in the place of destiny. all seven must be used and through the seven there must pass the energies the need requires, creating the new man who has for ever been and will for ever be, and either

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

so far as he is held by the time equation on the physical plane) is too valuable to waste in social politeness or in refraining from making critical comment where a good purpose would be served. he must depend thoroughly upon the sincerity of those whom he teaches. nevertheless, criticism and the pointing out of faults and errors does not always prove helpful; it may but increase responsibility, evoke antagonism or unbelief, or produce depression three of the most undesirable results of the use of the critical faculty. by stimulating their interest, by producing a subjective synthesis in the group he is teaching, and by fanning the flame of their spiritual aspiration, the group may arrive at a right discrimination as to their joint quality and necessities, and thus they will render the or

re emotionally focussed. they need to feel, and rightly to feel beauty, strength and wisdom. they must not be expected to rationalise before that time, even if they show evidence of the power so to do. after fourteen years and during adolescence their mental response to truth should be drawn out and counted upon to deal with presented problems. even if it is not there, an effort should be made to evoke it. secondly, an attempt should be made to approximate the child's place upon the ladder of evolution by a study of his background, his physical equipment, the nature of his response apparatus with its varied reactions, and his major interests. this enquiry sets up a subjective rapport with the child which is far more potent in its results than would be months and months of strenuously used

of the present which have been clearly presented to him; he must accept them and understand clearly the nature of his problem and of the crisis with its many ramifications and various implications. the seething turmoil in which the masses of the people are now living and the emergence of one or two key people in every nation have a close relationship. these key people make their voices heard and evoke attention; their ideas are followed rightly or wrongly with attention, appreciation or distrust. the slow and careful formation of the new group of world servers is indicative of the crisis. they are overseeing or ushering in the new age and are present at the birthpangs of the new civilisation and the coming into manifestation of a new race, a new culture and a new world outlook. the work i

other words, and recognising as a basic premise the essentially supernormal potentialities of the human being, we might say that: the first effort of education to civilise the child will be to train and rightly direct his instincts. the second obligation upon the educators will be to bring about his true culture, by training him to use his intellect rightly. the third duty of education will be to evoke and to develop the intuition. when these three are developed and functioning you will have a civilised, cultured and spiritually awakened human being. a man will then be instinctively correct, intellectually sound, and intuitively aware. his soul, his mind, and his brain will be functioning as they should and in right relation to each other, thus again producing coordination and correct alig

rief. to crown all, there is a definite effort to bring the resources of education within the reach of every man upon the planet. this eventually will be done, and the intended type of education will accomplish the following things, thus laying the ground for the future unfoldment of the higher and better education: 1. make available to the average citizen what has "come to light" in the past. 2. evoke interest in the new sciences and knowledge which are coming to light in the present. 3. develop the memory and the power to recognise that which is presented to the mind. 4. correlate the past with the present. 5. train citizens in the rights and nature of possession, with the attention to the processes of enjoyment and right use of the material and intellectual gifts of life, and their rela

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

se upon the darkened way receives that light. for them, the way is not so dark. behind the warriors twixt the light and dark blazes the light of hierarchy" i have been thinking of you all with tenderness and love. the struggle is so hard and oft you feel alone. there is strength in all of you or i would not have chosen you to serve your fellowmen with me; there is weakness in all of you which can evoke your brothers' strength and thus you will be strong; there is love in all of you but it needs expression, and for that the group exists; there is light in all of you and with that light you serve. as the hierarchy stands as a centre of light and strength to humanity, so do your souls stand to you, and as your master i blend my light with yours and thus increase the efficiency of your service

quently a conscious rapport with the hierarchy, which is inherently the kingdom of souls. the first meditation affects the three centres in the individual disciple and also, and consequently, his astral body. they can when related, awakened and functioning, and when the two points in the solar plexus are balanced and "enlightened" a word which i shall frequently use in connection with the centres evoke response from the love-petals of the egoic lotus. this must happen automatically and need not be regarded as a complicated technicality. do the required meditation faithfully and correctly and the results will follow spontaneously. ii. unfold to you and reveal the techniques of work, preparatory to initiation. i referred to this earlier (in vol. i, page 99 "as time goes on, i shall bridge be

from the angle of initiation and in preparation for the second or the third initiation. bear this in mind. hitherto i have not taught you from that particular angle, but i have instructed you as accepted disciples in training for preparation a much earlier stage. these hints i will convey to you in the ancient symbolic formulas which will require much deep reflection on your part and an effort to evoke the intuition and thus arrive at the three meanings which they hold for you, and for disciples like you. there are literally seven meanings, but i would advise you to confine yourself to the comprehension of the first three. there will be one meaning for your personality, indicating certain brain and mind realisations which are essential for the right transmission of force upon the physical

were and profited thereby, or else he failed to sense their import and so delayed his moving forward. in this group experiment which i am undertaking, i propose to change this somewhat and i shall let- 14- discipleship in the new age- volume ii copyright 1998 lucis trust you know which are the hints i give, so that together the group may profit by them, stimulated by each presented idea and thus evoke together the overshadowing soul. this will result, eventually, in an inflow of light from the spiritual triad via the group antahkarana, constructed of the "rainbow bridge" of each disciple. iii. develop in each of you some measure of telepathic rapport to each other, to me, your master, and the hierarchical plan. a master can give no real teaching (by means of stimulation) to his group unti

ril" as the master morya has called it. this is somewhat erroneously interpreted as irritation by the neophyte, but it is not in fact irritation in the ordinary connotation of the word. the surface ripples of ordinary irritation and the evanescent angers to which all disciples are prone are relatively of small importance. they pass and, in the sum total of the soul's attitudes to the personality, evoke no response or registration whatsoever. what is referred to is the reaction of the disciple to world evil. this produces uncertainty as to the future, annoyance at what is being done throughout the planet by non-disciples, criticism of national and international planning and a general atmosphere of unhappiness, plus a sense of superior knowledge. all this is expressed in a negative, unconstr

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

eyond stating that when its twenty-seven members (three from each group) are chosen and put in rapport with each other, there should come to all the groups such a quickening of their life that they will become one living vibrant organism. the fourth group has ahead of it a rich and most interesting course of study and an illuminating objective. its instructions (see education in the new age) will evoke more interested response from a larger group of readers than perhaps will be the case in the instructions of any of the other groups, except those of the sixth whose subject is religion in the new age, and the third (see esoteric healing. i give them in the order of their importance. they will be more definitely- 32- the externalisation of the hierarchy copyright 1998 lucis trust popular and

ll be the case in the instructions of any of the other groups, except those of the sixth whose subject is religion in the new age, and the third (see esoteric healing. i give them in the order of their importance. they will be more definitely- 32- the externalisation of the hierarchy copyright 1998 lucis trust popular and meet a more general need. the interest which the teaching on education will evoke will be owing to the fact that education is today widely recognised as the major moulding factor, next to economic pressure and circumstance, and there is a widespread interest in progressive education and in the new ideals which should and will eventually govern educators. there is a definite stirring among the masses and the life of the mind (note that phrase) is now more active and potent

2. so few truly first ray people are manifesting on the planet at this time and, when they do, their work perforce proves destructive, owing to the unevolved condition of the masses of men. that is why revolutions so seldom, if ever, can be carried out without bloodshed, for the intended ideas have to be imposed upon the masses and are not immediately recognised and adopted by those masses, they evoke counter responses which arouse those in authority to wrong activity. the above ideas should arouse you to careful thought. let it not be forgotten that the objective of all true governmental control is right synthesis, leading to right national and interior group activity. the problem resolves itself into a dual one. first of all, we have the problem of the type of authority which should be

ational and interior group activity. the problem resolves itself into a dual one. first of all, we have the problem of the type of authority which should be recognised by the peoples; and secondly, we have the problem of the methods which should be employed, so that the chosen authoritative measures will proceed either by the method of enforced control, or would be of such a nature that they will evoke a generously rendered and recognised cooperation. between these two ways of working, many changes can be rung, though the system of cooperation, willingly rendered by an intelligent majority, has never yet been seen. but we are moving towards such a condition of world consciousness and are on our way towards experimenting with it. let me here briefly indicate to you some of the modes of gove

of the present which have been closely presented to him; he must accept them and understand clearly the nature of his problem and of the crisis with its many ramifications and various implications. the seething turmoil in which the masses of the people are now living and the emergence of one or two key people in every nation have a close relationship. these key people make their voices heard and evoke attention; their ideas are followed, rightly or wrongly, with attention, appreciation or distrust. the slow and careful formation of the new group of world servers is indicative of the crisis. they are overseeing or ushering in the new age, and are present at the birthpangs of the new civilisation, and the coming into manifestation of a new race, a new culture and a new world outlook. the wo

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

hole fact of the evolutionary process depends. it will therefore be apparent to you that the descent of energy brings with it under the cyclic law certain new "inspirations" certain new "seeds of hope" for the future, and certain active agents as well, who are and will be responsible for the task of preparation, of fertilisation and of all the coming new age enterprises. these descending energies evoke also the obstructing forces, and i would here remind you that these obstructing evil forces (so-called) are met with upon the highest spiritual levels because they are in their turn evoked by the impelling impact of the coming avatar whose "note is heard ahead of him, and his energy spreads before him" this is a great mystery and can only be understood (and then merely theoretically) if you

rules are rules in time and space and cannot hold the group. it onward moves in life. rule vii. for applicants: let the disciple turn his attention to the enunciating of those sounds which echo in the hall where walks the master. let him not sound the lesser notes which awaken vibration within the halls of maya. for disciples and initiates: let the group life emit the word of invocation and thus evoke response within those distant ashrams where move the chohans of the race of men. they are no longer men as are the masters but having passed beyond that lesser stage, have linked themselves with the great council in the highest secret place. let the group sound a dual chord, reverberating in the halls where move the masters but finding pause and prolongation within those radiant halls where

tion of authority or who seem to dominate or are in a position to enforce their wishes. laws are occult and basic. orders are indicative of human frailty and limitation. rules are, however, different. they are the result of tried experience and of age-long undertakings and assuming neither the form of laws nor the limitations of a command they are recognised by those for whom they exist and hence evoke from them a prompt intuitive response. they need no enforcement but are voluntarily accepted, and are put to trial in the belief that the witness of the past and the testimony of the ages warrant the effort required for the expressed requirements. this is true of the fourteen rules which we are now going to study. i would remind you that only the initiate consciousness will truly comprehend

possible later (in time and space) the higher unfoldment in the world of the spiritual triad. what i am doing in these instructions is to indicate the relation between the threefold personality and the spiritual triad, linked and brought together by the antahkarana. each of these three lower aspects has its own note and it is these notes which produce the sounding forth of the three demands which evoke response from the spiritual triad and thus reach the monad in its high place of waiting in shamballa. in 1922, in my book letters on occult meditation i laid the foundation in my first chapter for the more advanced teaching which i am now giving. there i was dealing with the alignment of the ego with the personality, and this was the first time that the entire theme of alignment was brought

itself, embodying its dynamic impulse, its creative power, and its responsive sensitivity to all contacts. rule iii- 44- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust dual the moving forward. the door is left behind. that is a happening of the past. let the cry of invocation issue forth from the deep centre of the group's clear cold light. let it evoke response from the bright centre, lying far ahead. when the demand and the response are lost in one great sound, move outward from the desert, leave the seas behind, and know that god is fire. this is perhaps one of the two most occult rules which the initiate has to master, whether as an individual or in conjunction with his group. the group recognises and works under the pervasive influence

ALICE BAILEY THE LABOURS OF HERCULES

l he said. weaker from day to day he grew, until there came a day when his loved teacher bound him to an altar and kept him bound throughout a year. suddenly one day, when struggling to be free, and slowly seeing busiris for what he was, words spoken long ago by nereus came to his mind "truth lies within yourself. there is a higher power and strength and wisdom in yourself. turn inwards and there evoke the strength which is, the power which is the heritage of all the sons of men who are the sons of god" silent lie lay a prisoner on the altar, bound to its corners four for one whole year. then, with the strength which is the strength of all the sons of god, he broke his bonds, seized the false teacher (who had seemed so wise) and bound him to the altar in his place. he spoke no word, but le

cher, standing by his side "where is the son of man who is the son of god? how fares he? how is he tested and with what service is he now engaged" the teacher said, casting his eye upon the son of man who is a son of god "naught at this time, o great presiding one. the third great test provided much of teaching sustenance to a learner such as he. he ponders and reflects "provide a test which will evoke his wisest choice. send him to labor in a field wherein he must decide which voice, of all the many voices, will arouse the obedience of his heart. provide likewise a test of great simplicity upon the outer plane, and yet a test which will awaken, on the inner side of life, the fulness of his wisdom and the rightness of his power to choose. let him proceed with the fourth test" before the fo

BLAVATSKY H P ANTHROPOGENESIS

in the archaic records and in hermes, at least as regards the fundamental facts, if not as regards minute details; for hermes is a good deal disfigured by mistranslations. it is quite certain that the seeming supernaturalism of these teachings, although allegorical, is so diametrically opposed to the dead-letter statements of the bible* as well as to the latest hypotheses of science, that it will evoke passionate denial. the occultists, however, know that the traditions of esoteric philosophy must be the right ones, simply because they are the most logical, and reconcile every difficulty. besides, we have the egyptian "books of thoth" and "book of the dead" and the hindu puranas with the seven manus, as well as the chaldeo-assyrian accounts, whose tiles mention seven primitive men, or adam

un and the moon, the perpetual companion of 'sun' of wisdom" pausanias shows him as having an altar in common with jupiter (book v. he had wings to express his attendance upon the sun in its course; and he was called the nuntis, or sun-wolf "solaris luminis particeps" he was the leader of and the evocator of souls, the "great magician" and the hierophant. virgil depicts him as taking "his wand to evoke from orcus the souls plunged therein- tum virgam capit, hac animas ille evocat orco (see also the 21st fargard of the vendidad on the celestial militia) he is the golden-coloured mercury, the[[chrusophaes hermes] whom the hierophants forbade to name. he is symbolised in grecian mythology by one of the dogs (vigilance, which watch over the celestial flock (occult wisdom, or hermes anubis, or

BLAVATSKY H P COSMOGENESIS

of, every individual largely determine his future fate. why? because "when our soul (mind) creates or evokes a thought, the representative sign of that thought is self-engraved upon the astral fluid, which is the receptacle and, so to say, the mirror of all the manifestations of being "the sign expresses the thing: the thing is the (hidden or occult) virtue of the sign "to pronounce a word is to evoke a thought, and make it present: the magnetic potency of the human speech is the commencement of every manifestation in the occult world. to utter a name is not only to define a being (an entity, but to place it under and condemn it through the emission of the word (verbum, to the influence of one or more occult potencies. things are, for every one of us, that which it (the word) makes them w

BOOK OF PLEASURE

any book for free on: www.abika.com 5 to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his food, i say they are less free and do not obtain the satisfaction of the meanest among animals. self condemned in their disgusting fatness, their emptiness of power, without even the magic of personal charm o

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

als by or for young women, especially those who have suffered loss or abuse, and also for mother-daughter relationships. she is sometimes regarded as a symbol of grain. proserpina, daughter of ceres, is the roman form of persephone. sekhmet sekhmet is the ancient egyptian solar and lion goddess created from the eye of ra. she is sometimes pictured as a woman with a lion's head and so is a good to evoke for courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva seite 39 wicca01.txt shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vi

lly. it may be a familiar figure or a composite of many different female power icons of beauty, wisdom and grace. she may be old, young, wise or challenging, according to the qualities you are attracting to meet your as yet, perhaps, unformulated needs. in different meditations you may see different goddesses and so adapt the charge accordingly to emphasise particular strengths and qualities they evoke* let words flow about the goddess and her relationship with the world, nature and the cosmos* do not attempt to hold or recall them, but allow them to ebb, form again and disperse, like waves or ripples on a pond* you may experience colours, lights and fragrances unconnected with the stimuli: sounds of wild animals or the wind through the trees, a sensation of warmth or coolness* when you ar

uring love; it also increases mental powers. vetivert use vetivert for love. it can also break a run of bad luck and bring money. it is protective against theft and all kinds of negativity. violet use violet for secrecy, modesty and uncovering hidden talents. combining incenses in rituals as well as the single fragrances, there are many commercial products that combine several basic fragrances to evoke a particular mood, for example morning dew, raindrops and emerald. you can experiment with these and find those that seem right for your life or, if you make your own non-combustible incenses, you can combine a number of single fragrances to your own personal recipes. but it is quite possible by using a number of individual fragrance sticks in the same ritual to combine their energies and, m

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

mediating the fragile boundaries between magic and religion, between spirituality and material promise. and conjure, like the blues, although reshaped, reinterpreted, and ultimately dispersed into new venues, belonged to the worlds in which black americans had always lived.[60\ 150\ facing page illustration: an american devotee of santeria praying before a shango altar. african diaspora religions evoke older styles of supernatural practice. photo by rick bowmer courtesy of wide world/associated press\ 151\ conclusion african american magic is all around us. it resonates in contemporary manifestations of hoodoo, in the ritual creations of african diasporic religions, and in the vibrant artistic forms that utilize conjuring themes. even as numerous black american supernatural traditions are

naturalism is brought to bear in litigious matters. some practitioners.such as the infamous "brothers from tupelo".might defiantly acquire supernatural agents in order to intimidate judges, prosecutors, witnesses, and juries. others might surreptitiously utilize magical substances such as "goopher dust" and "uncrossing" powder or "chew the root" to secure favorable court outcomes. these practices evoke the ancient supernatural "work" in the africanbased religions santeria and vodou, which is sometimes conducted on behalf of clients with legal problems. this "work" might include private, focused ceremonies of spiritual cleansing, or the exacting rituals of animal sacrifice. even within courthouse spaces.[5] the persistence of supernatural traditions in the present day illuminates the pervas

DAVIDSON DAN SHAPE POWER

ubtle energy waveguides. shape power geometries are routinely used in the protective rings of ceremonial magic, the construction of amulets and 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

DEMONIC BIBLE

s rule is the performance of the rituals by a group or coven. group rituals require the use of a sword, a dagger, and other ceremonial tools in order to focus and direct the group s magical energy. the ritual tools should be purchased new, consecrated to the dark lord, and set apart solely for use in the rituals of the demonic bible. also, they should be the real thing. a makeshift stick will not evoke the same level of emotional energy from the participants, and hence will not be as powerful, as a genuine magical sword. this applies to all of the ritual implements. here then is a short list of ritual tools you will require, followed by a sample ritual working which a coven may wish to employ. ritual tools& supplies 2 silver-plated candle holders, black candles, brass incense burner, charc

DIABOLUS

pirits, incomplete and therefore evil. thus nocturnal pollutions bring succubi, which are capable of seperate existance, and of vampirising their creator. but voluntary sterile acts create demons, and (if done with concentration and magical intention, such demons as may subserve that intention. aleister crowley, de arte magica although crowley seemed to almost warn against such sexual workings to evoke and create demons, in rex de arte regia describes two workings to produce belial and asmodee by means of solitary masturbation. this is possible in the area of controlling and focusing the will in the essence or goal behind the demon in question, but crowley warned others of this operation as it can cause the spirit to gain a separate existence and to astrally vampirize it s creator if not b

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

k and occult philosophy. most books on magick written in this century have been written by people who were members of that order, or who were directly or indirectly influenced by that organization. hexagram: a star of six (6) points formed by two overlapping equilateral triangles. also called the star or shield of david, it is the symbol of modern day jewish faith. in modern magick, it is used to evoke (q.v, invoke (q.v) and banish (q.v) the spirits and powers of the seven ancient planets. a celestial symbol of the macrocosm (q.v) in the greater and lesser rituals of the hexagram. see lbrh (q.v. this figure is used by members of the order of the astral star when a figure involving planetary operation requiring the applications of elemental (q.v) fire (q.v) or water (q.v) is needed. hexagra

DION FORTUNE MYSTICAL QABALA

m to the angelic kingdom and call them angels or archangels according to their grade. an angelic being, then, may be defined as a cosmic force whose apparent vehicle of manifestation to psychic consciousness is a form built up by the human imagination. in practical occultism, these forms are built up with great care and the most elaborate attention to the details of the symbolism, and are used to evoke the force [page 69] required; anyone who has had experience of their use will agree that they are peculiarly effectual for the purposes for which they are designed. by holding the magical image in it and vibrating the traditional name assigned thereto, remarkable phenomena are obtained. 21. as we have already noted, it is necessary to use the rnental technique of the qabalists in order to ge

some of the symbols refer to the concepts of esoteric philosophy, some to the methods of projecting consciousness in vision, and some to the composing of ceremonial. the student must remember, however, that the symbols will never yield their significance to conscious meditation alone, however correctly and completely they are known; they must be used as the initiates intended them to be used, to evoke images from the subconscious mind into conscious content. 9. one set of symbols is assigned to the ten holy sephiroth themselves, and another set to the twenty-two paths that connect them. some of the symbols, however, occur in both sets, and all of them interconnect through their astrological and numerical correlations. this sounds most perplexingly complex, but in actual practice it is far

at first appeared insoluble, and the exercise is a fascinating one. when used thus the tree is peculiarly valuable, because its diagrammatic form causes things to be seen in relation to each other, thus causing them to throw light upon each other. 15. in order to manipulate the psychic aspect of the tree and its paths the occultist uses images, because it is by means of images and the names that evoke them that vision is formulated. he associates with each sephirah a primary symbol, which is called its magical image. secondly, he associates with it in his mind a geometrical form which, in various ways, embodies its characteristics, and when he composes symbols he uses that form as the basis. for instance, geburah, mars, the fifth sephirab, has assigned to it a pentagon or five-sided figur

d the number three is intimately associated with the idea of manifestation in matter. the two opposing forces find expression in a third, the equilibnum between them, which manifests on a lowe plane than its parents. the triangle is one of the symbols assigned to saturn as the god of densest matter, and the triangle of art, as it is called, is used in magical ceremonies and it is the intention to evoke a to visible appearance on the plane of matter; for other modes of manifestation the circle is used. 53. the three of wands is called the lord of established strength. here again we have the idea of power in equilibrium, which is so characteristic of binah. wands, be it remembered, represent the dynamic yod force. this force, when in the sphere of binah, ceases to be dynamic and becomes cons

DONALDTYSON ELEMENT

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- there is only 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 el

DONALDTYSON POSSESS

been invoked, and as our magical selves (the persona we adopt during rituals of ceremonial magic. we are thus twofold in consciousness during successful invocation. you only invoke benign spirits of a higher order who are unlikely to make mischief while in partial possession of your mind and body. if, as sometimes happens, it is necessary to deal with lower spirits who may be hurtful, you always evoke them outside the bounds of the magic circle. spirits are usually evoked into a triangle, which is drawn or otherwise marked on the floor just beyond the limit of the similarly marked magic circle. the point of the triangle points away from the circle, and points in the direction of the compass from which the lower spirit is to be summoned. usually, but not always, evoked spirits can be perce

agicians with a christian heritage. lower spirits are sometimes called demons. in actuality, there is no clear dividing line between good and bad spirits. the personalities of spiritual beings have the same broad range as the personalities of human beings. some are very bad, or very good. most are somewhere in between, neither wholly good nor wholly evil. as a general rule of magic, it is best to evoke all spirits not of a very high order. unless you know that the spiritual being is responsible and benign, always evoke. possession, as the term is generally understood, involves the entrance of a spirit into the body and mind of a human being, in which the consciousness self-awareness of the human being is temporarily, or permanently, rendered unconscious, as it is during deep, dreamless sle

DONALDTYSON SIGIL

at from open flame. often the mere threat to destroy the sigil caused the demon to comply. at the top of this page is the seal of the demon astaroth, as drawn by s. l. macgregor mathers for his manuscript copy of the goetia. mathers' manuscript was edited by aleister crowley, who made only minor changes, and published by crowley in 1903. the sigil of astaroth appears in the center of the seal. to evoke astaroth into the triangle, it is necessary to draw this seal on new paper or some other appropriate material at an astrologically auspicious time, and to ritually bind astaroth to the seal by means of his sigil, so that the seal becomes astaroth in a magic sense, and what is done to the seal is done to astaroth. it is a form of sympathetic magic similar to the use of a small doll or poppet

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

s, the sanguine; the undines, the phlegmatic; and the sylphs, the bilious. their signs are as follows: the hieroglyphs of the bull for the gnomes, and we command them with the sword; of the lion for the salamanders, and we command them with the forked wand, or the magic trident; of the eagle for the sylphs, and we command them with the holy pentacles; finally with aquarius for the undines, and we evoke them with the cup of libations. their respective sovereigns are, gob for the gnomes, djiu for the salamanders, paralda for the sylphs, and nicksa for the undines. when an elementary spirit comes to torment, or at least to annoy the inhabitants of this world, we must conquer it by means of air, water, fire and earth, blowing, sprinkling, burning perfumes, and tracing on the earth the star of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

and walking underwater. the author writes about the thaumaturgic healing of leprosy, dropsy, paralysis, and various common ailments such as fever and seasickness. he also offers advice on how to be beloved by a woman and how to command the favor of popes, emperors, and other influential people. he addresses the question of summoning visions in how to cause armed men to appear, and he tells how to evoke comedies, operas, and all kinds of music and dances. many of these feats are achieved by employing kabalistic squares of letters. the manuscript details many different signs of this sort. abraham s personality and temperament as revealed in this work indicate a man heaping scorn on most other magicians aben-ragel encyclopedia of occultism& parapsychology. 5th ed. 4 and speaking with great de

izations conducts research programs, provides technical assistance, maintains a collection of scientific research materials relating to astrology, and conducts a speakers bureau. it publishes the cao times. current membership of some 50 organizations represents some 6,000 individuals. address: p.o. box 75, old chelsea sta, new york, ny 10113. conjuretors magicians who claimed to have the power to evoke demons and tempests. conjuring to conjure originally meant to call up spirits or practice magic arts, but in the course of time a secondary meaning of sleight of hand displaced the earlier meaning, and the term now indicates trickery or deception (usually for entertainment. in the united states, the term magic is usually used for conjuring, although this too originally had an occult meaning

itchcraft is written in the form of a series of letters to the author s son-in-law. scott died two years after publication in 1832. the book has been reprinted frequently. sources: scott, sir walter. letters on demonology and witchcraft. london: j. murray, 1830. demonomancy divination by means of demons. such divination takes place by the oracles they make or by the answers they give to those who evoke them. demonomania the mania of those who believe all that was told concerning demons and sorcerers, such as jean bodin, pierre de lancre, pierre le loyer, and others. bodin s 1580 book demonomania of the sorcerers, on devilry, is a vivid account of demonomania. de morgan, augustus (1806.1871) a famous english mathematician, de morgan was one of the first english scientists who investigated t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

impossible that the spirit should remain invisible to him. on the arrival of the angel, the desire of the magus is briefly communicated to him, and his answer is written down. no more than three questions should be asked, and the magician then dismisses the angel to his special sphere. besides having converse with angels, the magus also has power over the spirits of the elements and may choose to evoke one or more of them. to obtain power over the salamanders, for example, the comte de gabalis of the abbe de villars was largely concerned with the elementals and prescribed the following procedure: if you would recover empire over the salamanders, purify and exalt the natural fire that is within you. nothing is required for this purpose but the concentration of the fire of the world by means

e musician stood in water. the musical system of india has always emphasized the powerful effects of musical vibration. different ragas (scale patterns) are regarded as specific for certain times of the day or seasons of the year, and their microtonal intervals and grace notes involve vibrations that are unknown to the well-tempered scale of western nations. ragas, properly performed, are said to evoke beautiful forms or have paranormal effects. encyclopedia of occultism& parapsychology. 5th ed. music (paranormal) 1075 in hinduism, the first manifestation of creation was said to be that of subtle sound vibration, giving rise to the forms of the material world. each sound produced a form, and combinations of sound created complicated shapes. this is also the basis of mantra yoga. the creati

h a benign aspect. when a god manifests himself, he frequently appears to hide sun or moon, and seems as he descends too vast for earth to contain. archangels are at once awful and mild; angels yet more gracious; demons terrible. below the four leading classes i have mentioned are placed the malignant daemons, the anti-gods. each spiritual order has gifts of its own to bestow on the initiated who evoke them. the gods confer health of body, power and purity of mind, and, in short, elevate and restore our natures to their proper principles. angels and archangels have at their command only subordinate bestowments. demons, however, are hostile to the aspirant, afflict both body and mind, and hinder our escape from the sensuous. principalities, who govern the sublunary elements, confer temporal

ave been redefined as counseling methodologies, and wiccans have joined together to denounce anti-witchcraft activities as religious bigotry. in ancient times, it was believed that apparent deviations from natural law involved mysterious and miraculous supernatural or occult (i.e, hidden) laws, deriving from gods, invisible entities, or the souls of the dead. the rituals of magic were designed to evoke entities and spirits, to ward off misfortune, or to perform actions in defiance of natural law, such as obtaining knowledge of distant or future events, causing injury or death to one s enemies, or securing sudden wealth (usually in the form of gold. in most tribal cultures, shamans or similar practitioners claimed the specialized ability to work magic, especially as relating to healing the

m the country came silvanus, god of farms and woods, and his fauns and nymphs with picus, the woodpecker god who fed the twins romulus and remus with berries. each deity or spirit possessed some influence, and had to be approached with proper rites. the names of these spirits were inscribed on tablets, indigitamenta, which were in the charge of the pontiffs (priests, who thus knew which spirit to evoke according to need. most of these spirits were animistic in origin. rites and worship worship in ancient rome consisted largely of magical rites destined to propitiate the powers controlling human beings, to bring people into touch with those powers, to renew life and the land that supported it, and to stop that process of degeneration constantly set in motion by evil influences. everything c

FAUST

with powerful fist; tis smashed, downward hurled! a demigod dashed it to bits! we re trailing the ruins on to the void, and wailing over the beauty lost and gone! mighty one midst the sons of earth, splendider build it again, build it aloft in thy breast! and life s new quest commence with clearer sense, and songs of cheer anew shalt hear! mephistopheles these are the little folk of those whom i evoke. hark how they to joy and deed sagely bid you to give heed! into life they would, far from solitude there stagnate sap and sense, persuade and lure you hence. cease with your brooding grief to play that, like a vulture, eats your life away. the worst of company will let you find that you re a man among mankind. but yet i don t mean that i ll thrust you midst the rabble men don t trust. i m n

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

eflects a traditional rivalry between decan and planet images which ficino decides in favour of the latter "bei ficinus ist die alte rivalitat der grossen systeme der dekan- und der planetenglaubigen astrologie zugunsten der planeten entschieden."1 one wonders if this choice was related to the avoidance of demonic magic. by avoiding the images of the decan demons and by using planet images not to evoke the demons of the planets but only as images of "mundane gods, shadows of ideas in the soul of the world the pious neoplatonist could perhaps believe that he would be doing only a "world" magic, a natural magic with natural forces, not a demonic magic. watching ficino's anxieties and hesitations, one is amazed at the daring of those bold characters beyond the appenines, in ferrara or in padu

FRATER TENEBROUS CULTS OF CTHULHU

. in his study of modern-day voodoo, cults of the shadow, kenneth grant describes a ritual practised by the cult with the intention of making contact with the deep ones at a deserted lake in wisconsin, the cult of the deep ones flourishes in an atmosphere of moisture and coldness, the exact opposite of the fire and heat generated by the initial ceremonies which include the lycanthropic rites that evoke the inhabitants of the lake. the participants at this stage actually immerse themselves in the ice-cold water where a transference of sex-magical energy occurs between priests and priestesses while in that element. 10 through the use of this magical rite, bertiaux claims to have established contact with these creatures, which assume an almost tangible substance. perhaps lovecraft himself has

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rae of the earth r recificando find i invenies and rectify o occultum the secret l lapidem stone. fig 26 gnostic theurgy page 107 the creation of formulae by combining the arts of gematria and notariqon it is possible to produce formulae which outline various phases of esoteric practise. the use of such formulae is especially relevant in relation to ritual and liturgical practise. it allows us to evoke a wide range of associations by the correspondences related to the letters in the given formulae. some of the better known formulae used within the western mystery tradition include inri and yhvh. the inri formula the letters inri were those which were placed on the top of the cross on which jesus was crucified. however, as time progressed and centuries passed, these four letters have gained

GOETIA LUCIFERIAN

d names and candle lit summons of the demons of this book have empowered it to heights which revival the legends of faust and even horror fiction author h.p. lovecraft and his tales of the macabre. with aleister crowley, whom, in his youth brought forth the shades of the goetia into boleskine and other homes, he did so in an experiment of will. while on the surface, he had appeared to consciously evoke the goetic spirits to appease his carnal desires, and other material quests; subconsciously he was breaking ground for the development of the will. the lemegethon or goetia as it is called is indeed a forbidden yet essential tool in magical practice. in specific areas of what is termed sabbatic or luciferian sorcery and magick, a definitive purpose is expounded in the nature of the goetic sp

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

ence and fornication. after the bath and when you have robed yourself 31 the adornation at the induing of the vestments- o set-an, lord of the earth, lucifer, lord of the air, hecate, goddess of waters and shaitan, lord of flame, that i shall be wrapped in the cloak of the wolf and encircled in the serpents skin, so it is done! the conjurations the 72 spirits of the shemhamforasch i do summon and evoke thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians, djinn, genii and the spirits of the abyss, brought forth by the great shadow of the fire seraph. i summon thee wise and ancient spirits, attend me and appear now in this circle- by the names of lucifer, who brought

ed but with less tools, it then will rely on the sorcerers ability to go forth into trance to summon such latent forces. e marbas marbas appears in the mind s eye as a lion, which beholds a shadow which is twisted and sharp looking. marbas appears as any form desired, mostly as a shadowed man. this spirit reveals hidden aspects of the self through initiatory experience. as a cursing tool, one may evoke marbas in the mind, and his 36 legions of spirits to manifest in the enemy as a disease. he may be used also to improve the ability to will immune system to work more efficiently, thus a beneficial spirit/angelic familiar. f valefor valefor is a vampyric spirit/demon, which initiates through the astral body and dreams. this spirit may be willed and bound to guard one s sleeping chamber and f

GOLDEN DAWN RITUALS Z2

f. the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein in proper colors is to be bound thrice with a cord, and shrouded in black, thus, bringing into action a blind force to be further 4 directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronounced standing in the center of the circle and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit, wrapped in a black cloth or covering is now placed within the circle at the point corresponding to the west, thus, representing the candidate. the consecration of baptism by n and o of the sigil then takes place, and the proclamation i

ying, arise 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 itse

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

y, libersamekh i invokeye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the secrets of the light divine. the golden dawn's watchtower ceremony technically, to invoke means to "call in" whereas to evoke means to "call forth" under normal circumstances you will invoke a deity when you want to assume its identity. you will evoke a deity when you want to communicate with that dei ty whi le retaining your own serse of identity. a circie should be drawn around you to protect you during an operation as well as to symbolically remirad you that you are a microcosm. to attract an enochian deity into

g hope and help to those who dwell in the darkness of thought and who drink of the poison of life. part 7. return to your physical body and surroundings. use your wand to execute the banishing rituals of the pentagram and hexagram. 323 the ritual of lahalasa the magical word lahalasa is formed f rom the letters contained in the central squares of the four great crosses. this ritual can be used to evoke power from these regions and transform it down to the magician who can then use it for his own purposes. step 1. wear your white robe. place a charged talisman of lahalasa on the altar before you. prepare eight talismans, one for each of the central squares of the great crosses (a truncated pyramid makes a suitable talisman. prepare four small cakes (cupcakes, for example; one black and heav

hundred, six, and sixty. 349 i call you. i bind you. piripsol, piripsol (pee-ree-pess-oh-leh) mika babalon (mee-kah bah-bah-loh-en) i call you. i bind you. from your square a of black earth where horns milks his cow where the influence of the element water produces the hanged man, come forth and appear in this triangle. in the name of taxir (tah-etzee-ar) i call you. i bind you. by these names i evoke you. leave your abode in the kingdom of earth and appear to me here in the magical triangle without this circle in fair shape and true. come forth axir (ah-etzee-ar) and manifest yourself before me. step 7. you should be able to see the angel axir forming in the air above the triangle. if not, repeat step 6 until he so appears. as he materializes before you, say: o mighty axir (ah-etzee-ar)

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

buted to gevurah is the magic sword, and the primary magical task of the adeptus major is the confrontation with the averse forces. before advancing to the compassion and love of chesed, the adept must first fully integrate the strength of gevurah by reworking the forces of the tree of life, sephirah by sephirah through gevurah in the 6=5 subgrades of adeptus major. the major adept must therewith evoke, constrain, and subdue each of the averse forces. in the r. r. et a. c, the initiatic rites of the order, a rigid regimen of magical invocation, and significant self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the solitary practitioner should by some means or another first have come into the fullness of the knowledge and conversation

f art, specially prepared for the ritual, is generally quite sufficient. the adept may nonetheless wish to experiment with polygons other than a triangle for use as constrainment devices, since there exists historical precedent in the rosicrucian tradition for this variation. place the triangle of art in the east of the temple or in the direction usually associated with the force. for example, to evoke the demon of air, set up the triangle of art in the west, the quarter toward which the magician should face to skry to the plane of air. one line of tradition then suggests the use of vast amounts of thick, smoky incense for the entity to use as a material basis to appear. in recent decades, however, research has suggested that the smoke method is but a blind, or "smokescreen" for the actual

w in the outer triangle. the inner triangle contains the name and the sigil of the demon. the names in the outer section constrain the spirit within the inner triangle. for the spirit to escape, it must first pass by all the divine and angelical forces of saturn that constrain it. the magician's second line of defense is the magic circle. the r. r. et a. c. magic circle shown below is suitable to evoke any averse force from 9 this method was apparently rediscovered by "poke" runyon of the ordo templi astarte. 7 the tree of life. the outer ring contains the divine names that correspond to the signs of the zodiac in the same arrangement in which they appear on the rose cross lamen and in the correct colors. the second ring contains the divine names attributed to the planets and to the corres

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ut all the explanations appear to me farfetched. both the greek and the servian names have the reduplication so characteristic of folk-words [slav, dozhd is rain, and zhd represents either gd or dd; if this be the root, dodo-la may be a dimin] bain-making. ducking. 595 future illnesses. celtic tradition, without bringing in girl or child; makes the pouring out of water in seasons of great drought evoke the wished-for rain. the huntsmen go to the fountain of barenton in the forest of breziliande, scoop up the water in their horns, and spill it on the stones; immediately the rain-clouds rise and refresh the land: the custom, with an addition of church ceremonial, is kept up to this day. led by the clergy, amid chanting and pealing of bells, with five great banners borne in front, the parish

HANDBOOK OF EGYPTIAN MYTHOLOGY

kind of mongoose, but she was later depicted as a cheetah or a lynx. as the divine executioner, mafdet served justice by running down and slaughtering the enemies of ra. her symbol was a harpoon fixed to a block. the coffin texts mention pakhet the great who hunts by night as a lioness or a panther. her name means the one who scratches. the claw amulets worn by egyptian queens and princesses may evoke the protective might of this goddess. the lion-headed barque of pakhet provided an escort for the solar barque. like other feline deities, she could also take the form of the fire-spitting cobra who protected the sun god s heirs. unnamed lions, lionesses, panthers, and cats are shown on magical objects fighting the traditional enemies of the divine order (see, for example, figure 30. the ima

HELENA BLAVATSKY THE KEY TO THEOSOPHY

hatever to himself; and perceive, moreover, several things entirely disconnected with each other at one and the same time, so as to produce the most grotesque and absurd combinations. but drunkard and seer, medium and adept see their respective visions in the astral light; only while the drunkard, the madman, and the untrained medium, or one in a brain fever, see, because they cannot help it, and evoke jumbled visions unconsciously to themselves without being able to control them, the adept and the trained seer have the choice and the control of such visions. they know where to fix their gaze, how to steady the scenes they wish to observe, and how to see beyond the upper outward layers of the astral light. with the former such glimpses into the waves are hallucinations; with the latter the

HINE PHIL ASPECTS OF EVOCATION

from .survival demons. such as hunger or thirst, working up towards .ego. demons- the need for self-respect or a particular self-image, and more abstract conceptions: the hunger for knowledge or wisdom. the deeper the level of the hierarchy, the more primal the desires and urges. the techniques: flooding and vomiting (eating and excreting- to flood awareness with specific images, to bring forth (evoke) the demon, giving it form .flesh. and eventually a name or a 9 sigil. the scrambled personality tapes were to act as auditory sigils- storms of emotion whipped up by intensive remembering (replaying) sets of memories. letting loose the hyenas of cynicism on a cherished ideal or goal. the means of gnosis: sensory overload, hyperventilation, old favourites such as hunger, thirst, exhaustion

g as a series, perhaps, of electro- magnetic phenomena. the entity which coheres in the form we understand as yog-sothoth is a .window. into the darkness of the unknown, and perhaps by creating 40 interfaces, or personae through which we may glean information, we can attain further insights into the way we interact with our universe. having theorised thus far, what only remains is to go forth and evoke! postscript .from the ancient hills i come. this essay is largely the result of reading other people.s research and shaping it together with my own ideas. one event last year however, served to elevate the field of earth mysteries from a minor interest to a subject that i am increasingly drawn to. on the night in question, i was with my boyfriend (also a magician, and he returned from the to

HINE P OVEN READY CHAOS

based on the work of psychologist abraham maslow, that ranged from survival demons- hunger, thirst etc, ego demons- self-esteem, selfimage etc, and more abstract conceptions such as the hunger for knowledge or wisdom. the deeper the level of hierarchy, the more primal the desires. the techniques: flooding and vomiting (eating and excreting- to flood awareness with specific images, to bring forth (evoke) the demon, giving it form, flesh, and eventually a name or a sigil. the scrambled personality tapes were to act as auditory sigils- storms of emotions whipped up by intensive remembering (replaying) sets of memories. letting the hyenas of cynicism loose on a cherished idela or goal. the means of gnosis: sensory overload, hyperventilation, old favourites such as hunger, thirst, exhaustion. 1

HP LOVECRAFT A DARK LORE

ect and practical path of escape might lie open in case of manifestations beyond our power to deal with. it was our idea that our continued nocturnal presence would call forth whatever malign entity lurked there; and that being prepared, we could dispose of the thing with one or the other of our provided means as soon as we had recognised and observed it sufficiently. how long it might require to evoke and extinguish the thing, we had no notion. it occurred to us, too, that our venture was far from safe, for in what strength the thing might appear no one could tell. but we deemed the game worth the hazard, and embarked on it alone and unhesitatingly; conscious that the seeking of outside aid would only expose us to ridicule and perhaps defeat our entire purpose. such was our frame of mind

wrote a note to mr. ward, which was delivered the next morning and which caused the half-dazed parent to ponder long and deeply. mr. ward had not been able to go down to business since the shock of monday with its baffling reports and its sinister "purgation, but he found something calming about the doctor's letter in spite of the despair it seemed to promise and the fresh mysteries it seemed to evoke. 10 barnes st, providence, r. i. april 12, 1928. dear theodore- i feel that i must say a word to you before doing what i am going to do tomorrow. it will conclude the terrible business we have been going through (for i feel that no spade is ever likely to reach that monstrous place we know of, but i'm afraid it won't set your mind at rest unless i expressly assure you how very conclusive it

INITIATION INTO HERMETICS

g, scratching, shuffling, thunderclaps, the soft rustling of the wind increasing to the howling of the storm, the tunes of a violin or a piano or other instruments. when doing these exercises, it is most important to keep within the limits of auditory concentration, not allowing for pictorial imagination. should such an imagination emerge, banish it immediately. the chiming of the bell must never evoke the imagination of the bell itself. this exercise is completed as soon as you are able to keep this auditory imagination for 5 minutes. another exercise is the sensory concentration. try to produce the sensations of cold, warmth, gravity, lightness, hunger, thirst, and tiredness, and hold on to this feeling for at least 5 minutes without the slightest visual or auditory imagination. if you h

magination, transfer it into the fourth state of aggregation, and to persuade or even to force the true, desired being to enter this form and manifest itself to the external world. this practice belongs to the field of necromancy or conjuring magic and has nothing at all to do with the generally known spiritualism. the genuine magician will use this practice only in extreme cases, and he will not evoke a being away from its sphere, because anything a being of the fourth state of aggregation has to say or to fulfill in the material or astral world can be achieved likewise by the magician himself through his maturity. summary of exercises of step vi i. magic mental training: 1. meditation on the own spirit 2. becoming conscious of the senses in the spirit ii. magic psychic training: 1. prepa

ISIS UNVEILED

er the very roof which has witnessed his initiation; and the "monkey of god (t. e, the devil of tertullian "the origioator and founder of magical theurgy, the science of illusions and hes, whose father and author is the demon" is exorcized with holy water by the hand which holds the identical liiuiu* with which the ancient augur, after a solemn prayer, used to determine the regions of heaven, and evoke, in the name of the highest, the minor god (now termed the devil, who unveiled to his eyes futurity, and enabled him to prophesy! on the part of the christians and uie clergy it is nothing but shameful ignorance, prejudice, and that contemptible pride so boldly denounced by one of their own reverend ministers, j. b. gross* which rails against all investigation "as a useless or a criminal lab

LAITMAN M FROM CHAOS TO HARMONY

on. t h e r i s e o f t h e i s l am besides increasing anti-semitism, there is another recent phenomenon that is strongly affecting our situation: christianity is surrendering its domination to fundaisrael s role 179 mentalist islam. this process is described in the book of zohar as part of the processes that will occur when israel returns to its land: and the children of ishmael are destined to evoke great wars in the world, and the children of edom will gather over them and they will wage war with them (zohar, vaera, item 203. when we study the rise of islam, as when studying any process, we must first know that everything that happens in this world is a consequence of the balance of reality s hidden forces. for example, we cannot sense the force of gravity; we cannot see or feel it, bu

LAITMAN M KABBALAH REVEALED

tates. the process of spiritual progress is very similar to the way children learn; it is basically a process of imitation. by imitating grownups, even though they don t know what they are doing, children s constant mimicry creates within them the desire to learn. note: it s not what they know that promotes their growth; it s the simple fact that they want to know. the desire to know is enough to evoke in them the next reshimo, the one in which they already know. let s look at it from another angle: initially, the fact that they wanted to know was not because it was their own choice, but because the present reshimo exhausted itself, making the next reshimo in line want to make itself known. therefore, for the child to discover it, the reshimo had to evoke in the child a desire to know it

orld; we are simply climbing back to the future. if we want to be more giving, like the creator, we should constantly examine ourselves and see if we fit the description that we consider spiritual (altruistic. this way, our desire to be more altruistic will help us develop a more accurate, detailed perception of ourselves compared to the creator. if we do not want to be egoistic, our desires will evoke the reshimot that will show us what being more altruistic means. every time we decide that we do not want to use this or that desire egoistically, the reshimo of that state is considered to have completed its task, and moves on to make room for the next. this is the only correction we are required to make. kabbalist yehuda ashlag phrases this principle in these words: kby hating the evil [eg

nt only to bestow. the creator also hates to be a receiver, as he is completely whole and needs nothing. thus, man too must hate the matter of reception for oneself. it follows from all the above that one must hate the will to receive bitterly, for all the ruins in the world come 116 kabbalah revealed only from the will to receive. through the hatred one corrects it. thus, simply by wanting it we evoke reshimot of more altruistic desires, which already exist within us from the time when we were connected in the soul of adam ha rishon. these reshimot correct us and make us more like our creator. therefore, desire (the kli) is both the engine of change, as we ve said in chapter one, and the means for correction. we need not suppress our desires, just learn how to work with them productively

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

himot that evolve from zero degree onward. these reshimot evolve by a certain order, starting with the still, through the vegetative, animate, and up to the physical speaking, the human. the speaking degree continues to evolve through interior degrees of still, vegetative, animate, and (spiritual) speaking. the chain of reshimot determines everything, and besides that nothing exists. the reshimot evoke increasingly stronger desires in us, starting with physical-existential desires (for sex, food, and family, through desires for wealth, honor, domination, and ending in a desire for knowledge. scientists work with the highest desires in the human species desires (reshimot) for knowledge and erudition. once we exhaust all the reshimot in the egoistic desire to receive, we are required to comm

d) bonding (connecting) of inner attributes. inner light the revelation of the upper light in the creature according to its measure of equivalence of form with the light. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 196 inner vessels, outer vessels the picture of reality is perceived and sensed in the creature s vessels. inner vessels are vessels sufficiently corrected to evoke the sensation of the inner reality. outer vessels are partially corrected vessels, evoking the depiction of the outer, remote reality, depending on their measure of correction. the more a kli is corrected, the nearer reality feels when perceiving through it; and the less a kli is corrected, the farther reality feels when perceiving through it. intention (aim) using the will to receive to ben

LAITMAN M THE KABBALAH EXPERIENCE

ot be able to give myself entirely to kabbalah, or is it not worth it for me to even begin? a: you cannot attain even the smallest spiritual degree without an effort beyond human ability. that is because it is impossible to change your nature by yourself. when the sages say that you have to exert yourself beyond human ability, they mean that by making a great, though not impossible effort, it can evoke the important awareness that nothing can help you but the creator himself. you have to be broken down to such a point that you reach a true demand of god for help. the moment you can actually do that, your redemption from your nature will come. you ll be freed from the boundaries of this world and will receive the first upper attribute- the first spiritual degree. he who walks, defeats the p

merely a consequence of it, meaning it follows the commandments of the guidance that comes from above. p r a y e r, r e q u e s t a n d a i m 321 anything that happens here in this world is a consequence of forces, commandments and influences that descend from above. the only things that rise from our world to the upper one are the desires of man that come from the bottom of his heart. only they evoke responses in the upper world. that is how they influence it. as a result, they also influence what comes down to us. the desires of a person that come from the bottom of the heart are called prayer. all of man s desires, without exception, are divided according to their aim into desires for myself and desires for the creator. the creator determines man s desires and we cannot change them, be

the exodus from egypt! that is the only way god can help. and when he does, then mankind will really be saved! q: what is the meaning of the words of the zohar, when it says that only the chosen will attain life in the next world? what about the rest of humanity? a: creation is eternal. time and motion do not exist. we only speak of inner sensations of the creature. the changing inner situations evoke the sensation of time and motion. the zohar speaks of spiritual degrees and of situations of the eternal soul, about measures of its fulfillment with the light of the creator. but the sensation of the animate life can accompany a soul if a person receives it. t h e k a b b a l a h e x p e r i e n c e 362 otherwise it is as it says: kso that man hath no pre-eminence above a beast (ecclesiaste

ss, eternity, unending love and pleasure. t h e k a b b a l a h e x p e r i e n c e 372 but the decision to restrict the reception of light (the first restriction, to receive light only with the aim for the creator, will come only if we feel the creator, the giver, because only the sensation of the creator can awaken such a resolution in us. the question arises: if the presence of the creator can evoke such a sensation in us, how can we say that the decision was really for the creator? after all, the first restriction was a consequence of the shame, and the reception of the light was seemingly a result of the pressure of the giver. therefore, in order to take an independent decision to receive for the creator and in order to resemble he who created the creature in order to delight him, the

cause v the will to receive v and the effect v the reward v become one. time and pain vanish, to be replaced with a sensation of total completeness. w h at i s s i n? q: ejaculation is a sin, and so is getting drunk. is every act performed in order to please yourself a sin? a: first, let me stress that anything that happens in our world has no bearing on the upper world, because a person does not evoke any spiritual act by his physical actions. t h e k a b b a l a h e x p e r i e n c e 382 when a person enters the upper world, having acquired a screen, the person performs spiritual acts, using all of the 613 desires with the aim for the creator, from the weakest desire, the first degree in the spiritual world, to the strongest, the highest desire of the spiritual world. there are two types

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

nd corresponding halls above. the best preserved existing chamber of this quarter, the room of the throne, teems with religious suggestion. with its elaborately carved cathedral seat in the centre and stone benches round, the sacral griffins guarding on one side the entrance to an inner shrine, on the other the throne itself, and, opposite, approached by steps, its mysterious basin, it might well evoke the idea of a kind of consistory or chapter-house. a singularly dramatic touch, from the moment of final catastrophe, was here, indeed, supplied by the alabastra standing on the floor, beside the overturned oil jar for their filling, with a view, we may infer, to some ceremony of anointing. it is impossible to withhold the conclusion that the room of the throne at knossos was designed for re

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

or he wishes, the only requirement being that it works. chaos magic begins with the assumption that the proper field of magic is the subconscious mind, and makes use of whatever evokes a charge from the subconscious during magical operations. chaos magic 43 thus one could, for instance, invoke spirits from completely fictional mythologies (e.g, h. p. lovecraft s fictional demons, as long as they evoke the proper state of mind. although it does not exclude the dimension of producing external effects, the focus of most chaos magic is the individual magician, approaching the ritual as psychodrama rather than worship. first coming into general view in the 1970s via the very loosely organized illuminates of thanateros, chaos magic had become a significant strand of occultism by the 1980s. draw

LIBER ALEPH

the practice of these mayst thou awaken thy wisdom, that it may manifest in thy conscious mind. and this way is of use even when the ceremonies, as those of he christians, are corrupt and deformed; but in such a case hou shalt seek out the true ancient significance thereof. for there is that within thee which remembereth truth, and is ready to communicate the same unto thee when thou hast wit to evoke it from the aditum and sanctuary of thy being. and this is to be done by this repetition of the formula of that truth. note thou further that this which i tell thee is the defence of formalism; and indeed thou must work upon a certain skeleton, but clothe it with live flesh. m liber aleph vel cxi 114 di de luce stellarum (of the light of the stars) t was that most holy prophet, thine uncle

rgy, and neither is competent to the formula of the other. therefore also thy will is itself imperfection, as i have shewed thee aforetime, thou art not in the way of love except thou be dressed in that robe of thine which thou callest woman. and thou canst not lure her to this action proper to her by thy truth; but thou shalt, as our grammar sayeth, assume the mask of the spirit, that thou mayst evoke it by sympathy. but thou shalt appear in thy glory only when she is in thy power, and bewildered utterly by ecstasy. this is a mystery, o my son, and of old times it was declared in the fable of scylla and charybdis, which are the formula of the rock and the whirlpool. now then meditate thou strictly upon his most worthy and adorable arcanum, to thy profit and enlightenment. t the book of wi

LIBER LXVII THE SWORD OF SONG

t, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong. awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age.s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith .god hath forsaken his elect. confusion sweeps upon the throng. awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcr

LIBER STELLAE RUBEAE

hiereus was horus in the avenger of the gods aspect and the hierophant osiris; so in fact, they have been changed ovn liber stella rvbea a secret ritual of apep, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of liber legis, and written down under the figure lxvi v a a publication in class a imprimatur: n. fra. a a 1 1. apep deifieth asar. 2. let excellent virgins evoke rejoicing, son of night! 3. this is the book of the most secret cult of the ruby star. it shall be given to none, save to the shameless in deed as in word. 4. no man shall understand this writing.it is too subtle for the sons of men. 5. if the ruby star have shed its blood upon thee; if in the season of the moon thou hast invoked by the iod and the pe, then mayest thou partake of this most s

LOGOMACHY OF ZOS

realize of belief i# t..1 2. m..q 5! 6( 9=h z> 2 9"d t. c. 8%d( e 9"d n>b 5( 9= z "d' 2' 9=h f 5( 9= outside ourselves: for nothing you can conceive will be beyond self: to see nullity. look within. we imagine our thinking& reasoning is within, whereas it only manifests through the body (the expressional means. hate in its various forms is the strongest emotion, far more potent and far easier to evoke than any other. hence there are more people labouring to make the world worse than better. until man re-assesses= 5..q 2 9"d..q e..t' 5> 2' 6, e -defeating and pre-determined, his future will be a baleful aftermath. we are not individuated so much by our material composition as by our purposeful functioning to redirect the ids, to channel them by arbitrary means, as though self-willed. we ar

2..q( 6. procreative and fulgurative ideas occur in a half sleep, as in dreaming, where i see a creation that differs from the apparent one, a kaleidoscopic chaos with every kind of intrusive image, tumultuous, with surging crowds of vague familiars from the labyrinth of mind. there are many other states of mind giving inspiration, often unexpected; as by the provoking of anger and resentment, to evoke oracles from the highest level of inspiration. the hopeful invalid curses his sickness because he has lost the power of transference; pain makes him entirely self-centred and nothing is more devitalizing than such forced concentration. only by making the seen supremely tactual and our source of conception can we express anything of the abstract or unseen. everything has the means of protecti

is beautiful we are with it. accept the illusive phenomenal world as the reality of conative hyle and sensational flesh opportuning. accept the introspective domain as the abstract procreative, predestinating, and equally real. and so make things that give c our desiring causes a necessity. we cannot otherwise want, conceive, make or cause necessity unless we already have it within us, and we can evoke that thing only by functional means, i.e, by believing in a( 2 o' o. m..w7 the phenomenal is the positivistic fiction of thought, the absolute negation of reality. therefore, the cosmos. being the negative form of absoluteness. we (i) invert the concept, either accepting it as positive (real) and being negative to it, or being positive to it, as if negative, or wish some other mentation equa

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

plicated yet exact mathematical calculations; determines that the first ceremonial of the pyramid was performed 68,890 years ago on the occasion when the star vega for the first time sent its ray down the descending passage into the pit. the actual building of the pyramid was accomplished in the period of from ten to fifteen years immediately preceding this date. while such figures doubtless will evoke the ridicule of modern egyptologists, they are based upon an exhaustive study of the principles of sidereal mechanics as incorporated into the structure of the pyramid by its initiated builders. if the casing stones were in position at the beginning of the ninth century, the socalled erosion marks upon the outside were not due to water. the theory also that the salt upon the interior stones

e, they stood before the image shown in the center of our tablet, wearing the same symbols as that figure and its attendants, and offered sacrifices. by these and the accompanying singing of hymns they believed that they infallibly drew the god's attention to their prayer. and so they did in regard to other regions of the tablet, believing of necessity the proper ritual properly carried out would evoke the deity desired. that this was the origin of the science of oracles is apparent. as a touched chord produces a harmony of sound, likewise the adjoining chords respond though not touched. similarly the idea they expressed by their concurrent acts while adoring the god came into accord with basic idea and, by an intellectual union, it was returned to them deiformed, and they thus obtained th

beauty upon the unfolding consciousness of man. commissioned to decorate the everlasting house, chiram abiff is the embodiment of the beautifying principle. beauty is essential to the natural unfoldment of the human soul. the mysteries held that man, in part at least, was the product of his environment. therefore they considered it imperative that every person be surrounded by objects which would evoke the highest and noblest sentiments. they proved that it was possible to produce beauty in life by surrounding life with beauty. they discovered that symmetrical bodies were built by souls continuously in the presence of symmetrical bodies; that noble thoughts were produced by minds surrounded by examples of mental nobility. conversely, if a man were forced to look upon an ignoble or asymmetr

MASTERING WITCHCRAFT

of the dead, is the time when the illustrious magical dead are drawn back into the company of the living by the ties of love and magic, to share in the joy of the sabbat and bestow their blessing on the witches' new year, which begins november 1. most witches refer to the necromantic operation of love (as opposed to that of intelligence) by its traditional name "the dumb supper; it can be used to evoke the shade of one's future spouse as well as that of a deceased loved one. i shall reserve instructions for its performance for chapter 4, which deals solely with amatory matters, and return to that operation concerned with "finding things out" therefore, to conclude this chapter, here are the details for the performance of: necromancy of intelligence this is, strictly speaking, a work of dar

c, satony, degony, eparigon, galiganon, zogogen, ferstigon, we licence thee depart into the proper place and be there love between us evermore. so mote it be! cast a few more grains of incense on the coals as you silently bid adieu. finally, before you finish for the night, complete your magical record, as always. now, as i mentioned before, some witches claim this very same ritual can be used to evoke an eidolon of one's future loved one. this is a form of summoning of the living. the only difference between this and the necromantic version just described is that the summoning of the eidolon omits the thirteen days preliminary preparation. it is, morever, a tricky operation for beginners to perform and also a somewhat untrustworthy one, as there is obviously no object link possible, save

e baying of dogs or wolves can be heard ringing in the chill night air. their keeper, nocticula, ruler of the dead and warden of the tower adamantine, walks abroad! this is the basic saturnian image. embroider on it with your own fantasies by all means. the more personal and sinister they are to you yourself, the more effective your magic will become. the one thing to remember is that they should evoke in you all those childhood fears of the dark, the deserted churchyard by night, the opening tomb, and the thing in the cellar' all the horrors and bugbears that you can conjure up from your worst childhood fantasy should be pressed into service here, must be dredged up and put to use in initiating the dark vortex! the floor triangle should be drawn in the usual manner, save for your altar de

ild of promise! it is the great mother who giveth birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early! golden sun of the mountains, illumine the land, light up the world. illumine the seas and the rivers, sorrows be laid, joy to the world! blessed by the great goddess, without beginning, without end, everlasting in eternity! io evoke, blessed be! however, the latter chant is used only at halloween or yule, as it refers specifically to the coming of winter and the rebirth of the sun at shamain (hallaws) or midwinter. the meeting dance often leads directly into the chain dance. this is traditionally led by a female member or the high priestess herself, the magister bringing up the rear. hence the old saying "may the devil

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

are then in vogue, is the heaven of the ignorant. the receptacle of phantoms, whom folly even wisheth for no longer, is the hell. but all this existeth only in the imagination of the vulgar. for the wise, heaven is the supreme reason, and hell is folly. but it must be understood that we here employ the word heaven in the mystical sense which we give it in opposing to it the word hell. in order to evoke phantoms it is sufficient to intoxicate oneself or to render oneself mad; for phantoms are ever the companions of drunkenness and of vertigo. the phosphorus of the imagination, abandoned to all the caprices of over-excited and diseased nerves, fills itself with monsters and absurd visions. we can also arrive at hallucination by mingling together wakefulness and sleep by the graduated use of

MICHAEL FORD WITCHMOON

the holy guardian angel form azal ucel. vampire elementals are connected with deep desires and lusts that emerge from the subconscious. if undiscovered they will often grow with the desires of the individual until they rise to the surface. if individuals are unbalanced they create further dangers. i always recommend that the sorcerer be strong and sound of mind before even attempting to invoke or evoke such elementals, for they exist on dark levels of the sleeping mind and hold the keys to the gates of da ath. if one is not prepared they will be brought forth to the gates and come face to face with choronzon, madness will grow until their reality is not his/her own. to evoke elementals who are already in existence, yet based in negative power zones is perhaps just as dangerous because one

u feast from the wound of the vampire. as you feel lust taking close hold of you a violent jerk wakes you from your travel. you are back in your chamber, sexually aroused and hungering for much more. be patient, you have a lifetime of pleasure awaiting you- both upon the astral plane and the physical one. remember, discipline is of highest importance in this path" many desires, such as wanting to evoke a succubus or incubus, as well as going to a certain location in dream can be done either with consistent concentration and/or the use of a sigil. the sigil would be drawn with several images and letters which represent the thought. you will arrange them in a way in which the desire is unrecognizable and then consecrate the sigil by either orgasm or your own blood. an excellent method is to

hekas umpesha ur-rastu lil-ka zrazza encircle me by three, shadow wrap my being in the caul-shroud of your mark. triple mooned, blood drinking, beast like goddess, oh sorcerers of the flame of witch fire, i summon thy three fold shadow to attend me rise up, goddess of the dead! hecate, familiar and goddess of three shades, initiator and birth mother i summon thee! i cast now the circle in flour i evoke the hounds of the barrier, wolves created in the darkness do i call forth! by the first moon envelope me virgin goddess, i come unto you in the evening light. embrace me in thy kingdom of the cunning craft, speak 66 66 unto me as the freshly dead, the virgin from the tomb. guide me and walk with me unto the luciferian sabbat. by the second moon maiden who rides upon the dragon s spine, i sum

refer to his title as a "demon of impurity (the book of the sacred magick of abramelin the mage" translated by macgregor mathers) which signifies the horrors (by christian doctrine) of astral copulations which occur at the witches' sabbat. such copulations occur once the individual creates and charges elementals evoked for this specific purpose on the material plane. it is not always advisable to evoke such elementals while not consecrating or binding them, such if not controlled can cause undesirable effects. asmodeus in the doctrine of the witches sabbat or witch cult is the lord of the circle, within which full attainment and union occurs. the lord of the circle is also the lord of sorcery. asmodeus can be a powerful guide from the gate of the flesh, or earth, to that of choronzon. appr

money, success and material items orange: endurance, thought, and inspiration. purple: sex and rejuvenation. this is a list of the possible influences and significance that each color holds. it could be that the sorcerer develops his or her own detailed system of intermixing color and combining them with the burning of candles. some examples could be the following: if one was seeking to create or evoke a succubus or sexual servitor one could burn the colors of both red and purple, together with incense and using suitable invocations and sigils/talismans, such could prove a powerful spell. if one was seeking to battle another the colors of black and red would be implemented along with invocations of numerous daemonic servitors created and evoked especially for the purpose of destroying the

MICHAEL WYNN THE SOUL TRAVELERS

n is directing a spirit into the magician, allowing this spirit to, at least partially, possess the practitioner. after the invocation of the opening ritual, the magical program is now listening for instruction. at this point the magician may choose one of many paths. he may decide to--michael wynn's "the soul travelers" 55 question the spirit by evoking it into visible form, or into a mirror. to evoke a spirit is to draw it into the ritual space, but not into the bodies and minds of those present. the magician may choose for the spirit to execute a particular command. he also may decide to infuse the spirit into a talisman. a talisman, like a voodoo doll, is a object that has been assigned to, and associated with, the essence of a specific being or energy. and finally, he may choose to in

sizes, and the spirit s name must be drawn using the grid assigned to that spirit s planet. aside from names and symbols associated with that talisman s purpose, you ll also discover that the talisman itself is made of the material, and painted the color, that corresponds to that planet or element. instead of assigning the spirit to a one-time duty, or full-time talisman, the magician may wish to evoke the spirit into visible appearance. to evoke a spirit is to command it to be present in the room, but not within the minds of those present. evocations are among the most dangerous magical acts, and should not be taken lightly. most commonly, the spirit is evoked into a magical triangle, while the magician stands inside of a magical circle. the magical triangle is used as a spiritual contain

MICHAEL W FORD NOX UMBRA

e secrets of the grave i am vampyre, born again in the bloodied caul lilith and ahriman, shadow drinkers who walk the night in any form i so desire. that i shall remain in the night forever, developing and growing with time. by this sigil of binding, i announce my awakening unto the night path that vampyre shades and demons of the point embrace me as your own! so it is done! by the circle which i evoke nas, shade gateway of the dead- i will walk in the world of shadow and twilight embrace. by the circle of mitrokht, which i evoke vampyre spirit of the eye and the voice, i summon you to encircle my being so it is done! invocation of the vampyre queen lilith lilith is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch queen is represent

MOODY RAYMOND A LIFE AFTER LIFE

usly, that to be in contact with death in any way, even indirectly, somehow confronts us with the prospect of our own deaths, draws our own deaths closer and makes them more real and thinkable. for example, most medical students, myself included, have found that even the remote encounter with death which occurs upon one's first visit to the anatomical laboratories when entering medical school can evoke strong feelings of uneasiness. in my own case, the reason for this response now seems quite obvious. it has occurred to me in retrospect that it wasn't entirely concern for the person whose remains i saw there, although that feeling certainly figured, too. what i was seeing on that table was a symbol of my own mortality. in some way, if only pre-consciously, the thought must have been in my

MORALS AND DOGMA

are conveyed to empires by vote; and that empires are administered with something of the spirit of a republic, being little else than democracies with a single head, ruling through one man, one representative, instead of an assembly of representatives. and if priesthoods still govern, they now come before the laity to prove, by stress of argument, that they _ought_ to govern. they are obliged to evoke the very reason which they are bent on supplanting. accordingly, men become daily more free, because the freedom of the man lies in his reason. he can reflect upon his own future conduct, and summon up its consequences; he can take wide views of human life, and lay down rules for constant guidance. thus he is relieved of the tyranny of sense and passion, and enabled at any time to live accor

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

arden of the maire de paris, stood the so-called chapel of the haudriettes, which the society of masons and carpenters bought from the sisters of the assumption on december 22, 1764, in order to install the confederation of saint louis and saint blaise there after it was transferred from the rue saint jacques.49 other streets in this quarter that formed part of the templars' censive district also evoke the presence of builders: the rue du platre or plastriere, or the rue du jean de saint paul, still in existence today. a plaster works once existed there and numerous plasterers had established homes along its length.50 another rue plastriere or lingariere, which should not be confused with the first one mentioned, ran from the rue beaubourg to the rue saint martin. there are many other piec

NECRONOMICON ALAZIF

as (on the first day of the eighth month, at roodmas (on the fourteenth day of the ninth month, and at hallowmas (on november eve. call out to dread azathoth when the sun is in the sign of the ram, the lion, or the archer; the moon decreasing and mars and saturn conjoin. mighty yog-sothoth shall rise to ye incantations when sol has entered the fiery house of leo and the hour of lammas be upon ye. evoke ye terrible hastur on candlemas night, when sol is in aquarius and mercury in trine. supplicate great cthulhu only at hallowmas eve when the sun abides within the house of the scorpion and orion riseth. when all hallows falls within the cycle of the new moon the power shall be the strongest. conjure shub-niggurath when the beltane fires glow upon the hills and the sun is in the second house

be ye true symbol of ye old ones. make ye thus whenever thou wouldst supplicate those that ever waite beyond the threshold. ye second sign is that of kish and it breaketh down all barriers and openeth ye portals of ye ultimate planes. in ye third place goeth ye great sign of koth which sealeth ye gates and guardeth ye pathways. ye forth sign is that of ye elder gods. it protecteth those who would evoke ye powers by night, and banish ye forces of menace and antagonism. al azif page 4 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 (nota: ye elder sign hath yet another form and when so enscribed upon ye grey stone of mnar it serveth to hold back ye power of ye great old ones for all time) to compound ye incense of zkauba in the day and hour of mercury with the m

hirteenth spirit is anaboth who taketh the form of a yellow toad. he hath the power to make thee marvellous cunning in nigromancy, he can drive away any devil that would hinder ye and tell of strange and hidden things* when thou wouldst call up ye globes thou must first make upon the earth this sign: al azif page 13 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 and evoke of them thus: ezphares, olyaram, irion-esytion, eryona, orea, orasym, mozim! by these words and in the name of yog-sothoth who is thy master, i do most powerfuliy summon and call ye up o. n. that thou mayest aid me in my hour of need. come forth i command ye by the sign of power (make the sign of voor* and then the spirit shall appear unto thee and grant thy requests. but if he remaineth inv

ONYX TABLET OF SET

tive person can become a child when confronted/challenged with his or her actions or attitudes "the past looms behind me as i pass through the situation of my life. the past clutches at my being as fearful, dying man. in fighting this inertial force, i sometimes slip, only to catch myself doing what i now loathe. part of initiation is taking responsibility for the past as it colors the present "i evoke in myself the anger for what has come to pass. it evokes in me tears for those who were lost to it. it evokes a sense of satisfaction for that which was learned "the past is a terrible and joyous teacher whose whip will not let me forget what and who i am "now, here in this new place of being, i am harwer in my human form, caught in endless cycles of chaos and order. i am set in my soul, whe

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

.e, from da fat. we will see that the remainding kings personify the midot; thus, this first one, corresponding to da fat, comprises them all. the gmouth of ima h is the point at which the intellect, ima, begins to express itself. inasmuch as chesed is the first and driving force of all the emotions, the supernal chesed.the abstract chesed of the intellect.is the potential within the intellect to evoke an emotional response. it is made relevant by da fat, which then passes this relevance and motivation to nukva, providing it with the drive to actualize the inspiration produced in the intellect. the same is true of this [evil] da fat of judgment [the evil nukva] requests g-d fs judgment from it, as is stated in the zohar, saying ggive judgment h [dinhavah [thus, we are told the name of] his

sight and beneficence of the sefirot signified by the first three letters of the name havayah. it is therefore symbolized by the basket that holds the fruits. the priest represents g-d in this ceremony, and he takes the fruit and the basket, symbolizing the divine name, and waves them in the four directions, indicating that it is g-d who runs and animates the world. the holes in the wicker basket evoke the image of g-d observing the world from his unobserved vantage point and directing the affairs of life through his divine providence .translated from ta famei hamitzvot and sha far hapesukim 801 parashat nitzavim in the portion of the torah read this week, moses addresses the jewish people, exhorting them to follow gd fs commandments. the following ten verses of this address are a section

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

nique: i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings! all of these are beautiful and their eloquence lingers with deep feeling in my memory. in one's private spiritual work, a place could be found for many of them. as one progresses in the path of light, they take on more significance and radiance, tending to evoke higher states of consciousness. i should like to add a little more to the general counsel of this all-important portal document if the student has not recentlv brushed uv on his or her anatomv and physiology, the essentials df which are absilutely necessary parts of the intellgctua1 armamentarium of a well-educated verson. i should like to recommend an excellent manual which has impressed me

. f-the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein, in proper colours, is to be bound thrice with a cord, and shrouded in black, thus bringing into action a blind force to be further directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronounced standing in the centre of the circle and turning towards the quarter from which the spirit will come. g-the name and sigil of the spirit, wrapped in a black cloth, or covering, is now placed within the circle, at the point corresponding to the west, representing the candidate. the consecration of baptism by water and fire of the sigil then takes place, and the proclamatio

orces of the light the golden dawn: volume i11 book five 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 <186> 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 elementa

brate very pawetfully, the aschim, the holy souls of fire, let it be known that i, ad majorem adonai gloriarn; neophyte of the golden dawn, and frater r r et a. c. have summoned the powers of earth to my presence. let there be formed a true and potent link between my human soul on the one hand, and all those divine powers of malkuth which receive the influx from on high. to this end, i propose to evoke unto physical manifestation, the great angel axir of the third lesser angle of the watch-tower of the north in the name of adonai ha-aretz and by the divine aid of emor dial hectega. bindandveil sigil with white cord and blackcloth. place it without the circle at the west, and say: hail unto ye, lords of the land of life, hear ye these my words for i am made as ye are, who are the formers of

ns. trace invoking earth pentagram mer sigil, and say: in the three great secret holy names of god borne upon the banners of the north, emor dial hectega (vibrate by the middle pillar and circumambulate) i invoke thee, thou great king of the north, ic zod heh chal (tracea whirl with sword over sigil) to be present here by me this day, and to grant thy protection and power unto me, to enable me to evoke axir, an angel s u b s e e ntot the lesser angle of earth of the northern quadrangle, unto visible manifestation. trace saturn hexagram over sigil, but using the taurus symbol of the kerub. i invocate ye, ye great princes of the northern quadrangle, who are known by the title and honourable office of seniors. hear ye my petition ,ye celestial seniors who rule over the earth in the north quad

REGARDIE TALISMANS

ulet is in effect no different, save that as a charm it is supposed to be worn for protection against disease, sickness, illfortune, or witchcraft. for the purpose of this manual, the word talisman will be the preferred term. in passing, it should be emphasized that i have no fundamental objection to the theory of suggestion so long as it is clearly understood that suggestion cannot implant in or evoke from the psyche what is not already there. suggestion is evocative only of those psycho-spiritual factors that are innate. according to the golden dawn s somewhat larger frame of reference, a talisman is a magical figure charged with the force which it is intended to represent. in the construction of a talisman, care should be taken to make it, as far as is possible, so to represent the univ

the invocation of the higher powers of the element of water, to which joy and happiness are attributed. the effect of such invocation can best be prolonged or perpetuated by making a talisman deicated to water. by making it carefully and artistically, by charging it in due ceremonial form, and wearing it on my person at all times, the intention is that the constant sensory stimulus it affords may evoke out of the unconscious depths of my psyche the latent potencies of the pleasureprinciple which have been suppressed by virtue of early puritanical training. we could also say that it will act as a constant reminder of the prescence and power of god. water being the element required to remedy the character defect, i select a large piece of heavy silver paper on which to paint names and symbol

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

ndental magic according to the density of the media. secondary forms are reflections which return to the font of the emanated light. the forms of objects, being a modification of light, remain in the light where the reflection consigns them. hence the astral light, or terrestrial fluid, which we call the great magnetic agent, is saturated with all kinds of images or reflections. now, our soul can evoke these, and subject them to its diaphane, as the kabalists term it. such images are always present before us, and are effaced only by the more powerful impressions of reality during waking hours, or by preoccupation of the mind, which makes our imagination inattentive to the fluidic panorama of the astral light. when we sleep, this spectacle presents itself spontaneously before us, and in thi

nothing but an artificial sleep produced by the voluntary or enforced union of two wills, one of which is awake while the other slumbers that is, one of which directs the other in the choice of reflections for the transformation of dreams into visions and the attainment of truth by means of images. thus, somnambulists do not actually travel to the place where they are sent by the magnetizer; they evoke its images in the astral light and can behold nothing which does not exist in that light. the astral light has a direct action on the nerves, which are its conductors in the animal economy, transmitting it to the brain. it follows that, in a state of somnambulism, it is possible to see by means of the nerves, without being dependent on radiant light, the astral fluid being a latent light, in

might connect her name with practices, pursued in all probability without the knowledge of her family, which i believe to be numerous and of very honourable position. there are evocations of intelligence, evocations of love and evocations of hate; but, once more, there is no proof whatsoever that spirits leave the higher spheres to communicate with us: the opposite, as a fact is more probable. we evoke the memories which they have left in the astral light, or common reservoir of universal magnetism. it was in this light that the emperor julian once saw the gods manifest, looking old, ill and decrepit a fresh proof of the influence exercised by current and accredited opinions on the reflections of this same magical agent, which makes our tables talk and answers by taps on the walls. after t

thod of regularly producing and directing magnetic phenomena. as to divinatory instruments, they 101 are simply a means of communication between diviner and consultant, serving merely to fix the two wills upon the same sign. vague, complex, shifting figures help to focus reflections of the astral fluid, and it is thus that lucidity is procured by coffee-grouts, mists, the white of egg, etc, which evoke fatidic forms, existing only in the translucid that is, in the imagination of the operators. vision in water is operated by the dazzlement and fatigue of the optic nerve, which then resigns its functions to the translucid and produces a brain illusion, in which reflections of the astral light are taken for real images. hence nervous persons, of weak sight and lively imagination, are best fit

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

m the example, it being wholly improbable that they will ever become sorcerers. 22 chapter iii the triangle of pantacles the abbot trithemius, who in magic was the master of cornelius agrippa, explains, in his steganography, the secret of conjurations and evocations after a very natural and philosophical manner, though possibly, for that very reason, too simply and too easily. he tells us that to evoke a spirit is to enter into the dominant thought of that spirit, and if we raise ourselves morally higher along the same line, we shall draw the spirit away with us, and it will serve us. to conjure is to oppose the resistance of a current and a chain to an isolated spirit-cum-jurare, to swear together, that is, to make a common act of faith. the greater the strength and enthusiasm of this fai

riences. nothing perishes in nature; whatsoever has lived goes on living, always under new forms; but even the anterior forms are not destroyed, since they remain in our memory. do we not still see in imagination the child whom we once knew, though now he is an old man? the very traces which we believe to be effaced from our memory are not in reality blotted out, for a fortuitous circumstance may evoke and recall them. but after what manner do we see them? as we have already said, it is in the astral light, which transmits them to our brain by the mechanism of the nervous system. on the other hand, all forms are proportional and analogical the triangle of pantacles 23 to the idea which has determined them; they are the natural character, the signature of that idea, as the magi term it, and

magical initiation; the rarest books have offered themselves without seeking as soon as they became indispensable. thus have we recovered intact that universal science which so many learned persons have regarded as engulfed by a number of successive cataclysms; thus have we entered the great magical chain which began with hermes or enoch and will end only with the world. thus have we been able to evoke and come face to face with the spirits of apollonius, plotinus, synesius, paracelsus, cardanus, cornelius agrippa and others less or more known, but too religiously celebrated to make it possible for them to be named lightly. we continue their great work, which others will take up after us. but unto whom shall it be given to complete it? 64 chapter xii the great work to be ever rich, to be a

we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his undergarments must be of the most intact and scrupulous cleanliness. the ceremony should begin with a prayer suited to the genius of the spirit about to be invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st. bridget. for the great men of antiquity, we may use the hymns of cleanthes or orpheus, with the oath terminating the golden verses of pythagoras. in our evonecromancy 73 cation of apollonius, we used the magical philosophy of patricius for the ritual, containing the doctrines of zoroaster and the writings of hermes trismegistus. we recited the

to divination, which, in its broadest sense, and following the grammatical significance of the word, is the exercise of divine power, and the realization of divine knowledge. it is the priesthood of the magus. but divination, in general opinion, is concerned more closely with the knowledge of hidden things. to know the most secret thoughts of men; to penetrate the mysteries of past and future; to evoke age by age the exact revelation of effects by the precise knowledge of causes: this is what is universally called divination. now, of all mysteries of nature, the most profound is the heart of man; but at the same time nature forbids its depth to be inaccessible. in spite of deepest dissimulation, despite the most skilful policy, she herself outlines and makes plain in the bodily form, in th

RUBY TABLET OF SET

good, the ruler must occasionally "fight fire with fire" and meet challenges of cruelty and terror with greater cruelty and terror. the common good must be the governing standard for political decisions and actions, replacing transcendent or divine standards. while cruelty and force can achieve certain a measure of social order and control, kindness and benevolence are also valuable tools and can evoke more enduring cooperation from the populace. neither cruelty nor kindness is sufficient by itself, however. as transcendent standards for human behavior (which machiavelli considers impossible to attain) are abandoned, lower and more realistic "human" standards take their place "for the manner in which men live is so different from the way in which they ought to live that he who leaves the c

s and responses through the sense of smell. music can bring about different responses through the sense of hearing, in ways totally different than the verbal symbols do (the difference between right brained behavior and left brained behavior. where does symbolism come from? when dealing with incense and music, we are leaving the mental processes and intellectual reactions that visual symbols will evoke, and going instead to the more reactive, bodily, reactions. we react to the smell of bodily feces with distaste because of the body's reaction to that sort of an input. we find the fragrance of a rose very pleasing. one of the reasons we use fragrant incenses during a ritual is to bring about bodily reactions which enhance a ceremony because of the smells and our reactions to the smells. the

he same music very stimulating (we believe that the workshop participant was thinking about the lighter classical pieces, such as "tales from the vienna woods" and not the more active pieces such as "night on bald mountain) the second response disagreed with the first, pointing out that regardless of whether they are used in classical, modern, or any other form of music, harps and strings tend to evoke emotional (peaceful) moods, while drums are more primal and physical, evoking more active responses. the next example we discussed referred to the sense of smell. to a farmer, feces and fertilizer are pleasing and filled with promise, a smell of promised growth and life, a totally different reaction than most people will have (especially after scraping a dog's refuse off the bottom of one's

hat figure out of other sources. this shows up in his focus on dream lore. he used dreams as a source of information, and was aware of the role of dreams in human dealings with the supernatural. dreamlike states of consciousness play a prominent part in some of his stories. it also shows up in his treatment of atavisms. here the fascination and the horror resides in the fact that he is seeking to evoke in the reader those early layers of the psyche. when you talk to a human being, you are also talking to a mammal, a reptile, a fish-frog- these layers beneath the point of the awakening of human self-awareness still exist, and still dictate much of human behavior. what is horrible and fascinating about such things is the vague, disturbed realization in the reader that yes- part of him is a f

but it was so plausible, so evocative, that people had no trouble believing that such a thing might be so. in the end, it was so compelling that people decided they had to make money on it, and so pseudo-necronomicons were published. you can go to new york city and buy a necronomicon accessory spell kit. lovecraft would surely be amused to hear that it has gotten to this stage. yet he managed to evoke this book into existence. was this lesser black magic, that his grasp of what humans found mysterious and inspiring was so good that he was able to trigger this in other people? was it a kind of poorly-understood greater black magic on his part, that he changed the future long after his death, causing these things to come into existence? it's not too clear what is going on here, but what is

SABBATIC KABALA OF THE CROOKED PATH

ng the seeker to the realisation on the one. connected to the greater mystery of the noble arte is the one and the naught, concepts that can not be explained by words, but only the silence that reigns in the starry heavens. cell 3 being the aat of the 4th and 15th letter of the sacred alphabet this cell inhabits the wisdom on how to become the corpus of the spirits. their manifestation and how to evoke them and also the conjuration of these powers. the methods are known through spare as the death-posture and the technique is based upon the sigilic formation of will-desire-belief based on the sacred alphabet of the magus. in spares case this was known as the alphabet of desire, in the case of solomon qayin az-khidir this is known as the signs of tzab-azoth. even if spares alphabet is comple

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

, consumers consume. the commander, by his command, leads us to walk on the path. o nanak, he blossoms forth, carefree and untroubled. true is the master, true is his name speak it with infinite love. people beg and pray, give to us, give to us, and the great giver gives his gifts. so what offering can we place before him, by which we might see the darbaar of his court? what words can we speak to evoke his love? in the amrit vaylaa, the ambrosial hours before dawn, chant the true name, and contemplate his glorious greatness. by the karma of past actions, the robe of this physical body is obtained. by his grace, the gate of liberation is found. o nanak, know this well: the true one himself is all. he cannot be established, he cannot be created. he himself is immaculate and pure. those who s

be described in words. the guru has given me this one understanding: there is only the one, the giver of all souls. may i never forget him! if i am pleasing to him, then that is my pilgrimage and cleansing bath. without pleasing him, what good are ritual cleansings? i gaze upon all the created beings: without the karma of good actions, what are they given to receive? darbaar: the court of a king. evoke: to bring forth. ambrosial: very pleasing. immaculate: without fault. naad: the essence of all sounds. vedas: hindu sacred texts. all-pervading: present everywhere. shiva: hindu god of destruction and transformation; one of the trinity of gods that includes brahma the creator and vishnu the preserver. vishnu: hindu god of preservation; the second member of the trinity that includes brahma th

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ng trance as a third and coequal condition of being) rightly recognises as being between the sleep and the waking, and describes imperfectly by the name of trance, is unknown to the children of the northern world; and few but would recoil to indulge it, regarding its peopled calm as maya and delusion of the mind. instead of ripening and culturing that airy soil, from which nature, duly known, can evoke fruits so rich and flowers so fair, they strive but to exclude it from their gaze; they esteem that struggle of the intellect from men's narrow world to the spirit's infinite home, as a disease which the leech must extirpate with pharmacy and drugs, and know not even that it is from this condition of their being, in its most imperfect and infant form, that poetry, music, art all that belong

SORCERIES OF ZOS

med at the draconian level, the systme of sorcery which spare evolved through contact with 'witch' paterson becomes explicable, and all magical circles, sorceries, and cults, are seen as manifestations of the shadow. footnotes (1) see the white people, the shining pyramid, and other stories. this theme is a frequent one with machen. the hideous atavisms described by lovecraft in many of his tales evoke even more potently the atmosphere of cosmic horror and 'evi l' peculiar to the influx of extra-terrestrial powers (2) see the confessions, moonchild, magick without tears, and other works by crowley (3) frederick muller, 1975 (4 'the body considered as a whole i call zos (the book of pleasure, p.45. the kia is the 'atmospheric i. the 'i' and the 'eye, being interchangeable, the entire range

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ed that their knowledge was related to the ordinary soul-life of the people as light to darkness. an innocent happiness is contained in that darkness, with the mysteries and mysteriosophy 9 which the mystai would not wantonly interfere. for indeed what could be the result if the mystai betrayed their secret? their words would have been just that empty words. the experiences and emotions needed to evoke the shock of the spirit out of the words would have been lacking without the preparation, the exercises, and ordeals, the total transformation of perceptual life. lacking this, anyone who heard would be thrown into emptiness, nothingness, deprived of happiness but receiving nothing in return. in reality, of course, nothing could be taken away. after all, empty words have no power to alter ou

SYMBOLISM

s and responses through the sense of smell. music can bring about different responses through the sense of hearing, in ways totally different than the verbal symbols do (the difference between right brained behavior and left brained behavior. where does symbolism come from? when dealing with incense and music, we are leaving the mental processes and intellectual reactions that visual symbols will evoke, and going instead to the more reactive, bodily, reactions. we react to the smell of bodily feces with distaste because of the body's reaction to that sort of an input. we find the fragrance of a rose very pleasing. one of the reasons we use fragrant incenses during a ritual is to bring about bodily reactions which enhance a ceremony because of the smells and our reactions to the smells. the

he same music very stimulating (we believe that the workshop participant was thinking about the lighter classical pieces, such as "tales from the vienna woods" and not the more active pieces such as "night on bald mountain) the second response disagreed with the first, pointing out that regardless of whether they are used in classical, modern, or any other form of music, harps and strings tend to evoke emotional (peaceful) moods, while drums are more primal and physical, evoking more active responses. the next example we discussed referred to the sense of smell. to a farmer, feces and fertilizer are pleasing and filled with promise, a smell of promised growth and life, a totally different reaction than most people will have (especially after scraping a dog's refuse off the bottom of one's

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

rector and actress were given "golden globe" awards, indicating how hateful hollywood and the tv networks have become. the series depicted angels having sex with homosexuals and blasphemously mocked god. it praised communist spies like ethel rosenberg (photo: newsweek, november 17, 2003) eight secret handshakes of the illuminati t h e secret hand signs of illuminists are thought to work magic, to evoke supernatural beings, and, of course, to communicate messages. for example, the higher degree mason, rosicrucian, or other illuminist can discern at what ritual level a brother in the craft is 'at by testing his handshake, or grip. it is, therefore, an important mode of recognition. the commonly used phrase "get a grip" has masonic origins. the handshake, or grip, is a sign of unity, oneness

THE BOOK OF PLEASURE

ls. magic is but one's natural ability to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his food, i say they are less free and do not obtain the satisfaction of the meanest among animals. self condemned in their disgusting fatness, their emptiness of power, without even the magic of personal charm o

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

esents the creative aspect of the goddess. it is the symbol of the womb. in ritual, it is used for the sharing of wine, juice, or herbal potions. it can also be employed for scrying. it is associated with the element of water. athame this tool represents the active principle of the god. usually it is black handled, with a double-edged blade. in ritual, it is used to cast the circle, as well as to evoke or banish energies. it is associated with the element of air. pentacle often made of wood, stone, ceramic, wax, glass, or metal, this tool represents the goddess in a passive, supporting role. in ritual, it is used to support, protect, and contain the energies being used. it is associated with the element of earth. wand the most personal of the basic tools. traditionally made of wood, and a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

that each human being must pass through, and they give an account of human actions to god after one passes from the physical plane. they cannot, however, interfere in any way with human free will, which always must make the choice between good and evil. in their capacity to help, though, these angels can be called upon to assist humans in various ways. it is these archangels, then, that the magi evoke in their ceremonies. accompanying the concept of the planetary spirits, or archangels, was something the egyptians called ghekau h or word of power. the word of power, when spoken, released a vibration capable of evoking spirits. the most powerful hekau for calling up a specific spirit in ceremonial magic is that spirit fs name. gto name is to define, h cried count cagliostro, a famous occul

eatest magi of all time. by the time he was 14, cagliostro (peter basalmo) was an assistant to an apothecary in palermo, italy, and had become an expert in the principles of chemistry and medicine. driven to obtain less conventional knowledge, the teenager fell in with a group of vagabonds who were continually in trouble with the police. when he was 17, he had gained a reputation as one who could evoke the spirits of the dead, but he used this knowledge to fleece a wealthy citizen of palermo and he fled to messina, where he assumed the title and the identity of count cagliostro. it was in messina that the young man met the mysterious althotas, a man of asian appearance, dressed in caftan and robes, who upon their first encounter proceeded to reveal the events of cagliostro fs past. as they

irst year of that person fs death. necromancy was forbidden by the laws of moses, but even the great king saul (11th century b.c.e) sought the advice of the prophet samuel through the mediumship of the witch of endor. the christian clergy also condemned the practice since the earliest days of the church. none of these warnings and proclamations have prevented sorcerers and magi from attempting to evoke the spirits of the dead through a variety of rituals. a spirit could not be called without the magician first taking steps to protect himself. should he not do this, his soul would be in danger. protection took the form of talismans, seals, special powdered concoctions, and, most importantly, the magic circle. as long as the magician stood within the magic circle, he was invulnerable to what

THE KEY TO THE MYSTERIES

em with a rigorous exactitude, abstaining in the first place from all explanation and all commentary. mr. home is subject to trances which put him, according to his own account, in direct communication with the soul of his mother, and, through her, with the entire world of spirits. he describes, like the sleep-wakers of cahagnet, persons whom he has never seen, and who are recognized by those who evoke them; he will tell you even their names, and will reply, on their behalf, to questions which can be understood only by the soul evoked and yourselves. when he is in a room, inexplicable noises make themselves heard. violent blows resound upon the furniture, and in the walls; sometimes doors and windows open by themselves, as if they were blown open by a storm; one even hears the wind and the

he spirit who appeared to you "i called him adonai "and in what language was his signature "i do not know, but i suppose it was in hebrew "there" said the professor of transcendental magic, after having traced two words in the hebrew language in the beginning and at the end of the book "here are two words which the spirits of darkness will never counterfeit. go in peace, sleep well, and no longer evoke spirits" the workman withdrew. a week later, he returned to seek the man of science. 155 "you have restored to me hope and life" said he "my strength is partially returned, i am able with the signatures that you gave me to relieve sufferers, and cast out devils, but "him" i cannot see him again, and, until i have seen him, i shall be sad to the day of my death. formerly, he was always near m

ages to "satanic" language, in addition to exaggerating the very real sacrileges. a brief account of this grimoire will be found in the "thelema lodge calendar" for march 1989 e.v. a translation of the the actual grimoire will be found in idries shah's "the secret lore of magic, citadel press, new york, 1970 "choose a black cock, and give him the name of the spirit of darkness which one wishes to evoke "kill the cock, and keep its heart, its tongue, and the first feather of its left wing "dry the tongue and the heart, and reduce them to powder "eat no meat and drink no wine, that day "on tuesday, at dawn, say a mass of the angels "trace upon the altar itself, with the feather of the cock dipped in the consecrated wine, certain diabolical signatures (those of mr. home's pencil, and the bloo

faith. it is to this belief that one must attribute all the superstitions with which the adepts of occult science have been reproached. this is how they reasoned: the sign expresses the thing. the thing is the virtue of the sign. there is an analogical correspondence between the sign and the thing signified. the more perfect is the sign, the more entire is the correspondence. to say a word is to evoke a thought and make it present. to name god is to manifest god. the word acts upon souls, and souls react upon bodies; consequently one can frighten, console, cause to fall ill, cure, even kill, and raise from the dead by means of words. to utter a name is to create or evoke a being. in the name is contained the "verbal" or spiritual doctrine of the being itself. when the soul evokes a though

, then, not be able to live in the atmosphere of the living, any more than we can live in earth or in water. for an airy, or rather an ethereal, spirit, it would be necessary to have an artificial body similar to the apparatus of our divers, in order that it might come to us. all that we can see of the dead are the reflections which they have left in the atmospheric light, light whose imprints we evoke by the sympathy of our memories. the souls of the dead are above our atmosphere. our respirable air becomes earth for them. this is what the saviour declares in his gospel, when he makes the soul of a saint say "now the great abyss is established between us, and those who are above can no longer descend to those who are below" the hands which mr. home causes to appear are, then, composed of

THE MIDDLE PILLAR

and bring down the light of the higher self upon him. he ought also to be able to imagine himself as standing, moving forward to the east and tracing the pentagrams without moving the physical arm, silently or mentally vibrating the appropriate magical words. likewise with the archangels. the mere determined effort to visualize them and mentally pronounce their names will call up the figures, and evoke the type of force which should flow through them.32 my sole caution is against attempting what obviously is an advanced practice until literally months have been spent working away at the physical performance of ths exercise ?fie writer knew some people who neglected to take ths piece of sound advice. their work became very careless and slapdash, and whatever advantage was to be obtained fro

ercise, observe how you feel. let a sense of total repose and fulfillment be permanently recorded in your mind. feel the pleasure of the moment. impress the image thoroughly and strongly upon your mind. if you are able to remember ths experience clearly, it can be evoked at any time. whether you are driving a car or riding on an airliner, you can remember the feeling of pleasurable relaxation and evoke the memory whch will result in the tension leaving the muscles of your body 152 the balanceb etweenm inda nd magic if at any time you wish to relax, simply take a deep breath and imagine the word relax as you release the air from your lungs. inhale deeply, and as you exhale, command yourself to relax. remember the serenity of complete relaxation and it will be instantly brought back to you

THE NECRONOMICON SIMON VERSION

, to keep the dead. under my power, under my very power. i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the words of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! i summon thine eyes to behold the brightness of my wand, which is full of the fire of life! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, cre

i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! by the four square pillars of earth that support the sky, may they stand fast against them that desire to harm me! i evoke thee from thy resting-place in the bowels of the earth! i summon thee and thine ears to hear the word that is never spoken, except by thy father, the eldest of all who know age the word that binds and commands is my word! ia! ia! ia! nngi banna barra ia! iarrugishgarragnarab! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee

ia! ia! nngi banna barra ia! iarrugishgarragnarab! i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon thee, and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! may the dead rise! may the dead rise and smell the incense! and this shall be recited only once, and if the god do not appear, do not persist, but finish the rite quietly, for it means that it hath been summoned elsewhere, or is engaged in some work which it is better not to disturb. and when thou hast set out bread for the dead to eat

THE WITCH CULT OF ZOS VEL THANATOS

elf and directed the force to its proper object. a great calm descended, and he found himself able to carry the load easily. on another occasion, two people pressed spare to conjure up an atavistic spirit in visible form. he warned them of the dangers involved, explaining what these creatures exist within the mind at levels not normally in communion with the conscious mind; that it was foolish to evoke them because they embodied the atavistic urges and desires of those who would behold them. but the couple insisted. spare again used the symbolic picture method. he closed his eyes and waited. it was not long before a green substance like tenuous seaweed began to invade the room, particularly obscuring the objects it contained. it resembled a coiling mass of vapor, which slowly congealed in

TRUE HISTORY OF WITCHCRAFT

ugh wiccan writers give some lip service (and, no doubt, some sincere credence) to the notion that the validity of wiccan ideas depends not upon its lineage, but rather upon its workability, the suggestion that wicca is- or, at least, started out to be, essentially a late attempt at popularizing the secrets of ritual and sexual magick crowley promulgated through the oto and his writings, seems to evoke nervousness, if not hostility. a true history of witchcraft get any book for free on: www.abika.com 9 we hear from wiccan writer and leader raymond buckland that one "of the suggestions made is that aleister crowley wrote the rituals..but no convincing evidence has been presented to back this assertion and, to my mind, it seems extremely unlikely (gardner, ibid, introduction) the wiccan ritu

TYSON DONALD NEW MILLENNIUM MAGIC

, however intelligently drawn, will conjure up a spirit by itself, any more than an unaided hammer will drive a nail. a sigil is a tool of the human mind, it has no will, no desire, no intention. it is a key that may unlock a particular door into the subcon- scious, but only if it is well made and the magus learns how to insert it. the observation should be made here that spirits cannot invoke or evoke themselves. these techniques belong solely to human beings, who are able to exer- cise them by virtue of human free will, which no spirit possesses. this important truth was delivered to the great elizabethan magus dr. john dee, who was told by the angel ave "invocation proceedeth of the good will of man, and of the heat and fervency of the spirit."44 when dee asked ave to provide an example

mind-states are not encouraged by the essential forms of these sigils. the perfect sigil would be able to call forth the desired mind-state in anyone who looked upon it. almost certainly no such sigils have been discovered. this is not to say they are theoretically impossible--all human minds work along the same lines, and there may exist unfound signs of the most awesome power, able to instantly evoke forces from the subtle spheres. in effect these hypothetical sigils would be universal symbols with a highly specialized function. but these ideal sig- ils will not be found among the traditional systems of mechanical sigil generation. in the ancient texts two points are repeatedly made. the first is that all sigils are given only as examples, since any individual can gain his or her own sys

ctively, these will awaken the earth center. waves of pure force will flow through his or her body, where they can be directed into the magical weapons. once the earth center is truly awakened it can be invoked in a moment and will become an automatic welling out of power along the rays of will projected by the magus. the weapons should be keyed to certain words of power and specific gestures. to evoke the weapons the divine names of the seventh, eighth, and ninth sephiroth might be used, and the gestures of the extended right index finger, the palm of the left hand, and the two hands clasped over the heart. any words or gestures will serve provided they are in harmony with the nature of the weapons. similar signs are used to signify the withdrawing of the weapons. they need not be noticea

est. in emergencies, a loop of colored embroidery thread or ribbon may be used in place of a ring. the old trick of tying a string around the finger to spark the mem- ory is not without its foundation. the pressure of the thread will keep the subcon- scious mind bound to its purpose even if the conscious awareness wanders. in a like fashion two fingers can be bound together or linked by a ring to evoke the power of a particular path. this is useful if two fingers are hard to hold in con- tact for long periods of time. some people may be inclined to color their nails the appropriate colors of the sephiroth. such colors, tastefully shaded, might be worn regularly as a reminder of the distinctions between the fingers. others might prefer to use a scribe and scratch a small symbol of the appro

TYSON DONALD SOUL FLIGHT

astral world, it is possible to hear them and speak to them through the water. the women of this race have lovely faces, and are sensual by nature, but fickle and apt to lose interest and dart away. their goddess is a mermaid with bluish skin, more human in shape than the others. only her fingers are webbed, and her feet end in small fins instead of toes. she sings haunting wordless melodies that evoke strange illusions and dreamlike vistas. 22. inguz literal meaning: fertility god general sense: home, hearth, family, patriarch, nurture, growth, development, evolution, decency, humanity, homely virtues the world of inguz is a country farm, with a stone farmhouse having a thatched roof and a wattle barn. the trees of the surrounding forest press the cultivated fields on all sides, apart fro

y can be formed on anything, from any material. for example, the rune may be marked on a small square of paper in red ink and folded up, then placed in a locket and worn about the neck, or it may be inscribed on the outer surface of a pendant and worn so that it is exposed and visible. a paper with the rune drawn on it may be carried in the pocket or the wallet. in an emergency, it is possible to evoke the protective power of the rune by cutting the rune into the surface of your right palm while on the astral plane, so that the lines of the rune bleed. this can be done with the fingernail of your left index finger, or with your left thumbnail. if you have a penknife in your pocket when you lie down to project your astral chapter eighteen: astral self-defense 315 body, it will carry over in

TYSON DONALD THE MAGICAL WORKBOOK

triangle of paralda points toward the east. for the circle use twelve pennies positioned at the hours of the clock. for the triangle, use ten dimes to form the tetractys, a triangular figure defined by ten dots. three dimes mark its points, two dimes occupy each side, and a single dime resides at its center. upon the central dime in the triangle place an elemental focus for the spirit you seek to evoke. in the present example, a dish containing four cones of smoking incense may be used as a evoking into the triangle 277 focus for paralda. arrange the incense cones in the shape of a square to signify materialization. place a knife with a straight steel blade on the floor just inside the circle in the east so that its blade points toward the south. assume the standing pose in the center of t

beam that links the star with your heart-center is now so concentrated, it makes the astral temple glow, and can even be seen on the air of the physical temple. hear the rushing of the light as it descends. it sounds similar to roaring fire caught in a powerful downdraft. when you complete the third rotation, stop the turning of your body so that you face the direction of the spirit you intend to evoke into the triangle. in the present example, you stop turning with your body facing east, because east is the quarter of paralda. if you were evoking a spirit associated with elemental water and the west, you would complete the third rotation and continue to turn until you faced west, then stop. continue to gaze upward at the star with your arms spread wide and your palms turned up. visualize

iangle through the gateway of its spiral vortex. put on the fragrant smoke rising in its center, so that the smoke becomes your body. manifest tangibly to my awareness in a form that is graceful and pleasing. heed my words and answer figure 40-3. counterclockwise-outward spiral of three and one-half turns 296 moving exercises me truly without evasion or deception. be obedient in all things, for i evoke and summon you with the authority and presence of shaddai el chai, lord of the east" with the point of your dagger project in yellow fire an expanding counterclockwise vortex that begins at the center of the vertical astral triangle and makes three and one-half revolutions to pass rhrough the base of the vertical triangle and terminate at the dish of incense in the physical triangle construc

inward spiral of three and one-half turns evoking into the triangle 297 task, such as help in acquiring the texts and teachings needed to become expert in the art of magic. the airy element controls intellectual pursuits and the articulation and transmission of knowledge. remember that paralda is a king, and accord him the respect and dignity of his office. at the same time, never forget that you evoke him with the authority of the divine name shaddai el chai, a name that paralda by his nature is bound to obey. after instructing paralda, press your left palm over your heart-center and point with the dagger in your right hand at the dish of incense that sits in the center of the physical triangle. project a beam of yellow fire from your heart-center through the dagger and use it to draw an

TYSON DONALD THE POWER OF THE WORD

he zodiac. not surprisingly, there are twelve possible permutations of the letters of the name, and these make up distinct names in their own right (were it not for the repetition of the letter h, twenty-four permutations would be possible. the twelve overt banners of tetragrammaton are individually assigned to the signs of the zodiac, which they rule through the authority of highest divinity. to evoke the particular potential of a sign, or summon its resident spirits, the banner ruling that sign is physically drawn and vibrated upon the air with the tongue and lips. the usefulness of tetragrammaton in dealing with the powers of the zodiac can scarcely be overstressed. a new technique for graphically projecting the twelve banners is presented in chapter v. in traditional magic, the orderin

peatedly assuming a god-form, the soul of the ritualist is tuned to resonate harmonically with that god. this process works by the same fundamental magical principle expressed by avicenna that i quoted earlier "when a thing standeth long in salt, it is salt" by repeatedly experiencing the thoughts, emotions, attitudes, impulses, beliefs, sensations, and urges of a god as our own, we can gradually evoke these same thoughts and feelings within ourselves even when not ritually assuming the form of that god. this makes available to us the occult virtues of the god whenever we have need for them. the long-term function of assuming a god-form is to change ourselves into stronger, wiser, and better human beings. this is done by repeatedly assuming the same god-form daily over a period of months

key evokes the angels of the tablet of union associated with the line nanta, those of the watchtower of earth as a whole, and those of the lesser angle of earth on the earth tablet. the sixth key evokes the angels of the tablet of union associated with the line bitom, those of the watchtower of fire as a whole, and those of the lesser angle of fire on the fire tablet. keys seven, eight, and nine evoke the angels of the watchtower of air. keys ten, eleven, and twelve evoke the angels of the watchtower of water, keys thirteen, fourteen, and fifteen evoke the ank7els of the watchtower of earth. keys sixteen, seventeen, and eighteen evoke the angels of the watchtower of fire. this may seem complicated and difficult, but it is based on the fundamental pattern of the keys, as revealed by their

ne of god (rev. 4:5. this ties in nicely with the olives of zechariah, which ceaselessly pour their oil into a bowl through golden pipes. the perpetual oil feeds the perpetual lamps. the word "continual" or "continually" occurs a number of times in the keys and perhaps is intended to convey actions that transcend time. although the numbers in this key are as inscrutable as all the others, they do evoke certain significant occult images. the "pillars of gladness 19" suggest one plus nine pillars, for a total of ten, the number of the sephiroth on the tree of the kabbalah. the larger number, 69636, is especially fascinating, because, separated into two parts alternately by digits, it yields 666 and 93, two very important numbers in aleister crowley's cult of thelema. the first is the number

with the greek letters ai, a1 (woe, woe) written on its petals. the pillars suggest a house of god, or temple, and both these images occur later in the key. they are said to be 26, which may signify two parallel rows of six pillars each. within this house, the elders "are become strong" the "long continuance" of the pillars that support the vault of heaven in the south (for this is the image they evoke) makes them bucklers, or shields, against the "stooping dragon" some versions of the key give "stooping dragons" here, but the singular seems more applicable, since only a single dragon is mentioned later in the key. the dragon is the symbol of chaos, or satan: and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed n

WESTERN MANDALAS OF TRANSFORMATION SR AL

ndalas 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 and talismans as meditation mandalas, many amazing results can be achieved. chapter 2 getting started for he hath given his angels charge over thee; to keep thee i

a kind of reason, sense and harmony, and incorporeal and divine measures and orders (p 121. in addition to having some clear ideas about the associated symbols to be used in the talisman one was going to make to invoke venusian energy, for example, one could also prepare a venusian incense, burn a green candle or work under a green light. as many correspondences as possible should be employed to evoke a sense of the numinous. before your magical working it is good to be aware of astrological timing. if working with planetary squares and symbols derived from the tree, one can take various courses, such as attempting to make the talisman from beginning to end on the particular day attributed to that planet/sphere, e. g, sunday for the sun, monday for the moon, etc. this could even be furthe

2-03. when choosing the divine names to be placed on the talisman, the god-name is of utmost importance (this is distinguished from the angelic names and names of intelligences and spirits, which we will examine in more detail in later chapters) this is because the divine name, which corresponds to pure sphere energy, is itself a complete, absolute, harmonious idea of the godhead; all other names evoke semi-intelligent forces of spirit which are not completely developed (therefore representing only a limited aspect of consciousness. review the chart in figure 3-a, which lists the sephiroth and their corresponding divine names, before each magical session. the names of the archangels are useful for this purpose, since they represent the first manifestation in the outpouring of the god-energ

is a philosophical discussion that far exceeds the scope of this book. we will simply quote regardie, who has found a happy synthesis between the two (by) employing such herbs, incenses, colors, seals, lights, forms, and divine names as are consonant and congruous to the traditional nature of mercury, the magician is thus the more easily enabled to stimulate the creativity of the imagination, and evoke either from his own mind or the astral light, the idea or spirit pertaining to that grade or hierarchy called mercury (1972, p. 207. all of these various correspondences (and the other planets as well) will be found in the charts in this and following chapters. the incenses which are connected to the planetary energies are a vital part of the magical art of talisman-making (see the chart in

visions operate: all forms correspond to ideas and there is no idea which has not its proper and peculiar form. the primordial light which is the vehicle of all ideas is the mother of all forms, and transmits them from emanation to emanation. hence the astral light, or terrestrial fluid, which we call the great magnetic agent is saturated with all kinds of images or reflections. now our soul can evoke these and subject them to diaphane (transcendental magic, p. 66. diaphanous literally means translucid and by it levi refers to the plastic mediator, which is the magnet that attracts particular visions from the astral light that correspond to the impetus of the will. the great magical agent in qabalah is attributed to saturn/capricorn and corresponds in tarot to the devil key (see figure 11

WICCA WITCHCRAFT TODAY

do as they can. witchcraft today is largely a case of 'make do. another matter i must explain. at first i was puzzled by the absence of the cup from the witches' working tools and the inclusion of the unimportant pentacle, said to be used to command spirits; also that while the witches admittedly used a form of spiritualism, asking departed spirits to return or communicate, they did not generally evoke- that is, command- either spirits or elementals to appear, and then, by commands, bribes or sacrifices, cause them to do services. the more so because, through their connection with sorcerers, they knew of these practices. also, in the explanation of the working tools, mention is made of such matters. the answer i get is: in the burning times this was done deliberately. any mention of the gu

kings of benin were noted 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 cas

ZOETIC GRIMOIRE OF ZOS

agical transferences. moreover, the conveyance of such statements is unnecessary and should be in the form of a question, not an answer. symbolized: meaning. is god love. any fact or fiction has no difficulty in finding relatables as supporting evidence because everything has a. point of connection. and a period of reality when instantly and simultaneous to time and place. our difficulty is to re-evoke. as now: so we accept semblance of (i.e. make-belief, religion or faith) as substitute of real belief (which needs no other reality than its own: what you cannot conceive as yourself is yourself (as another reality. abstract or concrete: if you suggest a wish to the thing you desire of, in their own manner, there will be a response: so, if i ask my mind in an appropriate manner for a definit

in the subconscious is any more indecent than anything else. whether our contacts are psychic or physical they are real, and fear or hope of them determines our way. with sufficient desire and belief reversion to ano sis may be a means of transforming our physical energy into psychic potency. although we cannot know instantly or entirely the contents and processes of the subconsciousness, we can evoke it, and by that act in a measure control it as required, for it will again respond directly to our will. how so? here is the workable supposition: truth is not essential to belief, as it always contains sufficient for us to make our truth, for if you believe a thing or idea is true, then it will become as truth for you. therefore, if we deliberately attach belief to the meaning we give to a

3 8 INITIATION CEREMONY

into the darkly splendid world, wherein continually lies a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever rolling abyss ever espousing a body unluminous, formless and void. nature persuadeth us that there are pure demons, and that even the evil germs of matter may alike become useful and good. but these are mysteries which are evoked in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery or clothed with gold, or

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e valid and even startling. azatot is frequently mentioned in the grim pages of the cthulhu mythos, and appears in the necronomicon as azag-thoth, a combination of two words, the first sumerian and the second coptic, which gives us a clue as to its identity. azag in sumerian means "enchanter" or "magician; thoth in coptic is the name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is

ALEISTER CROWLEY LIBER CHANOKH

entation of the universe 12 the black cross, or table of union. attributed to spirit. plate viii. liber lxxxiv 13 4. the calvary crosses. the name upon the cross read vertically is the name which calls forth the powers of the lesser angle.8 nelapr (water of water) olgota (air of water) maladi (earth of water) iaaasd (fire of water) the name read horizontally on the cross is that which compels the evoked force to obedience. omebb (water of water) aalco (air of water) ocaad (earth of water) atapa (fire of water) 5. above the bar of the calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.9 they aretdim dimt imtd mtdi, being metatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

sess are meagre and unconvincing, and though much success has been attained in the quite conventional exoteric way both by frater perdurabo and by many of his colleagues, yet ceremonies of this character have always remained tedious and difficult. it has seemed as if the success were obtained almost in spite of the ceremony. in any case, they are the more mysterious parts of the ritual which have evoked the divine force. such conjurations as those of the "goetia" leave one cold, although, notably in the second conjuration, there is a crude attempt to use that formula of commemoration of which we spoke in the preceding chapter. 21 chapter iii the formula of tetragrammaton<<yod, he, vau, he, the ineffable name (jehovah) of the hebrews. the four letters refer respectively to the four "element

e- is essential above all else "do what thou wilt" strikes on him, a ray of fierce white flame consuming all that is not utterly god. very soon he is aware that he cannot consciously contradict himself. he develops a subtle sense which warns him that two trains of thought which he had never conceived as connected are incompatible. yet deeper drives "do what thou wilt; subconscious oppositions are evoked to visible appearance. the secret sanctuaries of the soul are cleansed "do what thou wilt" purges his every part. he has become one, one only. his will is consequently released from 125 the interference of internal opposition, and he is a master of magick. but for that very reason he is now utterly impotent to achieve anything that is not in absolute accordance with his original oath, with

8 occasions. these should be "familiar"spirits, in the strict sense; members of his family. he should deal with them constantly, avoiding whimsical or capricious changes. he should choose them so that their capacities cover the whole ground of his work; but he should not multiply them unnecessarily, for he makes himself responsible for each one that he employs. such spirits should be ceremonially evoked to visible or semi-visible appearance. a strict arrangement should be made and sworn. this must be kept punctiliously by the magician, and its infringement by the spirit severely punished. relations with these spirits should be confirmed and encouraged by frequent intercourse. they should be treated with courtesy, consideration, and even affection. they should be taught to love and respect

who gives us new knowledge than to allege that our invocation has awakened a supernormal power in ourselves. such incidents as "calderazzo< and "jacob< make this more cogent. 247 8) the qabalah maps ourselves by means of a convention. every aspect of every object may thus be referred to the tree of life, and evoked by using the proper keys. 9) time and space are forms by which we obtain (distorted) images of ideas. our measures of time and space<nature of space, as an idea invented by ourselves to measure the result of, and explain, our muscular movements> are crude conventions, and differ widely for different beings (hashish shows how the same mind may vary) 10) we may ad

ALEISTER CROWLEY MEDITATION

h those practices which are clearly conductive to such destruction. these practices have now fortunately been set down in clear language by order of the a'.a. in these instructions the relativity and limitation of each practice is clearly taught, and all dogmatic interpretations are carefully avoided. each practice is in itself a demon which must be destroyed; but to be destroyed it must first be evoked. shame upon that master who shirks any one of these practices, however distasteful or useless it may be to him! for in the detailed knowledge of it, which experience alone can give him, may lie his opportunity for crucial assistance to a pupil. however dull the drudgery, it should be undergone. if it were possible to regret anything in life, which is fortunately not the case, it would be th

tand what the higher wants. and, however sweet may be its smell, it is always cloudy. 117 in this smoke illusions arise. we sought the light, and behold the temple is darkened! in the darkness this smoke seems to take strange shapes, and we may hear the crying of beasts. the thicker the smoke, the darker grows the universe. we gasp and tremble, beholding what foul and unsubstantial things we have evoked! yet we cannot do without the incense! unless our aspiration took form it could not influence form. this also is the mystery of incarnation. this incense is based upon gum olibanum, the sacrifice of the human will of the heart. this olibanum has been mixed with half its weight of storax, the earthly desires, dark, sweet, and clinging; and this again with half its weight of lignum aloes, whi

act that of its seven million souls, all but about a thousand plymouth brethren will be damned? yet the thousand plymouth brethren (who are the loudest in proclaiming that they will be the only ones saved) seem to 119 get on very well, thank you. whether they are hypocrites or morally insane is a matter which we can leave to their own consideration. all these phantoms, of whatever nature, must be evoked, examined, and mastered; otherwise we may find that just when we want it there is some idea with which we have never dealt; and perhaps that idea, springing on us by surprise, and as it were from behind, may strangle us. this is the legend of the sorcerer strangled by the devil! 120 glossary only words nowhere explained in the preceding pages are given in this list. several others, mentione

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

crime in the cosmos. the beast refuses therefore to assent to any argument as to the propriety of any fashion of formulating the soul in symbols of sex. a canon is no less deadly in love than in art or literature; its acceptance stifles style, and its enforcement extinguishes sincerity. it is better for a person of heterosexual nature to suffer every possible calamity as the indirect environment-evoked result of his doing his true will in that respect than to enjoy health, wealth and happiness by means either of suppressing sex altogether, of debauching it to the service of sodom or gommorrah. equally it is better for the androgyne, the urning, or their feminine counterparts to endure blackmailers private and public, the terrors of police persecution, the disgust, contempt and loathing of

s with its image, even as did its father aforetime? if such a soul be indeed its father's son, he will not fear to show lack of filial reverence, or presumption, if he forget its family in the fervour of founding one of his own, of begetting boys not better or braver indeed than his brothers, girls not softer or sweeter indeed than his sisters, but wholly his own, with his own defects and desires evoked by enchantment of ecstasy when he dies to himself in the womb of the witch who lusts for his life, and buys it with the coin that bears his image and superscription. such is the secret of the soul of the artist. he knows that he is a god, of the sons of god; he has no fear or shame in showing himself of the seed of his father. he is proud of that father's most precious privilege, and he hon

ALEISTER CROWLEY THE SWORD OF SONG

520 divine savitri! so may she illume our minds! so mote it be! i find some folks think me (for one) so great a fool that i disclaim indeed jehovah s hate for shame 525 that man to-day should not be weaned of worshipping so foul a fiend in presence of the living sun, and yet replace him oiled and cleaned by the egyptian pantheon, 530 the same thing by another name. thus when of late egyptian gods evoked ecstatic periods in verse of mine, you thought i praised or worshipped them i stand amazed. 535 i merely wished to chant in verse some aspects of the universe, summed up these subtle forces finely, and sang of them (i think divinely) in name and form: a fault perhaps 540 reviewers are such funny chaps! i think that ordinary folk, though, understood the things i spoke. for gods, and devils t

ALEISTER CROWLEY EQUINOX EQ I 1 2

remembered that i am not going to be content with what would content them. in other words, i am going to "define""the knowledge and conversation of my holy guardian angel" as equal to neroda-samapatti, the trance of nibbana. i hope i shall be able to live up to this! 11.55. have been practising asana, etc. i forgot one thing in the last entry: i had been reproaching adonai that for six days i had evoked him in vain. i got the reply,"the seventh day shall be the sabbath of the lord thy god. so mote it be!"the seventh day. 12.17. i began this great day with eight breath-cycles; was stopped by the indigestion trouble in its other form.(p.s. evidently the introduction of the cascara into my sensitive aura made its action instantaneous. my breathing passages were none too clear, either; i have

ed to be selected for the publication of the above work. the messrs. ouseley recommend the book with every confidence, not only for its literary merit, but also because it will be in demand on account of its close associations with "vanity fair. 15 16 farringdon street, london, e.c. 2c "the bomb" by frank harris (jonn long. 6/ this sensational novel, by the well-known editor of "vanity fair, has evoked a chorus of praise from the reviewers, and has been one of the talked-of books of the season. we append a few criticisms: mr. aleister crowley:"this book is, in truth, a masterpiece; so intense is the impression that one almost asks,'is this a novel or a confession? did not frank harris perhaps throw the bomb? at least he has thrown one now this is the best novel i have ever read."the time

ALEISTER CROWLEY EQUINOX EQ I 2 3

no mystery-monger. obviously he is widely read, but he makes no pretence that he has secrets to reveal. on the contrary, he says 'an indicible arcanum is an arcanum which "cannot" be revealed' the writer of that sentence has learned at least one fact not to be learned from books "g.c.j "the bomb" by frank harris (jonn long. 6) this sensational novel, by the well-known editor of "vanity fair" has evoked a chorus of praise from the reviewers, and has been one of the most talked-of books of the season. we append a few criticisms- mr. aleister crowley "this book is, in truth, a masterpiece; so intense is the impression that one almost asks 'is this a novel or a confession? did not frank harris perhaps throw the bomb' at least he has thrown one now. this is the best novel i have ever read "the

ALEISTER CROWLEY EQUINOX EQ I 3 2

ou wilt write me the name of this evil serpent, this spirit taphthartharath, on a piece of pure vellum, and thou shalt place thereon also his seal and character; that i may curse, condemn and utterly destroy him for his disobedience and mockery of the divine and terrible names of god the vast one [assistant magus does this] hear ye my curse, o lords of the twofold manifestation of thmaist. i have evoked the spirit taphthartharath in due form by the formulae of thoth. but he obeys not, he makes no strong manifestation. wherefore bear ye witness and give ye power unto my utter condemnation of the mocker of your mysteries. i curse and blast thee, o thou spirit taphthartharath. i curse thy life and blast thy being. i consign thee unto the lowest hell of abaddon. by the whole power of the order

hast permitted me to enter so far in the sanctuary of thy mysteries. not unto me, but unto thy name be the glory! let the influence of thy divine ones descend upon my head, and teach me the value of self-sacrifice: so that i shrink not in the hour of trial; but that my name may be written upon high, and that my genius may stand in the presence of the holy one: in that hour when the son of man is evoked before the lord of spirits; and his name in the presence of the ancient of days. o lord of the universe! grant thou that upon me may shine forth the light of my higher soul. let me be guided by the 199 help of my genius unto thy throne of glory, ineffable in the centre of the world of life and light [now go up to the altar: formulating before thee a glittering light: imagine that it demands

ALEISTER CROWLEY EQUINOX EQ I 3

faces west irrespective of the particular quarter of the spirit. but if the nature of the spirit be evil, then the sigil must be placed "without" and to the west of the white triangle; and the magician shall be careful to keep the point of the magic sword upon the centre of the sigil. j. now let the magician imagine himself as "clothed outwardly" with the semblance of the form of the spirit to be evoked: and in this let him be careful "not to identify himself" with the spirit, which would be dangerous, but only to formulate a species of mask, worn for the time being. and if he know not the symbolic form of the spirit, then let him assume the form of an angel belonging unto the same class of operation. this form being assumed, then let him pronounce aloud, with a firm and solemn voice "a co

the circle at the quarter where the spirit appears. this invocation should be of some length, and should rehearse and reiterate the divine and other names consonant with the working. that spirit should now become fully and clearly visible, and should be able to speak with a direct voice (if consonant with his nature. the magician then proclaims aloud that the spirit n hath been duly and properly evoked, in accordance with the sacred rites. 154 u. the magician now addresses and invocation unto the lords of the plane of the spirit to compel him to perform that which the magician shall demand of him. v. the magician carefully formulates his demands, questions &c, and writes down any of the answers that may be advisable. w. the master of evocations now addresses a conjuration unto the spirit

anslating 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 vial: it is an el

ALEXANDRIAN BOOK OF SHADOWS OCCULT

t sorcerors claim they have methods for effecting this and that the difficulty disappears the higher the animal used and when the victim is human disappears entirely (the practice is an abomination, but it is so) priests know this well; and by their auto-da-fe's, with the victim's pain and terror (the fires acting much the same as circles, obtained enormous power. of old the flagellants certainly evoked power, but through not being confined by a circle most was lost. the amount of power raised was so great and continuous that anyone with knowledge could direct and use it; and it is most probable that the classical and heathen sacrifices were used in the same way. there are whispers that when the human victim was a willing sacrifice, with his mind directed on the great work and with highly

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

mic will and is as yet to us impossible and incomprehensible. 2. planetary manas. we sought in the foregoing, to understand somewhat the origin of manas whether cosmic, or otherwise through the consideration of human individualisation and the method thereof. we saw that individualisation is the conscious apprehension of the self of its relation to all that constitutes the not-self, and that it is evoked in three ways, of which only two as yet are even dimly comprehensible. in each case this awakening of consciousness is preceded by a period of gradual development, is instantaneous at the moment of self-realisation for the first time, and is succeeded by another period of gradual evolution. this period of gradual evolution leads up to another crisis which we call initiation. in one we have

icular quality of love. when god speaks, the worlds are made and at this present time he is only in process of speaking. he has not yet concluded what he has to say, and hence the present apparent imperfection. when that great divine phrase or sentence which occupies his thought is brought to a close, we will have a perfect solar system inhabited by perfect existences. through speech a thought is evoked and becomes present; it is brought out of abstraction and out of a nebulous condition and materialised upon the physical plane, producing (could we but see it) something very definite on etheric levels. objective manifestation is produced, for "things are that which the word makes them in naming them" speech is literally a great magical force, and the adepts or white magicians, through know

ALICE A BAILEY05 THE LIGHT OF THE SOUL

acquired facts, the consequence of reading or of teaching, and which is not purely based upon desire, but which has its basis in intellectual interest. 4. all the various contacts which the memory holds and recognises as emanating from the five lower sense perceptions. 5. those mental images, latent in the memory making faculty, which are the total of the knowledge contacted and the realisations evoked by the right use of the mind as a sixth sense. all these forms of the memory faculty have to be dropped and no longer held; they must be recognised as modifications of the mind, of the thinking principle, and therefore as part of that versatile psychic nature which has to be dominated before the yogi can hope to attain liberation from limitation and from all lower activity. this is the goal

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

creator, god the saviour of man. it is, in the words of st. paul "christ in us, the hope of glory" this becomes a fact in our consciousness and not simply a much hoped for theory. meditation causes our beliefs to change into ascertained facts, and our theories into proven experience. the statement of st. paul's remains only a concept and a possibility until, through meditation, the christ life is evoked and becomes the dominating factor in daily life. we speak of ourselves as divine and as sons of god. we know of those who have demonstrated their divinity to the world, and who stand in the forefront of human achievement, testifying to faculties beyond our scope of accomplishment. we are conscious, within ourselves, of strivings which drive us on towards knowledge, and of interior prompting

nd being used is lost, but there can be no day-dreaming and no following of chance ideas which emerge in relation to the object of thought. the seed thought has been chosen for a purpose, either for its effect on the meditator or for its effect in service upon some other person or in relation to some spiritual work, or in some phase of the search for wisdom. if the process is successful, there is evoked little or no reaction in the meditator, either of pleasure or absence of pleasure. emotional reactions are transcended and the mind is, therefore, left free to act in its own right. the result is a clarity of thought never before achieved, because the mind in ordinary activity is always associated with and affected by desire of some sort. in this state of consciousness desire is transcended

r to hasten development, and any teacher who seeks to teach these exercises to large groups, as is frequently done, is laying up trouble for himself and his followers. it is only here and there that, in the ancient days, the teachers picked a man for this form of tuition, and it was added to a training which had produced a certain measure of soul contact, so that the soul could guide the energies evoked by the breath for the furtherance of its objectives and for world service. therefore, we will do no more than see that our breathing is quiet and regular, and will then withdraw our thoughts from the body altogether and begin the work of concentration. the next step in the practice of meditation is the use of the imagination; we picture to ourselves the threefold lower man, aligned or in di

; all religious concepts and all outer knowledge of the causes which produce objectivity. these ideas assume a mental form, first of all, and some mind grasps them and ponders upon them, or passes them on to some group of thinkers, and the work of "thinking through" goes forward. then the quality of desire begins to enter in, and there is an emotional reaction to the thoughts which the ideas have evoked, and the form is gradually built. thus the work goes on and the energy of the soul and of the mind and of the desire nature correlate with the energy of matter, and a definite form comes into being. every form, whether it be the form of a sewing machine, of a social order or of a solar system, can be posited as the materialization of the thought of some thinker, or of some group of thinkers

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ved, of knowledges to be mastered, there you will have a festering sense of limitation, goading on the aspirant to renewed effort and driving the living entity on along the path of evolution. instinct, governing the vegetable and animal kingdoms, develops into intellect in the human family. later intellect merges into intuition and intuition into illumination. when the superhuman consciousness is evoked these two intuition and illumination take the place of instinct and of intelligence. illumination what does that lead to? straight to the summit of achievement, to the fulfillment of cyclic destiny, to the emergence of the radiant glory, to wisdom, power, god consciousness. these words however mean but little or nothing in comparison with a reality which can only be sensed by any human bein

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

ide what constitutes his problem of responsibility and how it should be met and solved. in atlantean days the purely physical relation was tempered by an astral or emotional relation, and the time came when some of the animals were swept within the orbit of human life and were tamed and cared for, and when the first of the domestic animals appeared. a new era began, wherein certain of the animals evoked affection from certain humans, and a new influence was brought to play upon this third kingdom in nature. this started during a cycle when the second ray and the sixth ray were both functioning simultaneously, and wherein their major and their lesser cycles coincided. this is a rare occurrence, and when it happens the guardians of the race seize the opportunity to produce major results or t

eir rays all of the great nations are controlled by two rays, just as is the human being. with the smaller nations we shall not concern ourselves. all nations are controlled by a personality ray (if so we can call it, which is dominant and potent and the main controlling factor at this time, and by a soul ray which is sensed only by the disciples and aspirants of any nation. this soul ray must be evoked into an increased functioning activity by the new group of world servers, for this is one of their main objectives and tasks. this must never be lost to sight. much could be written about the historical influence of the rays during the past two thousand years, and of the way in which great events have been influenced or brought about by the periodic ray influence. but for this i have neithe

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

this is the essential factor. an initiation is a blaze of illumination thrown upon the river of existence, and it is in the nature of a whole experience. there is no indefiniteness in it, and the initiate is never quite the same again in his consciousness. in the river jordan the light from heaven streamed upon the christ, and his father spoke those words which have sounded down the ages and have evoked response from all aspirants to the- 67- from bethlehem to calvary copyright 1998 lucis trust kingdom. the spirit of god descended as a dove upon him. the dove is ever a symbol of peace. for two reasons it was the chosen sign at this initiation. water, as we have seen, is the symbol of the emotional nature, which nature when purified through initiation, becomes a peaceful limpid pool, capabl

f all time. they "knew whom they had believed."14 they saw the light which shone in the person of jesus christ, and for them he was more than the person they had known heretofore. through this experience god became a reality to them. in the synthesis of the past, the present and the future, christ and those who were immediately his friends, met with god, and so potent was this combination that it evoked from god himself an immediate response. when feeling and thought meet in a moment of realisation, there is a simultaneous precipitation of energy, and life is forever after different. that which has been believed is known as fact, and belief is no longer necessary- 97- from bethlehem to calvary copyright 1998 lucis trust 3 the transfiguration scene was the meeting-ground of significant fact

he world of men and the world of spirit. thus he brought to a climax the ancient mysteries, which had prophesied the coming of that kingdom, and instituted the mysteries of the kingdom of god. the effort to carry out to perfection the will of god brought to an end the most complete life that had been lived on earth. the attempt to found the kingdom, preordained for all time, and the antagonism it evoked, brought christ to the place of crucifixion. the hardness of men's hearts, the weakness of their love, and their failure to see the vision, broke the heart of the saviour of the world a saviour because he opened the door into the kingdom. it is time that the church woke up to its true mission, which is to materialise the kingdom of god on earth, today, here and now. the time is past wherein

jesus considered the ignorance and the feebleness of man. he was as helpless as a little child, and in his words he testified to the reality of the first initiation and to the time when he was a "babe in christ" the parallels between the two episodes are- 134- from bethlehem to calvary copyright 1998 lucis trust significant. the ignorance, helplessness and consequent maladjustment of human beings evoked from jesus the demand that forgiveness be accorded. but when life experience has played its part, we have again the "babe in christ" ignorant of the laws of the spiritual kingdom, yet released from the darkness and ignorance of the human kingdom. in the second word from the cross we have the recognition of the baptism episode, which signified purity and release through the purification of t

eing who can function as a son of god. many sons of god had passed through the temples of the mysteries; many had learnt to function divinely and had, in the process of expressing divinity, lived and served and died. but none of- 160- from bethlehem to calvary copyright 1998 lucis trust them came at the particular period of unfoldment which made possible the universal recognition which christ has evoked, nor was the intellect of the masses sufficiently developed to profit by their teaching on a large scale until that time. in these respects christ and his mission were uniquely important. he taught us to work towards unity and to bring to an end isolation and hatred and separation, telling us to love our neighbour as ourselves. he gave a message which was universal in its implications, for

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

the outer garment of the lord, and found the many ways there be, leading to the centre of the web eternal. the forms that weave that web hide the divine reality. he lost himself. fear entered in. he asked himself 'another pattern must be woven; another garment formed. what shall i do? shew me another way to weave' the word for him came forth in triple form. his mind responded to the vision clear evoked 'the truth lies hidden in the unknown way. the angel of the presence guards that way. the mind reveals the angel and the door. stand in that presence. lift up thine eyes. enter through that golden door. thus will the angel, who is the shadow of the blessed one, reveal the open door. that angel too must disappear. the blessed one remains and passes through that door into the light sublime" r

of esotericists. this fourth ray of harmony, beauty and art is not the ray, per se, of the creative artist. the creative artist is found equally on all rays, without exception. this ray is the ray of the intuition and of the harmonising of all that has been achieved through the activity of form life, as later synthesised and absorbed by the solar angel; it manifests eventually as all that can be evoked and evolved through the power of the one life (the monad) working through form expression. it is the point of meeting for all the energies flowing through the higher spiritual triad and the lower triplicity. ray five the energy of ignorance. criticism. the power to rationalise and destroy. mental separation. desire for knowledge. this leads to material activity. detailed analysis. intense m

iousness which (when developed) enables a man eventually to make conscious contact with the higher. it is the lower concretising mind which must be awakened, understood and used with definiteness before the higher mind can become the medium through which knowledge can be gained of those realities which constitute the kingdom of god. intellect must be unfolded before the intuition can be correctly evoked. we have, therefore, in the case of man, two groups of major energies dominating, as a result of a long experience of incarnation in form, the energy of the astral or desire nature and the energy of mind. when these are fused and blended, thoroughly organised and utilised, then we see a functioning and powerful personality. seeking to impose itself upon these energies and to subordinate the

his type for a very long time. but the sixth ray method of evoking desire for the materialising of an ideal is indispensable, and, fortunately, there are many aspirants and disciples on this ray available today. ray vii. this ray provides at this time an active and necessary grouping of disciples who are eager to aid the plan. their work lies naturally on the physical plane. they can organise the evoked ideal which will embody as much of the idea of god as the period and humanity can evidence and produce in form upon the earth. their work is potent and necessary and calls for much skill in action. this is the ray that is coming into power. none of these ray participants in the hierarchical crusade today can really work without each other, and no group can carry on alone. the difference bet

seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust speech, right understanding and right indifference and their opposites, so the man who is reacting to these higher laws discovers that the discrimination to be shown is again still more subtle and is for the bulk of the aspirants in the world today still a meaningless objective. this type of discrimination is not even being evoked. it is that which must he shown in relation to the following subtle contacts: 1. the vibration of the soul itself. 2. the vibration of the inner group with which he is, even if unconsciously, affiliated. 3. the vibration of the master as the focal point of the group. 4. his ray vibration, as sensed via his soul and the master. 5. the vibration resulting from the interplay between his soul a

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ension and will only hinder your development. for many lives i have been close to the master k.h; in discussion with him, we have often wondered how we should aid in the inauguration upon earth of those newer types of work which will be distinctive of the new age and yet would be close enough to the comprehension of the advanced aspirants and the world disciples so that their cooperation would be evoked and their intelligent help forthcoming. what were the requirements for which we should look and what should be the technique to be applied in the new age for the raising of the consciousness of men? we decided that four things must, first of all, distinguish the group work which should be done and should characterise the disciples to be chosen for training. these were: sensitivity, imperson

t you say in your communications in the form of written papers upon this subject deals with the effect that your work and life has upon others through your manipulation of the forces with which disciples have to learn to work, and which are productive of real benefit to others as they study them and watch the reactions called forth. it is of value, however, to note the differing type of reactions evoked when: 1. you work with those subordinate to you upon the path, those who are the average people or the probationers who are treading the path for the first time. with this type of person you have much to do. is their effect upon you of the most desirable kind? 2. your inter-relation with those who are your equals upon the path and those whose vibration occultly "neutralises" yours, or "para

ou or evince in you a powerful response. we are beginning to deal with the more occult subtleties in our work and for these you must be prepared. your papers and replies to the questions given to you deal primarily with your work in connection with your spiritual inferiors. how about your spiritual equals and superiors? reread your questions and replies in this light and see what response is then evoked in you. the initiate of the fifth degree in atlantean times had to evidence the right use of emotion. in aryan times, the initiate of the second degree has to evidence this. are you, my brother, prepared to say that this evidence can be produced? you entered this group work as the result of serious and earnest seeking, ancient karmic ties, much questioning which wrested response from your s

s which should embody for you your personality goal. you have so much study, and life today is so intense and full that a multitude of words might fall on ears stunned by the noise and glamour of our modern world. you have had a year of strain, interior strain predominantly. i believe you realise that you are the better for it. only in the stress of circumstances can the full power of the soul be evoked. such is the law. the coming year may show but little relief or lessening of the strain but you are (interiorly again) far better equipped to handle it. a word upon which i seek to lay stress is alignment. you need to develop a straight and direct contact between soul and brain for that is the distinctive feature in all disciples of experience. you have already brought about an alignment be

when others need it? 20. i am the redeemer of the lower nature. in what manner does light aid this redemption? 21. has there been one moment this day in which the light has poured through me? 22. the nature of the soul is light. experience of this light is achieved through mind control. what does mind control signify to me? 23. by what problems and on what occasions is the light in me most easily evoked? 24. have i brought light to others today? 25. if i did demonstrate light, did i do it consciously or did it just pour through me? 26. what activities and qualities of my lower nature need to be eliminated if the light is to lighten- 150- discipleship in the new age- volume i copyright 1998 lucis trust my way? 27. what is the main hindrance to my enlightenment? 28. in what manner can i use

ALICE A BAILEY13 PROBLEMS OF HUMANITY

will open up before the youth of the world the entire problem of leadership and of motive. education will, therefore, be given in the form of human interest, human achievement and human possibility. this will be done in such a manner that the content of the student's mind will not only be enriched with historical and literary facts but his imagination will be fired and his ambition and aspiration evoked along true and right lines; the world of past human effort will be presented to him in a truer perspective and the future thrown open to him also in an appeal for his individual effort and personal contribution. the above in no way implies an indictment of past methods except in so far that the world today itself presents an indictment; it does not either constitute an impractical vision or

ing brotherhood in the human family; it evokes the whole problem of selfishness and unselfishness, of consideration and of justice, and these are factors which must condition all parties. the jew needs to recognize his share in bringing about the dislike which hounds him everywhere; the gentile must shoulder his responsibility for endless persecutions and pay the price of restitution. the jew has evoked and still evokes dislike, and for this there is absolutely no need. to sum up, the jew has set up an ancient pattern of living within other nations; as a citizen with all the rights of citizenship, he has built up a wall of taboos, of habits and of religious observances which separate him off from his environment and make him non-assimilable. these must go, and he must become a citizen not

and in the bibles of the world) there was a first major approach when god took notice of man and something happened under the action and will of god the creator, god transcendent which affected primeval man, and he "became a living soul. as the yearning urge towards an undefined and unrealized good made itself felt in the inchoate longings of unthinking man (literally unthinking at that stage, it evoked a response from deity; god drew near to man and man became imbued with that life and energy which, as time went by, would enable him to recognize himself as a son of god and eventually to express that sonship perfectly. this approach was signalized by the appearance of the faculty of mind in man. in man was planted the embryonic power to think, to reason and to know. the universal mind of g

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

mination in the life of christ, and proved his progress towards divine fulfilment. 3. then in the garden of gethsemane he said "father, not my will but thine be done" thus indicating his realisation of divine destiny. the meaning of these words is not (as is so often stated by christian theologians) a statement of acceptance of pain and of an unpleasant future and of death. it was an exclamation, evoked surely by his realisation of the universal implications of his mission and the intense focussing of his life in a universal sense. the gethsemane experience was an experience uniquely possible only to those sons of god who have reached his rare point in evolution; it had no real relation to the crucifixion episode, as the orthodox commentators emphasise. 4. the final words of the christ to

. he can and will work through all groups just insofar as they fit themselves for planned service, for the distribution of love, and come into conscious alignment with the great potency of the inner groups. those groups who have always proclaimed the physical presence of the christ have so distorted the teaching by dogmatic assertions on unimportant details and by ridiculous claims that they have evoked little recognition of the underlying truth, nor have they portrayed a kingdom which is attractive. that kingdom exists but is not a place of disciplines or golden harps, peopled by unintelligent fanatics, but a field of service and a place where every man has full scope for the exercise of his divinity in human service. 3. at the transfiguration, christ revealed the glory which is innate in

rse of the previous one, for this time every eye will see him, every ear will hear him and every mind will pass judgment upon him. we can freely aid in the reconstruction work which the christ proposes, if we will familiarise ourselves and all men whom we can contact with the following facts: 1. that the reappearance of christ is imminent. 2. that the christ, immanent in every human heart, can be evoked in recognition of his appearance. 3. that the circumstances of his return are only symbolically related in the world scriptures; this may produce a vital change in the preconceived ideas of humanity. 4. that the major required preparation is a world at peace; however, that peace must be based on an educated goodwill, which will lead inevitably to right human relations, and, therefore, to th

lutionary growth, attracting people and nations magnetically to each other and automatically causing the unfoldment of the sense of synthesis, of provable unity and of a desirable fusion. just as, during the piscean age, there was unfolded in humanity a mass responsiveness to knowledge and to the principle of intelligence, so in the aquarian age, a mass response to right relations will equally be evoked, and goodwill (as its expression) will be distinctive of the mass consciousness. it may be difficult to realise and appreciate this possibility but it was equally difficult for the mass of men in the first centuries of the christian or piscean era to realise the future growth of the educational systems of the world and the spread of that knowledge which is distinctive of our present civilis

which is conveyed in these pages is in reality concerned with the appearance of the kingdom of god an appearance which can now take place because of three factors: 1. the growth of that kingdom on earth, and the thousands of people who recognise its laws and endeavour to live in accordance with its rules and spirit. 2. the fact that the signs of the time and the wide-spread need of humanity have evoked the christ, and that he has decided to reappear. 3. the invocative cry of humanity is ascending hourly to "the secret place of the most high" and the hierarchy plans to emerge when christ appears and restores the rule of the spirit on earth. the hour for the restoration of the ancient mysteries has arrived. these facts have been widely given out, during the past two years, as the result of

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ntrolled by two rays, just as is the human being. with the smaller- 26- the destiny of the nations copyright 1998 lucis trust nations we need not concern ourselves. all the nations are controlled by a personality ray, which is the dominant potent and main controlling factor at this time, and by a soul ray which is sensed only by the disciples and the aspirants of any nation. this soul ray must be evoked into an increased functioning activity by the new group of world servers, for this is one of their main objectives and tasks. this must never be lost to sight. much could be written about the historical influence of the rays during the past two thousand years and of the way in which great events have been influenced or brought about by the periodic ray influence. interesting as it is and in

tant outer chaos and upheaval, is given the task of expressing steadfastness, service and sacrifice. those are the three words which i give you. i have no spectacular information to give you, as has sometimes been the case. too much of this engrossing and novel information can lead to deep-seated insensitiveness. you need to absorb and to act upon the information you already have, before there is evoked from you that basic demand for further light which necessitates response from those of us who work within the limits of the hierarchy. for that demand, we patiently wait. 8. christ and the coming new age. as we come to an end of our consideration of the world today and its dominating rays, working through the nations and conditioning the people, there is a final point which i would like to

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

vers then how these forces interplay in his own experiences and nature, and grasps then the fundamental fact that only those forces which he himself can use and master in his own life as an individual can be employed by him in group activity and be used in the dispelling of the world glamour. it might be expressed in illustration thus: 1. through alignment and subsequent contact, the intuition is evoked, awakened and used. this is the great dispelling agency, and pours down from the plane of the intuition (the plane of buddhi) through the soul and the brain to the heart of the disciple. 2. through alignment and subsequent contact, the energy of the soul is evoked, awakened and used. this is the great dissipating agency, and pours down from soul levels (the higher levels of the mental plane

t hand in hand with the earliest yoga, or the cult of the physical body with the objective of its control by the soul, and the consequent merging of the conscious and the subconscious. around the aspirants of that time could then be seen gathering the first clouds and fogs of glamour, though illusion was nowhere present. the first recognition of the plane of the emotions, of the astral plane, was evoked in the consciousness of the groups under preparation for the first initiation which was the highest initiation possible at that time. the reason for this slowly emerging astral consciousness in the physically polarised aspirant of that time, was due to the- 64- glamour: a world problem copyright 1998 lucis trust fact that one of the secrets of initiation consists in the right understanding

what we call the voice of conscience. when that took place, the intricacy and the difficulty of life was greatly increased and glamour was definitely established on earth. it was that which enfolded and over-emphasised the lower at the expense of the higher, and served to distract the attention of the aspirant away from reality. may i again re-emphasise that, at this early stage, glamour was only evoked by and recognised by the highly evolved people of that period? then the lemurian race slowly passed away and the atlantean race came into existence. during the millions of years this race flourished on earth there were vast numbers of people with the lemurian consciousness flourishing at the same time, just as today in this modern aryan race, there are many, many millions of people who expr

he truth, and the disciple or aspirant inevitably pledges himself to a partial aspect of reality or of the plan and not to the truth as far as it can be revealed or to the plan as the members of the hierarchy know it. this illusion evokes in the disciple or idealist an emotional reaction which immediately feeds desire and consequently shifts off the mental plane on to the astral; a desire is thus evoked for a partial and inadequate ideal and thus the idea cannot arrive at full expression, because its exponent sees only this partial ideal as the whole truth and cannot, therefore, grasp its social and planetary and its cosmic implications. where there is a real grasp of the whole idea (a rare thing indeed) there can be no illusion. the idea is so much bigger than the idealist that humility s

e possibilities. they had no direct revealing intuition. in the new testament, john, the beloved disciple, was privileged to gain a cosmic picture and a true prophetic vision which he- 82- glamour: a world problem copyright 1998 lucis trust embodied in the apocalypse, but he is the only one who so achieved and he achieved because he loved so deeply, so wisely and so inclusively. his intuition was evoked through the depth and intensity of his love as it was in his master, the christ. 3. those who are the true priests. they are priests by spiritual calling and not by choice. it is the misunderstanding of the province and duties of a priest which has led all the churches (in the east and in the west) to their disastrous authoritarian position. the love of god, and the true spiritual incentive

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

itual impression. 3. through the door of identification the hierarchy passes to universal vision, leading to monadic contact and extra-planetary impression. each time that there is a fresh vision of a compelling and conditioning nature, it is the result of invocation by the one seeking the new impression. when this invocative spirit is present, the results are inevitable and sure and the response evoked cannot be stopped. this is the basis of all the success of desire (material or otherwise, aspiration, prayer and meditation. always we get in time and space what we invoke; and the knowledge of this fact, scientifically applied, will be one of the great liberating forces for humanity. ix. expanding areas of conscious interaction the training given by the masters in their ashrams to their di

ion hitherto known only to the hierarchy. i refer here to the teaching which i have given out through a group of my disciples anent the antahkarana*(9) all such developing contacts involve conditions covered by the two words: contact and impact. 1. contact can be defined (for our particular purposes) as recognition of an environment, an area of the hitherto unknown, of that which has somehow been evoked, of a something other which has made its presence felt. this something other than the perceiver has usually been earlier sensed, has been propounded into a theoretical possibility, has later been invoked by the directed and conscious attention of the one who has sensed its presence, and finally contact is made. 2. impact is something more than simply registering contact. it develops into co

ce to this type of esoteric sense employed by initiates of high degree or this mode of perceptive intercourse, as it is sometimes called. within the ashrams, advanced disciples are taught how to discover within themselves and to use this new potency and thus develop the needed mechanism. they can know simultaneously both the demand and the answer or response which their invocation application has evoked. all disciples who have taken the third initiation have the power to invoke and to be evoked, and hence this technique is not permitted to those of lower status. a highly developed discriminative faculty is here needed. it is in reality an advanced part of the technique whereby in the earliest stages the disciple is permitted to attract the attention of the master. this he does through the

impressions, so many telepathic and mental currents and so many- 46- telepathy and the etheric vehicle copyright 1998 lucis trust qualified vibratory impressions from all the seven kingdoms in nature that aeons have elapsed in developing the adequate discriminative sensitivity and in establishing the certitude of the point in evolution from which conscious invocation must arise and upon which the evoked impression must be registered. unconscious invocation proceeds all the time; when it becomes conscious, it becomes exceedingly powerful. the entire human family is today an amazing receiver of impressions, owing to its myriad types of susceptible mechanisms. these impressionable instruments are capable of registering tamasic impressions, coming from the sub-human kingdoms, particularly the

not to dissipate this inflow but to accumulate within the aura (with which he has surrounded himself) the knowledge and the wisdom which he realises his service to his fellowmen requires. a disciple is a magnetic centre of light and knowledge just in so far as the magnetic aura is held by him in a state of receptivity. it is then constantly invocative of the higher range of impressions; it can be evoked and set into "distributing activity" by that which is lower and which is demanding aid. the disciple therefore, in due time, becomes a tiny or minute correspondence of the hierarchy invocative as it is to shamballa and easily evoked by human demand. these are points warranting careful consideration. they involve a primary recognition of points of tension and their consequent expansion into

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

which form our planetary hierarchy evokes a response. i would remind you of a basic fact in the evolutionary process which astrology will eventually prove scientifically and past all controversy. this is the fact that energies and forces are pouring upon our system and our planetary lives ceaselessly, potently and cyclically. yet they are only regarded today as existing when definite response is evoked. they come from all kinds of sources, extraneous to our system and planetary schemes, but until man responds and registers them both scientists and astrologers fail to recognise them and they are as if they were not. this is a point to bear in mind as i continue to teach you, for i may indicate some sources of active energy which may as yet be unknown to you as playing upon our system and i

lf as the dweller and as a disciple begins the battle between the pairs of opposites and enters into the tests of scorpio. these tests and trials are ever self-initiated; the disciple puts himself into the positive or conditioning environment wherein the trials and the discipline are unavoidable and inevitable. when the mind has reached a relatively high stage of development, the memory aspect is evoked in a new and conscious manner and then every latent pre-disposition, every racial and national instinct, every unconquered situation and every controlling fault rises to the surface of consciousness and then the fight is on. the keynote of scorpio is, however, triumph. this is its major expression upon the physical plane. as a result of struggle and of victory, the whole divine man not yet

f the mind. it is also the sign of intuitive perception and, on the ordinary way of progression around the zodiac, it comes after the normally drastic experience of the man in scorpio; this is usually of such a nature that the instinct to self-preservation has been aroused to such an extent that in the dire need of the man (not the disciple, at this time) a call to the soul has gone forth and has evoked response. the first few faint flashes of the intuition have been sensed and vaguely recognised. then follows the experience in libra wherein a life is spent in quiet, thoughtful reflection or in a condition of static unresponsiveness; it may be a life of balancing, of weighing this and that, and of determining which way the scales shall fall so that in the next sign certain designed results

ght 1998 lucis trust it is here that many mystics and world servers prove futile. they work from far too high a level and from the standpoint of spiritual incentive. they normally and naturally (because that is where their focus of consciousness is placed) work from the standpoint of the second aspect, whereas it is the third aspect (equally divine and equally important) which must be invoked and evoked. ponder upon these words. it is not the bringing together of spirit and matter as occultism understands those terms but the relating of physical need and physical supply and the bringing together of two tangibles through the power of the creative imagination. it is for this reason that so many schools of thought prove so successful in materialising that which is required and why other schoo

of energies produces differing effects according to the type of mechanism (itself dependent upon the point in evolution and the stage of development) upon which it impinges. the effect, for instance, of zodiacal and systemic force upon a sacred or a non-sacred planet is widely distinctive, just as the effect of these energies as they make their impact upon man will depend upon whether response is evoked from the monad, the ego or the personality, whether they impinge upon the mass consciousness, the self-conscious unit or the illumined consciousness of humanity, or whether in fact as far as man is concerned they play upon unevolved man, upon evolved man or upon disciples and initiates. the type of mechanism, and the quality of the consciousness determines reception and response. this is a

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

is something from which they must release themselves, and the certainty of the french that the glory which is france and which made her a leader in the middle ages must again be restored for the good of europe, has to be overcome. every nation has its outstanding faults and of these the other nations are more conscious than of the virtues. the livingness of america is forgotten in the irritation evoked by our bombastic boasting. the inherent justice of the british is overlooked when the britisher is seen refusing to explain himself. the brilliance of the french intellect is not emphasised by those who are aware of france's complete lack of any international consciousness. and today the u.s.a. with its youthful exuberance, its promising surety, and its juvenile ability to settle all proble

trust orthodox christianity but the situation was not so acute because great and basic truths had come to have meaning to me and i was not alone because foster and i were already planning to get married. i now come to a happening in my life about which i hesitate to speak. it concerns the work which i have done for the past twenty-seven years. this work has received world-wide recognition and has evoked world-wide curiosity. it has also brought me some ridicule and suspicion, but surprisingly little, and i have been quite able to understand it because i started by being very suspicious myself. i ask myself why i attempt to deal with the matter at all and why i simply do not continue my hitherto fixed policy of letting my work and the books speak for themselves and prove their own best defe

rent countries in europe. everywhere small groups could be contacted who were emphasising some aspects of the ageless wisdom and some presentation of esoteric truth. the first indications of a rising spiritual tide could be seen everywhere, equally in poland and roumania as in great britain and america. it was almost as if the door to a new spiritual life had been opened to humanity and that this evoked a corresponding uprising of the forces of evil which culminated in the world war; that this rising tide has been interrupted by the war i do not believe. i am confident that it will have led to an intensification of the spiritual urge and that those of us who are workers in the masters' vineyard will have our hands full in future years in organising, in encouraging and instructing those who

he changed her mind when i explained to her that telepathic rapport was a proven thing and a matter of scientific interest, that she was not either clair-audient or clairvoyant and never would be and that (above all) the test of truth was the truth itself. i told her that if she would write for a period of a month, the material transcribed would prove to her whether it contained truth, whether it evoked intuitive understanding and recognition and whether it had in it that which might be of value in the new spiritual era which was impending. she, therefore, overcame her disgust of this type of work and of the many occult presentations of truth which were prevalent. she only stipulated that the writing should go out with no claims whatsoever and that the teachings should stand or fall on the

ualism of the mystic factual. the new schools aim at a higher fusion that between the integrated personality and the soul. they reveal that behind the dualism of the mystic (a necessary stage) there is the occult fact of identity with the divine. 3. esoteric schools in the future these schools will be truly esoteric for humanity will then be ready. the higher consciousness of the disciple will be evoked and trained. he will be taught to work consciously on spiritual levels and to act as a soul in the three worlds of human evolution, through the medium of a highly intelligent personality. disciples will be prepared for initiation, and initiates will be trained to take the higher major initiations. emphasis will be laid upon the right handling of energies and forces, upon wisdom as the resul

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

r of the focussed attention will be elsewhere and there will consequently be no furious desire to suppress. suppression is an effort by the man focussed in the astral body to bring in the will aspect of the mind. but this he seldom does. the desire may pass off through the intense effort the man is making to achieve some mental consciousness, but no suppression takes place really, nor is the will evoked. when a man's life is run and controlled by the mind from mental levels, then transmutation does take place; transmutation (whereby the astral nature is changed and altered) may be of a spiritual nature or simply of an expedient nature. desire may be transmuted into spiritual aspiration or into an attitude which is in conformity to the will of the mind which is expressing it. hence the nece

of all forms of divine life and in every kingdom has been the outstanding note of this upheaval. our modern civilisation has received a death blow from which it will never recover, but which will be recognised some day as the "blow of release" and as the signal for that which is better, new and more suitable for the evolving spirit, to make its appearance. great and penetrating energies and their evoked forces have met in conflict which has, figuratively speaking, elevated the mineral kingdom into the skies and which has brought down fire from heaven. i am talking to you factually and not just symbolically. the bodies of men, women and children, as well as animals, have been destroyed; the forms of the vegetable kingdom and the potencies of the mineral kingdom have been disintegrated, dist

unverifiable and of no moment anyway. i recommend the first of the three, for it will enable you to preserve your mental integrity, it will indicate an open mind, and at the same time it will protect you from gullibility and from narrow-mindedness. these stages, therefore, are: 1. the soul sounds forth a "word of withdrawal" from its own plane, and immediately an interior process and reaction is evoked within the man upon the physical plane. a. certain physiological events take place at the seat of the disease, in connection with the heart, and affecting also the three great systems which so potently condition the physical man: the blood stream, the nervous system in its various expressions, and the endocrine system. with these effects i shall not deal. the pathology of death is well know

necessarily the result of the innate tendencies of substance itself. however, as time goes on and incarnation follows upon incarnation, the effect of the indwelling soul quality gradually evokes conscience, and through the medium of conscience, which is the exercise of the discriminative sense, developed as the mind assumes increasing control an awakening and finally an awakened consciousness is evoked. this demonstrates in the first instance as the sense of responsibility; it is this which gradually establishes a growing identification of the soul with its vehicle, the lower triple man. the bodies become then steadily more refined; the seeds of death and of disease are not so potent; sensitivity to inner soul realisation grows until the time is reached when the initiate-disciple dies by

g. in radiatory healing, the patient (either consciously or unconsciously) is working with the healer and is cooperating with him. the basic premise in radiatory healing is that the patient is a person who has, at least to some degree, established rapport with his soul. this having been brought about, the healer knows that a channel of contact can be counted upon and that the soul interest can be evoked in its representative, the man upon the physical plane. he knows also that success in radiatory healing is dependent, to a great extent, upon the ability of his own soul to establish a firm relation with the soul of the patient. when the patient is conscious and able to cooperate, the work is greatly helped; according to the healer's capacity to avail himself of alignment and recognised con

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

d emotional a state of consciousness (i cannot say state of mind) most difficult for the modern aryan race to grasp, or even intuit, for with us the mind is beginning to function. their attitude to the deity was equally sensitive, and their religious activities were mystical and devotional, devoid of any mental understanding. they were significantly emotional in reactions to beauty, to the terror evoked by divinity and to the emotional characteristics of god, to the sense of light and to wonder. the mysterious, the sense of awe, the following blindly of some recognised "sensitive" of a higher order than the ordinary human being, and the interpretation of god and nature in terms of feeling-perception these laid the basis of that ancient civilisation and have largely coloured our present rac

copyright 1998 lucis trust up until the advent of christ, who wrought great changes in the human consciousness and ushered in a new civilisation. children are still largely atlantean in their consciousness; it is with them a form of recapitulation, analogous to the prenatal stage; the same recapitulation goes forward upon the path when a man develops the mystical consciousness anew, after he has evoked his mental nature and prior to unfolding true occult awareness or knowledge and the reactions of the higher mind. the problem before education is to take the atlantean consciousness of the child and make it aryan or mental. the atlanteans had no educational system as we understand the term. the kings and priests intuited; the masses obeyed. in the present race a different civilised attitude

ill open up before the youth of the world the entire problem of leadership and of motive. education will, therefore, be given in the form of human interest, human achievement and human possibility. this will be done in such a manner that the content of the student's mind will not only be enriched with historical and literary facts but his imagination will be fired, and his ambition and aspiration evoked along true- 60- education in the new age copyright 1998 lucis trust and right lines; the world of past human effort will be presented to him in a truer perspective and the future thrown open to him also in an appeal for his individual effort and personal contribution. what i have written above in no way implies an indictment of past methods except in so far that the world today itself prese

he realisation of this which has produced in some nations the overemphasis on the national- 71- education in the new age copyright 1998 lucis trust or racial good and on the state as an entity. it has led to the undermining of the hierarchical structure of the social order. this hierarchical structure is a basic and eternal reality, but the concept has been so distorted and so misused that it has evoked a revolt in humanity and has produced an almost abnormal reaction to a freedom and a license which are assuming undesirable dimensions. the widespread demand of the youth of the world today (in some countries) for a good time, their irresponsibility and their refusal to face the real values of life, are all indicative of this. this is to be seen at its worst in the democratic countries. in

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

to aspirants with an open mind. for this you must strive. this programme is an ambitious one, my brothers; it will call forth your utmost capacity and staying power but, if persisted in, it will hasten your development; this will also entail obedience. we are basically occupied, little as you may realise it, in compiling an elementary manual for initiation. ponder on this. much antagonism will be evoked and an uprising of scepticism will be naturally aroused; those who see no need or possibility for any changing of hierarchical methods, and who are the fundamentalists of the theosophical movement and the narrow theologians- 16- discipleship in the new age- volume ii copyright 1998 lucis trust among the esotericists, will make an outcry. they will be annoyed and bewildered, but they can mak

n. next life will see him pass triumphantly his present point of attainment, leaving him stabilised upon the way. he remains, therefore, tenuously linked with the new seed group a linking which is stronger upon the subjective side than upon the outer. three of your comrades in the earlier groups have rejoined the group; the demand of their souls for reinstatement has been recognised by me and has evoked from me due response. their linking with the group was not tenuous but was a strongly knit cable. h.s.d. has again taken her place among you, having learnt some measure of inner calm and mental poise. l.t.s-k, i felt, needed the protection of the group against his constantly recurring glamours and his innate glamour-making tendency; i, therefore, reinstated him for his own protection so tha

this happens, which centre responds or registers the vibration and stimulation or any phenomena of any kind, and then record this upon your monthly reports. i am also going to change the words spoken and am choosing phrases which will convey a pictorial connotation to your minds; in this way the power- 51- discipleship in the new age- volume ii copyright 1998 lucis trust of visualisation will be evoked and aid you in registering what i say. here are the phrases among which i shall choose one for each full moon contact. 1. the golden lotus of the heart. 7. the triangle of fire. 2. the burning ground of fiery red. 8. the golden way to god. 3. the mountain top, bathed in the morning sunrise. 9. the ocean and the rocky shore. 4. the uplifted hand. 10. the silver torch. 5. the equal four-armed

xpected, but certain personality faults of pride, temper and an undisciplined nature must at least be controlled. 3. a dislike of criticism eliminated others from the group. they could not stand the exposure of their faults, either to themselves or to the group. they knew certain tendencies existed but not how serious they were; when i attempted to help them along these lines, resentment only was evoked. in many cases (as i have elsewhere told you) the position was taken that praise, commendation and interesting personal instructions were written by me, but should any criticism be involved then a.a.b. was responsible. this was never once the case. in fact, several times i have modified my criticism (or analysis, as i prefer to call it, and once or twice eliminated it altogether at the requ

bear ever in your thought that you must work as a mind, and not as an aspirant or from the angle of memory. think on this. stage four. the analyser of ideas. 1. you now analyse or think over with clarity the work you have done, and the ideas now in your mind, seeing them in a true perspective in relation to the whole problem of the day. 2. then, choosing one of the ideas which your theme-word has evoked, you think about it, analyse it and relate it to life, getting all you can out of it. this evoked idea may and should vary from day to day but will always remain related to the monthly theme. 3. then study the idea in connection with yourself, the disciple, active in service and the master's work, but not in connection with the personality. this you will find an interesting distinction. mak

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

en a personality who knew and felt and was at-one with the world of ideas, with the inner world order, and with god's plan. the result of these two techniques of activity has been the emanation of a stream of force, coming from some layer or level of the world consciousness the mental or the emotional planes which are aspects of the consciousness of the manifesting deity. this impact of force has evoked a response from those who function upon one or other of these levels of awareness. today, as the integration of the human family proceeds and as the mental level of contact becomes more potent, there is to be found a powerful human reaction to schools of thought and a lessened reaction to the methods of orthodox religion. this is due to the fact that the trend of the human consciousness is

vision, sensing the plan, and dreaming dreams which they can work out together. this they can do because they recognise each other, because they are beginning to know themselves and each other as souls, because their understanding is united and because (and this is of prime importance) the light of the intellect, the light of knowledge, the light of the intuition and the light of understanding is evoked within them; it enters not from without; and in that light, together, they see light. it is a group activity, a group recognition, and the result of group at-one-ment. all this is, however, so new and relatively so rare that these groups remain as yet in an embryonic stage. we call them the seed groups of the new age. there are many such, as i told you before, but all as yet so small and so

pposites (always existent in manifestation) became active factors in the consciousness of advanced humanity. the battle of discrimination was opened, and humanity became active upon the field of kurukshetra. where there is no conscious response to a condition and no registered awareness, there is no problem of responsibility, as far as the soul is concerned. in atlantean times, this condition was evoked and hence the problem facing the race today; hence the task of the hierarchy to free the souls of men from the surrounding glamour and to enable them to achieve liberation. the culmination of the issue and the controversy, then initiated, is now upon us. the third function, therefore, of the group can be grasped at this time, and eventually this branch of the hierarchical effort can find du

the purpose of the present world situation. upon this, reflection would be profitable. through the cooperation of a.a.b. i put this plan as far as was possible before you, calling your attention to the new group of world servers. as far as i could and dared i put it before the world aspirants and called attention to the general trend of world events from the spiritual and subjective angles. this evoked from all of you an immediate and gratifying response; but it is possible, is it not, that this response has remained subjective, intellectually perceived and aspirationally desired, but that the plan and the purposes of the kingdom of god are not yet truly a part of your life pattern and do not yet thoroughly condition your brain and your life activity. perhaps, therefore, the vision is not

rselves to the spreading of the use of the great invocation and help to carry forward the plan for distribution. the great invocation, as you will see in the next article which i am writing for your information, is a potent solar instrument designed to bring about changes and needed readjustments. it is so powerful that when it was suggested for general use in the world of men some opposition was evoked among the members of the hierarchy because they feared its potent effects upon the unready, and undeveloped people. its use has, however, been justified and it is desired that its usefulness should be very greatly increased and its use far more widely spread. 5. i would have you in your own way prepare for a major spiritual effort which is to take place when this conflict has worn itself ou

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

search within the heart's deep cave. if there the fire burns bright, warming his brother yet heating not himself, the hour has come for making application to stand before the door. for disciples and initiates: within the fire of mind, focussed within the head's clear light, let the group stand. the burning ground has done its work. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of energetic moving out. behind the group there stands the door. before them opens out the way. together let the band of brothers onward move out of the fire, into the cold, and toward a newer tension. rule ii. for applicants: when application has been made in triple form, then let the disciple withdraw that application and forget it has been made- 12- a

you to ponder and reflect upon this last- 17- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust statement. let us now proceed to a consideration of rule i. rule i. within the fire of mind, focussed within the head's clear light, let the group stand. the burning ground has done its work. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of energetic moving out. behind the group there stands the door. before them opens out the way. together let the band of brothers onward move out of the fire, into the cold, and toward a newer tension. it will be profitable if we take this rule i sentence by sentence and try to wrest from each its group significance. 1. within the fire of the mind, focus

being. this is the field of the true burning, for our "god is a consuming fire" this is the burning bush or the burning tree of life of biblical symbolism. this highest of all the fires, this deeply spiritual and hitherto seldom recognised burning-ground, has its effects summed up for us in the next phrase or sentence of rule i. 3. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of energetic moving out. in these words you have the key to group initiation. the light of the higher initiations can stream in when it is evoked by the group love. that light is clear and cold, but produces the needed "heat" which is a symbolic word used in many of the world scriptures to express living, spiritual energy. i said "spiritual energy" and n

s and the initiations copyright 1998 lucis trust forward move. let there be no recollection and yet let memory rule. work from the point of all that is within the content of the group's united life. a close analysis of this rule will convey to the intuition far more than appears upon the surface, and that is rich enough. each of these rules holds in it the seed of that understanding which must be evoked before the next rule can be mastered. all that is given is ever based on that which has gone before. the "three great demands" of the initiate are based upon the "triple call" found in rule two for aspirants and disciples. the triple call was earlier sounded forth. now its higher significances must be comprehended. there are only four parts to this rule, which is one of prime importance bec

a great moving forward upon the path of evolution. secondly, a process of reorientation is going on which will eventually enable the mass of men to present a united front upon views hitherto regarded as the vague visions of intelligent and optimistic dreamers. a great stirring and moving is going on. the world of men is seething in response to the inflow of spiritual energy. this energy has been evoked by the unrealised and inaudible cry of humanity itself. humanity has become for the first time in its history spiritually invocative. let us now consider briefly the nature of that which is being evoked, and thus gain an insight into the interrelation which exists between the three great planetary centres: the human centre, the hierarchical centre, and shamballa. each of these is evocative

ALICE BAILEY THE LABOURS OF HERCULES

ase in the life of the aspirant and yet links him up with cosmic enterprise. its theme will be found to be so inclusive that all of us, struggling in our present modern life, can make application to ourselves of the tests and trials, the failures and achievements of this heroic figure, who strove, centuries ago, towards the same goal as we do. through a reading of his story, fresh interest may be evoked in the mind of the bewildered aspirant, and such a picture painted of universal sequential development and destiny that he will go forward with fresh courage. we shall trace the story of hercules and endeavor to show how he, in his twelve labors, played the part of the aspirant upon the path of discipleship. on it, he undertook certain tasks, symbolic in nature, and passed through certain e

links him ceaselessly with cosmic enterprise. its theme will be found to be so inclusive that all of us, immersed in the problems of life, can make application to ourselves of the tests and trials, the failures and achievements of this heroic figure, who strove, centuries ago, towards the same goal as we are striving. through the reading of this story, fresh interest in the spiritual life may be evoked in the mind of the bewildered aspirant, and he will go forward with fresh courage as he gains a sequential picture of universal development and destiny. we find, as we study this ancient myth that hercules undertook certain tasks, symbolic in nature but universal in character, and that he passed through certain episodes and events which portray, for all time, the nature of the training and

BALANCE J

t my appetite had been whetted. from that day on i sought out as much information about austin osman spare as i could find and tried to see as many original works or reproductions as i could. i soon began to realise that this man was an extraordinary and prolific artist and that with each new image a new facet was revealed, and the essential mystery of the man deepened. even the sound of his name evoked something rarer and more exotic than the normal. i wondered whether there was an irish connection as he sometimes signed himself austin o spare. friends asked was there a persian connection with that curious middle name. early photographs and pen and ink drawings of himself compounded the mystery as i came across beautiful images of the artist as a tousled haired bare-footed aesthetic, as a

BALANONES TEMPLE OF SET FAQ

h xeper without being a member of the temple of set" then yes, they can* if you mean "can someone practice setian forms of magic without being a member of the temple of set" then yes, they can* if you mean "can someone be recognized as and called a setian by thetemple of set's administration, priesthood, or general membership without being a member of the temple of set" then no, they cannot. this evoked the question "why not" i responded with the following two definitions: setian (n) a member of the temple of set. setian (adj) 1. action, statement, or belief inspired by the philosophy of xeper and/or the being or idea of set. 2. action, statement, or belief compatible with inspiration by the philosophy of xeper and/or the being or idea of set 6.3 why are we here? here" may be any digital f

BLAVATSKY H P COSMOGENESIS

buddhist philosopher, the eternal cause and effect, omnipresent yet abstract, the self-existent plastic essence and the root of all things, viewed in the same dual light as the vedantin views his parabrahm and mulaprakriti, the one under two aspects. it seems indeed extraordinary to find great scholars speculating on the possibility of the vedanta, and the uttara- mimansa especially, having been "evoked by the teachings of the buddhists[[footnote(s* in india it is called "the eye of siva" but beyond the great range it is known as "dangma's opened eye" in esoteric phraseology* dangma means a purified soul, one who has become a jivanmukta, the highest adept, or rather a mahatma so-called. his "opened eye" is the inner spiritual eye of the seer, and the faculty which manifests through it is n

g at a distance, but rather the faculty of spiritual intuition, through which direct and certain knowledge is obtainable. this faculty is intimately connected with the "third eye" which mythological tradition ascribes to certain races of men. fuller explanations will be found in book ii[[vol. 1, page] 47 the eye of dangma. whereas, it is on the contrary buddhism (of gautama, the buddha) that was "evoked" and entirely upreared on the tenets of the secret doctrine, of which a partial sketch is here attempted, and on which, also, the upanishads are made to rest* the above, according to the teachings of sri sankaracharya* is undeniable (b) dreamless sleep is one of the seven states of consciousness known in oriental esotericism. in each of these states a different portion of the mind comes int

BOOK OF PLEASURE

28 lord, oh beloved self, i have now told you of that most secret tavern where passion goes when youth has gone, where any man may drink of the nectar of all-beneficent and gratuitous ecstasy. the most pleasurable nourishment that harms no one. note on the difference of magical obsession (genius) and insanity. magical obsession is that state when the mind is illuminated by sub-conscious activity evoked voluntarily by formula at our own time, etc, for inspiration. it is the condition of genius. other obsession is the "blind leading the blind" caused by quietism, known as mediumism, an opening out of the ego to (what is called) any external influence, elementals, or disembodied energy. a transmutated consciousness that is a resistance to "true" sub-conscious activity, it being a voluntary i

, etc, everything that exists, has and ever will exist. each being a stratum in the order of evolution. naturally then, the lower we probe into these strata, the earlier will be the forms of life we arrive at; the last is the almighty simplicity. and if we succeed in awakening them, we shall gain their properties, and our accomplishment will correspond. they being experiences long passed, must be evoked by extremely vague suggestion, which can only operate when the mind is unusually quiet or simple. to have their wisdom does not mean the the book of pleasure (self love) get any book for free on: www.abika.com 32 necessity of their bodies- the body modifies in relation to "means (we travel faster than the hunting leopard, but do not have its body, when it is the means it changes accordingly

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

be strong in de haid f c is the most important characteristic of a cunjurer" concluded owen, whose observations point to the link between conjure and other diasporic spiritual traditions such as haitian vodou and cuban santeria, religions in which a devotee's head is believed to be governed by a particular force or divinity.[22] conjurers were sometimes summoned to their professions in ways that evoked the traditional christian "call" to ministry. the career of henry abraham, who came to be known as the "hoodoo doctor" of lawtey, florida, began with his receiving a divine revelation, as described by hurston in the following account: one day as he was plowing under the parching sun, he suddenly stopped, his face bathed in perspiration. calling his wife he said "honey, i jes f can't do dis

have prefaced a major jamaican rebellion in 1760, and another in 1777, with the latter described as "an alarming insurrection" involving africans and creole blacks who had "taken a blood oath to massacre all the whites" utilized by africans of diverse ethnic backgrounds, an oath gave the gathered participants spiritual sanction. while its precise religious meanings had eroded over time, the oath evoked sacred authority and instituted bonds of fidelity among human beings and between them and the spirits of the supernatural realm.[6] in america, oath-taking rituals were transformed as blacks incorporated new elements into their practice. in antebellum south carolina, an ordeal for discovering theft among slaves was noted as making use of the dust "from the grave of a person who had died las

ch involved catechumens from a missionary school of the society for the propagation of the gospel in foreign parts. in this case elias neau\ 177\ the anglican cleric who operated the school, found himself accused of fostering the slaves' desire for freedom. ultimately, neau and the members of his class were vindicated, but a negative association between black religion and black rebellion had been evoked and would persist for generations to come (see john c. van horne, ed, religious philanthropy and colonial slavery: the american correspondence of the associates of dr. bray, 1717.1777 [urbana: university of illinois press, 1985, pp. 32.35; faith vibert "the society for the propagation of the gospel" journal of negro history 18 [1933: 176. see also sylvia frey, water from the rock: black res

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

were excellent examples of this sort of magical ceremony. the fanfares, military marches and wagnerian music all emphasised the idea of german military glory. the massed swastika banners in black, white and red filled the consciousness of the participants in the rally with national socialist ideology. the ballet-like precision of the movements of the uniformed party members, all acting in unison, evoked from the unconscious the principles of war and violence which the ancients symbolised as mars. and the prime ritual of the rallies- hitler clasping to other banners the "blood banner" carried in the munich putsch of 1923- was a quasimagical ceremony designed to link up minds of living nazis with the archetypal images symbolised by the dead national socialist heroes of the past "the religio

DAVID ICKE CHILDREN OF THE MATRIX

e excellent examples of this sort of magical ceremony. the fanfares, military marches, and wagnerian music, all emphasised the idea of german military glory. the mass swastika banners in black, white, and red, filled the consciousness of the participants in the rallies with national socialist ideology. the ballet-like precision of the movement of the uniformed party members, all acting in unison, evoked from the unconscious the principles of war and violence, which the ancients symbolised as mars. and the prime rituals of the rallies- hitler clasping to other banners the 'blood banner' carried in the munich putsch of 1923- was a quas magical ceremony designed to link up minds of living nazis with the archetypal images symbolised by the dead national socialist heroes of the past "the relio

DAVID ICKE THE BIGGEST SECRET

s, were excellent examples of this sort of magical ceremony. the fanfares, militarymarches, and wagnerian music, all emphasised the idea of german military glory. the massswastika banners in black, white, and red, filled the consciousness of the participants in therally with national socialist ideology. the ballet-like precision of the movement of theuniformed party members, all acting in unison, evoked from the unconscious, the principlesof war and violence which the ancients symbolised as mars. and the prime rituals of therallies- hitler clasping to other banners the blood banner carried in the munich putsch of1923- was a quasi-magical ceremony designed to link up minds of living nazis with thearchetypal images symbolised by the dead national socialist heroes of the past. the religio-mag

DEMONIC BIBLE

s of magic involving the invocation of spirits. white magicians stand inside protective pentagrams wearing protective amulets to shield themselves from the forces they call upon. in the satanic bible, anton lavey mocked the hypocrisy of those who attempted to protect themselves from the forces they called upon for aid. satanic priests have known that the "forces of darkness" could be invoked (or "evoked) into the sorcerer's body, but rituals of this type have not before been made available to the aspiring wizard because of the inherent danger involved. in other satanic rituals demons are invoked as external forces (friendly, perhaps, but external to the magician) which may be directed and controlled by the satanist. many less-experienced practitioners still fear these forces which they cal

DION FORTUNE MYSTICAL QABALA

ous mind, but with the subconscious mind, and it matters very little in what manner the symbols are pitchforked into it, the strange diemon that sits behind the censor sorts them out, picking that which it requires and rejecting all else, until finally a coherent pattern reappears in consciousness that only requires analysis to yield its significance after the same manner as a dream. 10. a vision evoked by the use of the tree is, in fact, an [page 96] artificially produced waking dream, deliberately motived and consciously related to some chosen subject whereby not only the subconscious content, but also the superconscious perceptions are evoked and rendered intelligible to consciousness. in a spontaneous dream the symbols are drawn at random from experience; in the qabalistic vision, howe

the tree is, in fact, an [page 96] artificially produced waking dream, deliberately motived and consciously related to some chosen subject whereby not only the subconscious content, but also the superconscious perceptions are evoked and rendered intelligible to consciousness. in a spontaneous dream the symbols are drawn at random from experience; in the qabalistic vision, however, the picture is evoked from a limited set of symbols to which consciousness is rigidly restricted by a highly trained habit of concentration. it is this peculiar power to turn the mind loose within deter mined limits which constitutes the technique of occult meditation, and it is only to be acquired by constant practice over a considerable period. it is this which constitutes the difference between the trained an

gh??rei dte from immediate application to the life of form, are exceedingly important, for unless they are at the [page 168] basis of our understanding of esoteric science we shall fall into superstition and use magic as magicians, not as adepts; in other words, we shall be unable to transcend the bondage of the planes of form and will be hallucinated and fall under the domination of the phantoms evoked by the magical imagina tion, instead of using them as the beads on the abacus of our calculations, which is as if the engineer used the slide-rule as if it were a foot-rule. mystical qabala page 114 18. chesed, then, reflects into hod through the christcentre of tiphareth, just as geburah reflects into netzach. this teaches us a great deal, for it indicates that for conscious ness to rise f

nitely predominates. 13. the contacts of netzach are not made by means of conceiving its life philosophically, nor by means of ordinary image-making psychism, but by "feeling with" as algernon blackwood has so graphically expressed it in his novels, into [page 226] which so much of the sphere of netzach enters. it is by means of dance and sound and colour that the netzach angels are contacted and evoked. the worshipper of a god in the sphere of netzach enters into communion with the object of his adoration by means of the arts; and in proportion as he is an artist in some medium or other, and can therein represent his deity symbolically, will he be able to make the contact and draw the life into himself. all rites which have rhythm and movement and colour in them are aworking in the sphere

DION FORTUNE PSYCHIC SELF DEFENSE

stone is fair. earthenware poor. an elaborate article is not as good as a simple article. for instance, a marquise ring is not as good as a signet ring. letters are apt to be misleading because they often contain nearly as much of the magnetism of the recipient as of the writer. some psychics can work from a photograph, but this method is not, strictly speaking, psychometry, for the mental image evoked by the photograph is used to pick up the corresponding image in the reflecting ether. great care should be used in taking a psychometric specimen, for it is readily contaminated by the magnetism of anyone who handles it, who is in proximity to it, or who even thinks about it concentratedly. for instance, if while packing up such a specimen for sending off you are brooding over the problem i

DONALDTYSON NECRO

hade is often very unhappy with the necromancer, who usually works inside the protective boundary of a magic circle so that the shade cannot attack him. you can see such a magic circle in the illustration at the top of this page, which shows the elizabethan alchemist edward kelley, and his friend paul waring, together inside a magic circle confronting a corpse in its grave shroud, which they have evoked by magic. this is a depiction of an actual event- kelley was a necromancer in addition to his alchemical pursuits. given the nature of necromancy, it is not to be wondered that necromancers were shunned by the general population, and were forced to live by themselves, often in the near vicinity of graveyards, where they procured the materials for plying their trade. they were only sought ou

DONALDTYSON POSSESS

t times in the nerves of the teeth, which ache slightly when influenced by an incorporeal intelligence. when a spirit is in contact with your face, you may experience difficulty breathing. it is as though the body of the spirit thickens the air slightly. this can trigger mild asthma attacks in those who suffer from asthma. at a higher level of communication, spirits may be deliberately invoked or evoked. invocation is used to call a spiritual being into your body, or into the magic circle during rituals of invocation (the magic circle is an extension of the circle of your own skin. this is done when we wish to gain an intimate communion with a god or higher spirit for the purposes of taking on some of the qualities of that being. sometimes spirits are invoked during magic because the magic

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

and king of euboea. there are many species of amaranth, some with poetic folk names such as prince s feather and love-lies-bleeding. the amazing randi stage name of professional conjuring magician james randi (or randall zwinge, who is the self-appointed archenemy of psychics and the paranormal. amduscias grand duke of hades. according to johan weyer, amduscias has the form of a unicorn, but when evoked, appears in human shape. he gives concerts, at the command of men, where one hears the sound of all kinds of musical instruments but can see nothing. it is said that the trees themselves bend to his voice. he commands 29 legions. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renai

ms upon him. he even believed that the elixir of life was known to cagliostro and built a small house in which he was to undergo a physical regeneration. when he depleted the prince s finances, cagliostro went to lyons, where he occupied himself with the foundation of headquarters for his egyptian masonic rite. he then proceeded to paris, where he assumed the role of master of practical magic and evoked phantoms that he caused to appear at the wish of the inquirer in a vase of clear water or in a mirror. occult authority arthur e. waite suggested that in this connection fraud was an impossibility and appears to lean toward the theory that the visions evoked by cagliostro were such as occur in crystal gazing and believed no one was more astonished than the count himself at the results he ob

n appeared in sciences metapsychiques and cahiers metapsychiques. he was author of la morte, cette illusion (1953, and co-author with bertrand de cressac bachelerie of la metapsychique.probleme crucial (1960. chevaliers de l enfer according to french demonologists, these are demons more powerful than those of no rank, but less powerful than titled demons. counts, marquises, and dukes. they may be evoked from dawn to sunrise and from sunset to dark (see also counts of hell) chevreuil, leon marie martial (1852.1939) french painter, author, and spiritualist, born march 27, 1852. chevreuil studied at the university of poitiers and the ecole des beaux-arts, paris. his book on ne meurt pas (1916) was awarded a prize by the academie des sciences, paris. he also wrote le spiritisme dans l eglise (

ps with maria b. hayden when, by carefully emphasized hesitation at the appropriate letters he had a conversation with one of the eumenides. at the same sitting he induced the table to confess, in reply to his mental question, that hayden was an impostor and that the ghost of hamlet s father had 17 noses! in the book of mediums, french medium allan kardec writes of an instance in which the medium evoked tartuffe, who he showed himself in all his classical peculiarities. when the medium asked, how is it that you are here, seeing that you never had any real existence? tartuffe answered i am the spirit of an actor who used to play the part of tartuffe. but no such fencing was possible in the following case, also recorded by kardec: a gentleman had in his garden a nest of little birds. this ne

has never been properly explained, and medicine men who were converted to christianity assured workers among the native american tribes that they had not the least idea of what occurred during the time they occupied these enchanted lodges, for they were plunged into a deep sleep. after the supernatural sounds had to some extent faded away, the medicine man proceeded to question the spirit he had evoked. the answers were generally ambiguous, like those of the pythonesses of ancient greece. divination by hypnosis was well known in america. jonathan carver, who traveled among the sioux about the latter part of the eighteenth century, mentioned it was used among them. the ghost dance religion of the native americans of nevada had for one of its tenets the belief in hypnotic communion with the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

lyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with one point in the ascendant it was the sign of christ, and with two points in the ascendant it was the sign of satan. by the use of the pentagram in these positions, the powers of light or darkness were evoked. the pentagram was said to be the star that led the magi to the manger where the infant christ was laid. the preparation and consecration of this sign for use in magical rites was prescribed with great detail. it might be composed of seven metals, the ideal form for its expression, or traced in pure gold upon white marble never before used for any purpose. it might also be drawn with vermil

exorcised by the sprinkling of water, by breathing, by fire, and by the prayer of the gnomes. their signs are the hieroglyphs of the bull for the gnomes who are commanded with the magic sword; of the lion for the salamanders, who are commanded with the forked rod, or magic trident; of the eagle for the sylphs, who are ruled by the holy pentacles; and finally, of aquarius for the undines, who are evoked by the cup of libations. their respective sovereigns are gob for the gnomes, djin for the salamanders, paralda for the sylphs, and necksa for the undines. these names, it will be noticed, are borrowed from folklore. the laying of an elementary spirit is accomplished by its adjuration by air, water, fire, and earth, by breathing, sprinkling, the burning of perfumes, by tracing on the ground

e to behold. the lamp must then be extinguished, and the fire permitted to die out. on this day the portrait must not be unveiled. when the flame dies down, put more incense on the ashes, and invoke god according to the forms of the religion to which the dead person belonged, and according to the ideas which he himself possessed of god. while making this prayer we must identify ourselves with the evoked person, speak as he spoke, believe in sense as he believed. then, after a silence of fifteen minutes, we must speak to him as if he were present, with affection and with faith, praying him to appear before us. renew this prayer mentally, covering the face with both hands; then call him thrice with a loud voice; remain kneeling, the eyes closed or covered, for some minutes; then call again t

se arm is ever stretched out to strike those who fail to understand him. they give this phantom the names of baal, jupiter, and even others more venerable, which cannot, without profanation, be pronounced in hell. but this phantom is only the shadow and remnant of god disfigured by their wilful perversity, and persisting in imagination like a visitation of justice and a remorse of truth. when the evoked spirit of light manifests with dejected or irritated countenance, we must offer him a moral sacrifice, that is, be inwardly disposed to renounce whatever offends him; and before leaving the oratory, we must dismiss him, saying: may peace be with thee! i have not wished to trouble thee; do thou torment me not. i shall labour to improve myself as to anything that vexes thee. i pray, and will

by the devil and his demonic legions. many believed that all madness was caused by possession, the visible manifestation of the evil one. such madness had to be exorcised by charms and averted by the observance of sacred rites. in extreme cases the possessed body was to be burned and destroyed for the good of the tortured soul within. the rites of black magic, in all ages and places, deliberately evoked this possession by the devil and his demons to obtain the benefit of the extensive knowledge it was believed they conferred and the consequent power and control over man and his destinies. in the middle ages, when an intense belief in angels, saints, and devils flourished, the imagination of the individual was dominated by such beings. a variation on the belief in obsession and possession c

FAUST

between, forbidding all such turbulent alternate strife! for naught more harmful can befall the ruling lord than faithful servants secret festering dispute. the echo of his commands returneth then no more to him in swift accomplished deed accordingly. no! roaring wilfully around him raves the storm while he, himself bewildered, chides, but all in vain. not this alone! ye have in wrath unmannerly evoked the dreadful figures of unhallowed forms which crowd around me till i feel me torn away to orcus in despite of these my native fields. is it memory? was it delusion seized on me? was i all that? and am? shall i in future be the phantom horrible of town-destroying men? the maidens shudder, but the eldest, thou, i see, dost stand unmoved. speak to me then some word of sense! phorkyas who many

FOCUS OF LIFE

on-safe is he who never leaves his mother's womb. what is perfect does not reflect its caricature. what is true has no argument-in that it is volition. the workers of malignity own the kingdom of earth. what asses these teachers, prophets and moralists now appear! and through them what greater she-asses we have become! you would have prophecy? first tell me your sleeping partner's name. what once evoked a mighty passion-is now repulsive; lest ye forget: sleep alone. if you yourself cannot be ungodly-then nothing will convert you "all things are possible even in nightmares" no nearer the goal for life is eternal. which are more unclean: they who make a profesion of their morality, or they who prostitute? life is a viscous charity from which germinates friendships towards parasites. the nece

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ere a later passage on the man-made gods) what we have said about man is already marvellous, but most marvellous of all is that he has been able to discover the nature of the gods and to reproduce it. our first ancestors invented the art of making gods. they mingled a virtue, drawn from material nature, to the substance of the statues, and "since they could not actually create souls, after having evoked the souls of demons or angels, they introduced these into their idols by holy and divine rites, so that the idols had the power of doing good and evil" these terrestrial or man-made gods result from a composition of herbs, stones, and aromatics which contain in themselves an occult virtue of divine efficacy. and if one tries to please them with numerous sacrifices, hymns, songs of praise, s

FRATER TENEBROUS CULTS OF CTHULHU

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

GILBERT THE MAGICAL MASON

formed the first man from clotted blood- query from whose blood?thesubjects of the blood sacrifices of the ancient world religions and of uncivilized man, as well as the topic of blood feuds, are too extensive to be referred to on this occasion. paracelsus appears to have taught that by the fumes of fresh blood the souls of the dead, and nature spirits, might gain for the moment a visible form if evoked by magical ceremonials.theblood of man is indeed a 'special fluid' in which is life. in its movement with ceaseless round withinourvessels dwells vital force: when its circulation ceases, we cease to be: any living drop of blood which escapes from the vessels clots and dies.thelife of the flesh is in the blood and the blood permeating the whole body renders every part vitalised and sentient

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

t. gnostic theurgy page 161. to rectify unconscious forces. since symbols are the language of the unconscious, it is possible to rectify the fallen and distorted aspects of the unconscious through ritual practise. while many gnostics prefer a more psychological approach (such as psychogenesis, the ritual methods should be not ignored. they are extremely efficient as well as potent. engrams can be evoked and re-integrated (or banished, archetypes can be evoked and internal and external forces can be used to stimulate the transformation of the gnostic. exploration and discipline. since an important of transfiguration is the transformation of the human psyche and its reconditioning into a useful scribe and adept. ritual and ceremony can have an important role to play in self exploration and d

l have to decide on which side to fight in a cosmic battle of frightening proportions. another modern link with this myth is the work of occultist kenneth grant, a enigmatic figure who originally carried on the research of aleister crowley. his published works seem to be obsessed with attempting to manifest the old ones, indeed many occultists believe he is perhaps possessed by the very forces he evoked. in his later works, hecate's fountain and the mauve zone there is little to save his reputation. descriptions of alien sexual encounters and the death of students through possession by the old ones certainly suggest that grant and many others are under the influence of the demiurgic kingdom. while we may think some of these occult occurrences are just madness, if we correlate the tales wit

GOETIA LUCIFERIAN

ach in which the sorcerer fully relies on the will to control the ritual, thus adding a real sense of danger to the rite. care should be practiced however with this distinction, as the djinn of this book are both ancient and cunning. traditionally, the triangle should be 2 feet distant from the magic circle and three feet across. the triangle should be place towards which quarter where the spirit evoked would belong. the base of the triangle would be near the circle, the apex would point in the quarter of the spirit. it is suggested that one observes the moon also in the operation. the names surrounding the triangle are anapheaxeton, tetragrammaton and primeumation. the athame or blade of the white hilt the white hilt knife is the magickal tool of the work of illumination of the angelic gu

omb for the daemon of the sun or the moon. upon obtaining the proper urn or pot, wash and purify the vessel for a time. allow it to dry in the light of dawn until dusk. allow the sun s rays to purify the urn and prepare it to house the great familiars and djinn of the fallen angels, who still walk in spirit among and within us. the vessel will indeed become their binding place once they have been evoked and then bound into the pot. the most dangerous method of binding the spirits to the vessel is the earthenware virgin formula designed by austin osman spare. this involves a sexual technique of self-fascination in which the elixir is kept and buried in the vessel for some days and nights. this is an optional method which is very dangerous to the process which it is created. vessel preparati

spirit may be willed and bound to guard one s sleeping chamber and feed from any forms which come near you. valefor has 10 legions of spirits, often appearing through the mirror as a lion with the head of an ass. valefor may also be a guide to the necromantic arts, communion with the dead, ect. 39 g amon amon, the devourer, a werewolf demon whom is a significant initiatory force wither invoked or evoked. it is suggest that the sorcerer shape shifts in meditation and dream with amon, become this shadow form and think deeply about the attributes of such a spirit. in the black mirror amon is darkness incarnate, vomiting flames. in the shape of a human the head is a raven with a wolf s teeth. amon is also a divinatory spirit whom aligns the conscious mind with the subconscious i.e. true will

GOLDEN DAWN RITUALS Z2

ligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle, and the magician shall be careful to keep the point of the magical sword upon the center of the sigil. j. now, let the magician imagine himself as clothed outwardly with the semblance of the form of the spirit to be evoked, and in this let him be careful not to identify himself with the spirit, which would be dangerous: only formulate a species of mask worn for the time being. and, if he knows not the symbolic form of the spirit, then let him assume the form of an angel belonging unto the same class of operation, this form being assumed then let him pronounce aloud, with a firm and solemn voice, a convenient

perator be naturally inclined unto evocation, then that spirit may perchance manifest earlier in the ceremony than this. still, the ceremony is to be performed up to this point, whether he be there or not) now, as soon as the magician shall see the visible manifestation of that spirit s presence, he shall quit the station of the hierophant and consecrate afresh with n and with o, the sigil of the evoked spirit. s. now the master of evocations removes from the sigil the restricting cord, and holding the free sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, by and in the names of.,i do invoke upon thee the power of perfect manifestation unto visible appearance. he then circumambulates the circle thrice holding the sigil in his right hand. t. the magician, st

in the circle at the quarter where the spirit appears. this invocation should be of some length and should rehearse and reiterate the divine and other names consonant with the working. the spirit should now become fully and clearly visible, and should be able to speak with a direct voice if consonant with his nature. the magician then proclaims aloud that the spirit n. hath been duly and properly evoked in accordance with the sacred rites. u. the magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the magician shall demand of him. v. the magician carefully formulates his demands, questions, etc, and writes down any of the answers that may be advisable. the master of evocations now addresses a conjuration unto the spirit evoked

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 stoppered vial, it is an

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

you will become identified with the deity.you will speak and act with the authority of that deity. thus you may: 1. speak orarles or expound the wisdom of one thing or another. 2. bless a person or thing in the narre of the deity. 3. connmand those deities or entities that are lawfully under the jurisdiction of the deity. when evoking, you will be able to embody the energy or virtue of the deity evoked into: 1. a talisman. 2. any magical instrument or weapon. 3. a sacrament such as a wafer, or wine which can be consumed into your body or the body of another. 84 three primary methods of invocation inaoke me under my stars! the book of the law, chapter 1, verse 57 as a magician, you will have recourse to three main ways in which to invoke a deity. these are: 1. devotion this is the way of t

g evocation is a typical ritual for evoking the watchtower deities. it is provided for use by advanced magicians. this ritual is specifically designed for the earth of earth angel, axir, but the principles incorporated here can be applied to any watchtower deity. step 1. construct a magick circle. to the north create a triangle so that the triangle lies just outside the circle. the deity is to be evoked into this triangle while you, the magician, remain in the circle. consecrate your circle using the banishing rituals of the pentagram and hexagram. use a strong heavy-bodied incense (for example, musk) for this ritual. create a pantacle inscribed with the name axir, the number 566, and his sigil from the rose. place it on the altar before you. step 2. open the ritual as follows: hold your w

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

s conquerors, and will not wash for a long time after.1 if after long rubbing the linen will not catch, they feel sure there is still fire somewhere in the village, and that the element refuses to reveal itself through friction: then follows a strict searching of houses, any fire they may light upon is extinguished, and the master of the house rebuked or chastised. but that the wildfire should be evoked by friction is indispensable, it cannot be struck out of flint and steel. some localities perform the ceremony, not yearly as a preventive of murrain, but only upon its actually breaking out. accurate as these accounts are, a few minor details have escaped them, whose observance is seen to in some districts at least. thus, in the halberstadt country the ropes of the wooden roller are pulled

HANDBOOK OF EGYPTIAN MYTHOLOGY

,57 but by the new kingdom it had changed into something more profound. ra is credited with human emotions of anger, bitterness, and pity, and the story answers the important question of why creation includes pain and death. in contrast, the book known as the litany of ra conveys the utter mysteriousness of the creator sun god through heightened language and powerful visual images. the sun god is evoked as the animating force behind the universe in seventy-five nocturnal manifestations. these manifestations range from major deities such as horus and isis to obscure entities such as the great tom cat and he of the cave, yet part of the egyptian title for this book was adoring the united one in the west. the characteristic acts of independent beings that are the mainspring of mythical narrat

a tomb at deir el-medina (courtesy of geraldine pinch) cut off the head of apophis under the sacred ished tree on the night of making war and driving off the rebels. the spirits of the dead were expected to join in the struggle against apophis, and rituals were performed in temples to ensure his defeat. in the book of overthrowing apophis, the most terrifying deities in the egyptian pantheon were evoked to combat the chaos serpent and destroy all the aspects of his being, such as his body, his name, his shadow, and his magic. priests acted out this unending war by drawing pictures or making models of apophis. these were cursed and then destroyed by stabbing, trampling, and burning. see also atum; boats; crocodiles; feline deities; ra; seth; snakes references and further reading: j. f. borg

HELENA BLAVATSKY NIGHTMARE TALES

fore i hadseen the yamabooshi once more, received no attention from me "friend of a foreign land- he cried "i pray that you may not repent of your unbelief and rashness. maythe 'holy one [kwan-on, the goddess of mercy] protect you from the dzins! for, since you refuse tosubmit to the process of purification at the hands of the holy yamabooshi, he is powerless to defend you fromthe evil influences evoked by your unbelief and defiance of truth. but let me, at this parting hour, i beseach nightmare talesv- return of doubts39 you, let me, an older man who wishes you well, warn you once more and persuade you of things you are stillignorant of. may i speak "go on and have your say" was the ungracious assent "but let me warn you, in my turn, that nothing youcan say can make of me a believer in yo

f the rustic mill, gravely resolving unto himself the problem ofhis too-long existence, sent out after him a long and strident cry, screeching "art thou orpheus himself, ostenio" it was a period of full bliss, of a daily and almost hourly exaltation. the last words of his dying mother,whispering to him of the horrors of eternal condemnation, had left him unaffected, and the only vision herwarning evoked in him was that of pluto. by a ready association of ideas, he saw the lord of the dark netherkingdom greeting him as he had greeted the husband of eurydice before him. charmed with the magicsounds of his violin, the wheel of ixion was at a standstill once more, thus affording relief to the wretchedseducer of juno, and giving the lie to those who claim eternity for the duration of the punish

HINE PHIL ASPECTS OF EVOCATION

s excitement to a fever pitch, and once the spirit can be discerned, it must then be abjured to remain within the triangle of art. the shapes which the spirits assumed were rarely exactly that described within the lesser key (hereafter lk, but generally similar. we found that once a spirit had appeared to us in a particular form, then it more or less took that shape in subsequent evocations. once evoked, a spirit would then be questioned bout its nature, qualities, and how we could improve upon the evocationenvironment. in one instance, we questioned the spirit vassago about the optimum time for evoking him. he made reply by 26 showing us a sundial, hourglass and skull. we further tested him by requiring him to give me a vision of where my colleague would be the following afternoon. i was

ures by expending energy in the form of neurochemical activity in the nervous 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

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

HINE P OVEN READY CHAOS

astral doorways. to seal them, i reverse the spinning of the petals, and have them become flat again, sometimes doing a normal pentagram over them just for good measure. they seem to work well when used in a 29 oven-ready chaos free-form style of working, but not when used with trad systems, such as the lesser key of solomon (the entities in there are strictly conservative in how they like being evoked, i find. if you try out the spiral pentagrams by the way, i d love some feedback/correspondence on the subject. with all magical techniques& rituals, it is important to distinguish between process and content. one of the first messages of the chaos current is that whilst content is to some extent arbitary, the underlying processes upon which rituals are based is the important bit. the disco

HP LOVECRAFT A DARK LORE

t be left alone for the years to topple, lest things be stirred that ought to rest for ever in their black abyss. after the policeman had gone blake stood staring at the sullen steepled pile. it excited him to find that the structure seemed as sinister to others as to him, and he wondered what grain of truth might lie behind the old tales the bluecoat had repeated. probably they were mere legends evoked by the evil look of the place, but even so, they were like a strange coming to life of one of his own stories. the afternoon sun came out from behind dispersing clouds, but seemed unable to light up the stained, sooty walls of the old temple that towered on its high plateau. it was odd that the green of spring had not touched the brown, withered growths in the raised, iron-fenced yard. blak

k enough to venture forth. press items mentioned the longstanding local superstitions, but failed to shed much light on the earlier background of the horror. it was obvious that the young reporters of today are no antiquarians. in writing of these things in his diary, blake expresses a curious kind of remorse, and talks of the duty of burying the shining trapezohedron and of banishing what he had evoked by letting daylight into the hideous jutting spire. at the same time, however, he displays the dangerous extent of his fascination, and admits a morbid longing- pervading even his dreams- to visit the accursed tower and gaze again into the cosmic secrets of the glowing stone. then something in the journal on the morning of 17 july threw the diarist into a veritable fever of horror. it was o

overmantel and small-paned, vine- shaded windows, were the relics and records of his ancient family, among which were many dubious allusions to the shunned house in benefit street. that pest spot lies not far. distant- for benefit runs ledgewise just above the court house along the precipitous hill up which the first settlement climbed. when, in the end, my insistent pestering and maturing years evoked from my uncle the hoarded lore i sought, there lay before me a strange enough chronicle. long-winded, statistical, and drearily genealogical as some of the matter was, there ran through it a continuous thread of brooding, tenacious horror and preternatural malevolence which impressed me even more than it had impressed the good doctor. separate events fitted together uncannily, and seemingly

de one leave the youth alone with his freakishness, yet some deeper instinct would not permit the impression of that frenzied letter to subside. willett read it over again, and could not make its essence sound as empty and insane as both its bombastic verbiage and its lack of fulfilment would seem to imply. its terror was too profound and real, and in conjunction with what the doctor already knew evoked too vivid hints of monstrosities from beyond time and space to permit of any cynical explanation. there were nameless horrors abroad; and no matter how little one might be able to get at them, one ought to stand prepared for any sort of action at any time. for over a week dr. willett pondered on the dilemma which seemed thrust upon him, and became more and more inclined to pay charles a cal

rfected that it could be taught successfully. one must be careful about evocations, for the markers of old graves are not always accurate. willett and mr. ward shivered as they passed from conclusion to conclusion. things- presences or voices of some sort- could be drawn down from unknown places as well as from the grave, and in this process also one must be careful. joseph curwen had indubitably evoked many forbidden things, and as for charles- what might one think of him? what forces "outside the spheres" had reached him from joseph curwen's day and turned his mind on forgotten things? he had been led to find certain directions, and he had used them. he had talked with the man of horror in prague and stayed long with the creature in the mountains of transylvania. and he must have found t

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

oice from other epochs belongs in a graveyard of other epochs. as it was, however, the noise shattered all our profoundly seated adjustments- all our tacit acceptance of the inner antarctic as a waste utterly and irrevocably void of every vestige of normal life. what we heard was not the fabulous note of any buried blasphemy of elder earth from whose supernal toughness an age-denied polar sun had evoked a monstrous response. instead, it was a thing so mockingly normal and so unerringly familiarized by our sea days off victoria land and our camp days at mcmurdo sound that we shuddered to think of it here, where such things ought not to be. to be brief- it was simply the raucous squawking of a penguin. the muffled sound floated from subglacial recesses nearly opposite to the corridor whence

HP LOVECRAFT THE PICTURE IN THE HOUSE

eling as i did so a trepidation i could scarcely explain. as i waited on the rough, mossy rock which served as a dcor-step, i glanced at the neighboring windows and the panes of the transom above me, and noticed that although old, rattling, and almost opaque with dirt, they were not broken. the building, then, must still be inhabited, despite its isolation and general neglect. however, my rapping evoked no response, so after repeating the summons i tried the rusty latch and found the door unfastened. inside was a little vestibule with walls from which the plaster was falling, and through the doorway came a faint but peculiarly hateful odor. i entered, carrying my bicycle, and closed the door behind me. ahead rose a narrow staircase, flanked by a small door probably leading to the cellar, w

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

a book he imported from nepal, and there is no question but that he will win before long. unfortunately, however, one handicap has developed- the exhaustion of the alien drug which keeps the zkauba-facet dormant. this is not, however, as great a calamity as was feared. carter's personality is gaining in the body, and when zkauba comes upper most-for shorter and shorter periods, and now only when evoked by some unusual excitement- he is generally too dazed to undo any of carter's work. he can not find the metal envelope that would take him hack to yaddith, for although he almost did, once, carter hid it anew at a time when the zkanba-facet was wholly latent. all the harm he has done is to frighten a few people and create certain nightmare rumors among the poles and lithuanians of boston's

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

n and is considered to be the blessed consort of our lady liliya. his time is that of the midwinter sun, the season of misrule and rebirth. his moment is the interstitial cusp of darness and light. in syncretic terms, mahazhael might be indentified with christ on the eve of his nativity, as the soul of the crucified king of light at the moment prior to his dawn on earth. the lord mahazhael may be evoked to preside over festivities of midwinter and the new year s birth. his gift is the sunlight of wisdom born in the darkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him thus- o mahazhael, hear us! sovereign witch-father of the horned serpent s knowledge! our blessing and o

ISIS UNVEILED

ment over them, as being the sole heir thereto by direct inheritance. the old tegtament, exiled by colenso, his predecessors and contemporaries, is recalled from its banishment. the prophets, whom his holiness the pope condescends at last to place, if not on the same level with himself, at least at a less respectful distance* are dusted and cleaned. the memory of all the diabolical abracadabra is evoked anew. the blasphemous horrors perpetrated by paganism, its 3. h. maudsler: bodj/ and mind; icct on 'hie limits of philoaophioj. inquiry' 4. boaton smidaji henoii, november 5. 1876. 5. see tbe adf-glc^ification of the present pope in tlie work entitled. syttckti tf pope fiut ix, by don puqtuue di pnodicii; ud the funotu pamphlet of umt nune by the rt. hon. w. b. guditonc (reriewed in hit bom

s. compare for instance the responses given by the demon to luther, with those obtained from the devils by st. dominic. the one argues against the digitizecoy google 74 isis dnteiud private mass, and apbnuds luther with placing the vu-gin maiy and sunts before christ, and thus dishonoring the son of god* whue the demons exorcized by st. dominic, upon seeing the a^gin whom the holy father had also evoked to help him, roar out "oh! our enemy! ohiourdamner. why didst thou descend from heaven to torment us? why art thou so powerful an intercessor for sinners! oh! thou mott certain and secure loay to keaxen. thou commandest us and vie are forced to confeae that nobody is damned who only perseveres in thy holy worship, etc, etc^ luther's "saint satan" assures him that while believing m the trans

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

t is possible or impossible, no man, out of his presumption and of his self-conceit, has any right to speak, nor can he speak; for the nature of his terms with all things outside of him is unknown to him. we know that miracle (if once generally believed in) would terminate the present order of things, which are perfectly right and consistent in their own way. things that contradict nature are not evoked by reason, but by man in his miracle-worked imagining, in all time; and such exceptions are independent of reason, which elaborates to a centre downwards, but exhales to apparent impossibility (but to real truth) upwards, that is, truth out of this world. upwards has nothing of man; for it knows him not. he ceases there; but he is made as downwards, and finds his man s nature there, lowest

ed highways, as it were, of independent, completer advance, allowing their original spark of light to expand and thrill with higher and more vivid force, and to urge forward with more abounding, informed purpose all wrought by planetary influence, directed by the unseen spirits (or workers) of the great alchemy. 191 original architect, building his microcosmos of a world from the plans and powers evoked in the macrocosm, or heaven of first forms, which, in their multitude and magnificence, are as changeable shadows cast off from the central immortal first light, whose rays dart from the centre to the extremest point of the universal circumference. it is with terrestrial fire that the alchemist breaks or sunders the material darkness or atomic thickness, all visible nature yielding to his f

in a short while perfect that which nature by itself is a thousand years in accomplishing. fifthly, god hath created every metal of its own kind, and hath fixed in them a principle of growth, especially in the perfect metal gold, which is the master of the material, and which in itself has magnetic seed, or magic light, an unseen and heavenly power, unknown in this world, but which can by art be evoked, be made to inspire and multiply and take in all matter. it is said of the alchemical philosophers, that no sooner did they attain this precious stone or power, than the very knowledge of it, in the magic surprise at its existence, delighted them more than aught that the world could give. they made greater use of it in its supernatural effects upon the human body than in turning it upon the

lchemy originated in the cabala (with the secrets contained therein, and the rationale of that called the philosophers stone. it matters not to the question of these secrets fixed what religions be professed; whether christian, whether those of the sects whether infidel and heathen. that only is catholic which lies in the stone otherwise practical magic; whereby demons are commanded, good spirits evoked, and the innermost hidden resources of nature, and the spirits of nature, laid bare and availed-of. rosicrucian magic system. 339 secondly. when deity is said to be light pervading and vivifying all nature, he enters not in anything unless a mask of the object is adopted as the medium in which he fixes. this aura (or the deliquescence of the uproused light) is the infinite ethereal spirit

JESSUP MK THE CASE FOR THE UFO

rface which was rotating rapidly while the moon was revolving around it. this represents doubly intricate control. this is calculated control of a higher order than the other, and, in fact, requires more manipulation than simple hovering. by way of explanation, something more is required than an inorganic spatial body moving under unmodified laws of kepler and newton. it was this phenomenon which evoked the scorn of the armchair astronomer and editor, mr. r.a. proctor, in london, and caused him to publicly impugn and the sanity, observational acuity, and even the good faith of russell in a long and flippantly scurrilous letter to the echo, a london evening paper, march 14, 1879. a highly emotional letter, yelping the wounded "feelings" of a dog who thought secretly that that bone should ha

LAITMAN M KABBALAH REVEALED

te with one another about spiritual matters. many kabbalah books have been written in other languages, too, but the basic terms are always in hebrew. 22 kabbalah revealed perhaps we think of kabbalists as secluded people hiding in dim, candle-lit chambers, writing magical scriptures. well, until the end of the 20th century, kabbalah was indeed kept secret. the clandestine approach toward kabbalah evoked numerous tales and legends surrounding its nature. although most of these tales are false, they still baffle and confuse even the most rigorous thinkers. but kabbalah was not always secret. in fact, the first kabbalists were very open about their knowledge, and at the same time, very much involved with their societies. often, kabbalists were their nation s leaders. of all these leaders, kin

li and develops it. each new level of development evokes a new reshimo, a record of a past state that we had already experienced when we were more corrected. eventually, the surrounding light corrects the whole kli, and the soul of adam ha rishon is reunited with all its parts and with the creator. but this process leads to a question: if the reshimot are recorded within me, and if the states are evoked and experienced within me, too, then where is the objective reality in all of this? if another person has different reshimot, does that mean that he or she is living in a different world than mine? and what about the spiritual worlds, where do they exist, if everything exists within me? moreover, where is the creator s home? keep reading, the next chapter will answer all these questions. 93

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

pleasing the creator, it is not considered reception, but bestowal. in performing this act, the human being equalizes with the creator and acquires the creator s thoughts. in other words, the light created us from the very beginning with a massive, total desire for it. this desire is in us even now, but it is latent, and thus we do not feel the creator s light. this desire (for the light) must be evoked. it is important to realize that we are dealing with researching the term creator in a purely scientific manner. in other words, we can measure our sensation of the creator in precise tools, quantify each sensation, and express it numerically. the tool with which we measure the sensation of the creator is called the wisdom of kabbalah. we can precisely define which lights permeate which par

beyond the five senses in addition to our natural sensory perception. when that happens, physical life or death no longer matters. this state is above the sensation of life we experience while we are in our box; we become connected to the boundless stream of life surrounding us. although we do continue to exist in this world, we simultaneously live in all the worlds, forever. such a sensation is evoked by perceiving the two forms of reality: the reality perceived in our five senses, and the outside repa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 108 ality. as a matter of fact, the sensation of the outside reality overshadows the sensation of the reality perceived in our five senses because it is far more intense, boundless, and unlimited. c r o s s i n g t h e

e senses using manmade means such as electronic devices. although science has yet to fully master these techniques, in time it will be able to expand the reach of our senses, create new organs, and even produce a complete new body. nevertheless, even with a new body, the pictures will remain within. science has long since proven that the sensations of being in certain places and situations can be evoked through electric stimuli to the brain in conjunction with data stored in the memory. all of the above teaches us that everything we feel comes from within, irrespective of our surrounding reality. we cannot even be certain that there is an outside reality. because the picture of the outside world lies within us, kabbalists refer to the world we see as the imaginary world. everything is made

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

dous spiritual force which is the life of the higher planes, and then pouring it out over the country as has been described. knowing that spiritual force to be but another manifestation of the manifold power of god, they gave to it also the name of the hidden light; and from this double use of the term confusion sometimes arises. they fully recognized that such a downpour of divine grace could be evoked only by a supreme effort of devotion on their part; and the making of such an effort, together with the provision of suitable machinery for spreading the force when it came, was a great part of the hidden work to which the noblest of the egyptians devoted so much of their time and energy; and this was the fourth of the objects intended to be served by the sacred and secret ritual, of which

y the most careful t c g, by the use of the special power of the degree in which they are working, and by a call upon the angel for assistance- we now turn to the logos himself, expressing our heartfelt gratitude for the blessings we have received and our hope that the order may continue to deserve his help by doing its duty of expressing every moral and social virtue. still further enthusiasm is evoked by the beautiful words and thoughts of the closing hymn, and then the r.w.m. sums up our masonic duty to our neighbour in the comprehensive injunction that we should meet upon the level, act upon the plumb, and part upon the square, each officer raising the symbol attached to his collar as the word is pronounced. 981. we meet in perfect equality and friendliness, showing no preference or pr

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

d their souls to the devil. these pseudoprofessionals were encouraged to commit abuses by the unwise practice of paying them by the head for each person found guilty of witchcraft. it has been said that at least some prickers used a trick bodkin, the metallic shaft of which would retract into the handle as the bodkin as pressed into the skin of the accused. when alternated with a real bodkin that evoked blood and cries of pain when inserted, the spectacle could be quite convincing. eventually, so many innocent people were executed by the false testimony of prickers that in 1662 pricking for witchcraft was outlawed. after some of the prickers where imprisoned and, in some cases, executed, the practice quickly died out. witches marks or witches teats can also refer to special marks believed

LIBER CHANOKH

of names rule the whole tablet, and must be invoked before specializing in the lesser angles of the sub-elements. 4. the calvary crosses. the name upon the cross read vertically is the name which calls forth the powers of the lesser angle.7 nelapr (water of water) olgota (air of water) maladi (earth of water) iaaasd (fire of water) the name read horizontally on the cross is that which compels the evoked force to obedience. omebb (water of water) aalco (air of water) ocaad (earth of water) atapa (fire of water) 5. above the bar of the calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.8 they are tdim dimt imtd mtdi, being metatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads

LIBER DCCCLX JOHN ST

remembered that i am not going to be content with what would content them. in other words, i am going to define .the knowledge and conversation of my holy guardian angel. as equal to neroda-samapatti, the trance of nibbana. i hope i shall be able to live up to this! 11.55. have been practising .sana, etc. i forgot one thing in the last entry: i had been reproaching adonai that for six days i had evoked him in vain. i got the reply .the seventh day shall be the sabbath of the lord thy god. so mote it be! the seventh day. 12.17. i began this great day with eight breath-cycles; was stopped by the indigestion trouble in its other form (p.s..evidently the introduction of the cascara into my sensitive aura made its action instantaneous) my breathing passages were none too clear, either; i have

LIBER LXVII THE SWORD OF SONG

one light, divine savitri! so may she illume our minds! so mote it be! i find some folks think me (for one) so great a fool that i disclaim indeed jehovah.s hate for shame that man to-day should not be weaned of worshipping so foul a fiend in presence of the living sun, and yet replace him oiled and cleaned by the egyptian pantheon, the same thing by another name. thus when of late egyptian gods evoked ecstatic periods in verse of mine, you thought i praised or worshipped them.i stand amazed. i merely wished to chant in verse some aspects of the universe, summed up these subtle forces finely, and sang of them (i think divinely) in name and form: a fault perhaps. reviewers are such funny chaps! i think that ordinary folk, though, understood the things i spoke. for gods, and devils too, i f

LOGOMACHY OF ZOS

5! s 3' separate existence lies in our reaction to things; my feeling is my apperception, i.e. ego; for what i' 2 .5( as i&%d' e d" not be felt by anyone else. symbolic cosmogony: the absolute alone is arbitrary; the design of cosmos and creation is its work. the soul reflects the whole, refracting it partitively into the mind which becomes the storehouse of experience as memory. thoughts are the evoked past images regrouped and patterned by the reasoning faculty. these transferences act on their vehicle, the body. this multiple impact causes the things we call life, and degrees of consciousness we name ego (self) whic e5. 9"d..1( n( 6 and becomes a synthetic imitation or analogy of the whole. 9- e% conclusively but never conclusive. there has always been this self-subconscious doxology "i

g in abortive and strange after-births. therefore weed out the clinging hindrances of prejudices, conventions, creeds that have intertwisted in the processes of thought, desiring a body which stultifies your ability and makes strangers of your words and acts, and a solecism of the inbred urge. we must make an abraxas of our desire, to foil all irrelevancies. everything in this world may be easily evoked and obtained through evil, which being contagious needs little evoking because everyone is relatable to it by their correlatives. i am the power of my desire (id. gods do not die but our belief in them dies through the absurdities we attribute to them. our changing is usually a renaming and a reclothing of them with new attributes. the great sterilities: the numen and the humane in man. eve

e we again face another chaotic transition. this process has bred great individuals of all kinds whilst the bulk of mankind drifts on in unequal development. mainly sub-human. thus, to be nearer our god-hood we must regress functionally and rely chiefly on atavistic impulses of the remote past until we are inspired by a pure instinctivism needing no other reaction than it- y> e 5. a7 jk( 5< f- 5! evoked by a process of re-membering backwards to the primal instincts..q( 1"d !7 the stoic does not teach by exhortation or dogma but by exemplary acts: neither does he indurate himself by separation from the world and by emotional self# b":7 jk..1. 6' 5! 9"d'%d=h, acceptances, and if desired, analgetic. he is never lost when realizing himself in otherness. he is a solipsist, self-dependent, deman

LUCIFERIAN SORCERY

th the concepts of varcolaci and the undead gods. anubis lord of jackals and the opener of the way. anubis is the funerary god that is represented as having the head of a jackal or dog. according to charles pace, the bastard son of set-an& aset (isis. atavistic resurgence the return to consciousness the powers of the dead or subconscious energies or powers from the pre-human aspects. atavisms are evoked through intense nostalgia and focus, often appearing in bestial forms. athame the blade of holy magick or greater black magick workings, used in ceremonial or solitary practice. pathally a black handled knife. azazel called the guardian of the goat, azazel is one of the 200 original fallen angels, according to lore. it is considered that azazel is the same as shemyaza, the leader of the wat

tors, familiars, and daemons. a potent and dangerous aspect of ritual magick and sorcery is to evoke the force into the triangle, and then enter the triangle and invoke the force, calling it in. this results in an aspect of possession and leads to higher developments of the consciousness and psyche. familiar- the servitor or animal spirit which is associated with the sorcerer. the familiar may be evoked and bound, or may be created by the individual to assist in the workings of sorcery. called also the famulus (latin) fetish an object from which the focus of a spirit or coven item is charged. this is the home of the famulus and is an extension of the sorcerer. holy guardian angel the true will, the divine aspect of the self as the psyche, the immortal aspect of the mind which separates us

n/celestial (of air the luciferian sabbat) and the infernal sabbat (chthonic, demonic and earth based. these two elements of the dream conclave are connected with the symbolism of which the fraturnitias saturni focused upon as the higher and lower octave of saturn. shades shadows of the dead, spirits which commune with the living. the witches sabbat path works with shades from ancestral manes and evoked spirits. thanatos death and the spirit therein. thanatos is considered the death posture guide through which we meet the deep desire, thanatos is the gateway therefore. theurgy holy or high magick, practiced originally or defined by the egyptian platonists which commune with beneficial spirits is sought. this is a part of the great work of communion with the holy guardian angel, and greater

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

vading, idealizing quality in the religious, ethical, sociological, scientific, and political departments of life. the dionysiac architects were consecrated to the raising of their master spirit--cosmic beauty--from the sepulcher of material ignorance and selfishness by erecting buildings which were such perfect exemplars of symmetry and majesty that they were actually magical formul by which was evoked the spirit of the martyred beautifier entombed within a materialistic world. in the masonic mysteries the triune spirit of man (the light delta) is symbolized by the three grand masters of the lodge of jerusalem. as god is the pervading principle of three worlds, in each of which he manifests as an active principle, so the spirit of man, partaking of the nature of divinity, dwells upon thre

self and the demon, for in the arcanum of magic it is declared that "he controls the soul who controls the blood of another" as long as the magician does not fail, the elemental will fulfil to the letter his obligation under the pact, but the demon will try in every possible way to prevent the magician from carrying out his part of the contract. when the conjurer, ensconced within his circle, has evoked the spirit he desires to control and has made known his intention, the spirit will answer somewhat as follows "i cannot accede to your request nor fulfil it, unless after fifty years you give yourself to me, body and soul, to do with as i may please" if the magician refuses, other terms will be discussed. the spirit may say "i will remain in your service as long as on every friday morning y

ial earth. the salamanders the third group of elementals is the salamanders, or spirits of fire, who live in that attenuated, spiritual ether which is the invisible fire element of nature. without them material fire cannot exist; a match cannot be struck nor will flint and steel give off their spark without the assistance of a salamander, who immediately appears (so the medi val mystics believed, evoked by friction. man is unable to communicate successfully with the salamanders, owing to the fiery element in which they dwell, for everything is resolved to ashes that comes into their presence. by specially prepared compounds of herbs and perfumes the philosophers of the ancient world manufactured many kinds of incense. when incense was burned, the vapors which arose were especially suitable

m that poison? he received no reply, and the tree of the moon said to him, that his mother, after a most shameful and unhappy death, should lie long unburied, but that happiness was in store for his sisters (see the book of enoch, the second messenger of god) in all probability, the so-called talking trees were merely strips of wood with tables of letters upon them, by means of which oracles were evoked. at one time books written upon wood were called "talking trees" the difficulty in deciding the origin of alchemy is directly due to ignoring the lost continent of atlantis. the great arcanum was the most prized of the secrets of the atlantean priestcraft. when the land of atlas sank, hierophants of the fire mystery brought the formula to egypt, where it remained for centuries in the posses

MASTERING WITCHCRAFT

of everyday life, would constitute a splendid example of extravagant egocentricity or even megalomania. it is the will of a spoiled child we are dealing with here, one which brooks no opposition and impudently stares down any attempt at resistance with a basilisk eye. this will is switched on during the actual magical operation, and it functions hand in hand with the bubbling and boiling emotions evoked by means of your wicked imagination. it is in effect the lens through which the burning emotions are focused. in order to sharpen your will to the correct needlepoint, you may wish to employ one or two aids in the form of simple exercises designed to help concentration. eastern disciplines such as certain yoga meditation exercises can be used. they are very wearisome, but they do work, with

ltar triangle with its head pointing to the north. this completes the first section of the ritual. now take up your scarlet candle of bewitchment, and begin rhythmically anointing it in the correct manner with sabbat oil, softly chanting a litany of hate and destruction directed at the victim as you do; specify the exact torment you wish to inflict upon him, and let yourself wallow in the fantasy evoked. keep this up for a previously decided upon number of times, until the message has well and truly sunk into your deep mind. eighty-one is a good number, but some practitioners would advocate more. when you have completed the anointing, place the candle at the northernmost tip of the altar triangle, beyond the puppet's head, and light it. then move to the north of the triangle yourself and

MICHAEL FORD WITCHMOON

tterns, a system within itself. one must go beyond the gates of choronzon into da ath in order to begin to understand first, the self and secondly, the exterior universe. once one has crossed the abyss it is then possible to begin to control and shape his or her own individual destiny based on the discovery of the true will or holy guardian angel. choronzon is also a vampire spirit. it can not be evoked or invoked in its entirety. the reason is that choronzon is all that can invoke madness or destruction, creation only being possible through summoning, facing, passing through da ath and banishing. this is the mastering of choronzon, thus, in essence the end result of controlling a part of this energy. vampiric sorcery is the mastery of the elementals of the deep subconscious. are all vampi

h to work your will. the vampiric sorcerer will over time, gain enough psychic strength to open the qliphoth and begin to transverse the current of this shadow astral plane. this means also the lion trainer will be sleeping with the lions. such daemonic forces should be dealt with carefully in this aspect, for the formula is of the blackest magick. from this region many vampiric elementals can be evoked to do the sorcerer's bidding, however the price is generally the gift of the sorcerer's own blood. the qlipoth are energy currents which spring from da ath, which lies within the heart of the desert of set (9. 29 29 tunnels which exist through da ath are where most of the qlipothic demons manifest. please note that this is not a 'satanic' plane, these entities are negations of the self in i

of the devil s behind, or end quarters as a dedication to the left hand path. the context of defining this ritual dedication was propagated by the church and was a charge often thrown at those accused of witchcraft during these times. while the essence of the dark sethanic witchcraft is based on the principles of reversion and descending to achieve and awakening, the devils hind quarters are not evoked to be kissed. this is however, a powerful point of initiative symbolism representing the darker aspects of witchcraft. the most significant point before beginning a life travel down the luciferian path is to understand the symbolism which represents knowledge and wisdom. the devils mark is but a glyph of what is considered awakening or the emergence of the primal atavism, and its opposite b

strong odor of death is useful for the summoning of vampire or negative spirits. the significance of such a rite is to obtain a glyph of knowledge which will often manifest via dream revealing the essence, construction and ultimately the development of vampiric elementals. i had painted in red upon my chest and face symbols of vampiric and da athian spirits and tunnels, by which the qlipoth were evoked. soror davcina acted as a scribe and channeling point of the rite, who would preside over the assumption of the death posture in the instance of control being lost by myself. while my evocations were intoned her chant was as follows "witch-moon of blood, eye of hecate, choronzon shall send forth thy night spirit through the qlipoth. move, appear" this was repeated throughout my incantations

many shapes and faces, while i felt the up rush of weightlessness and perceived a cloud of various spirits and energies. i opened my eyes and felt a source of strength which i had not felt before with the death posture. all time seemed to be transcended in the moments that i stared facing the coffin at the head of the circle. i regained my stance only now within the very circle within which i had evoked the vampire spirit. soror davcina had placed outside of the circle a further invocation which i would now intone "choronzon, i invoke thee! the wisdom of da ath is the wisdom of the death posture! by bat and wolf blood i become, sacred to lilith the mother of night choronzon, thy madness shall not take me 130 130 but the strength and glory of my holy guardian angel shall uplift i am born of

MICHAEL W FORD THE VAMPIRE GATE

chdemons and qlippothic servitor demons manifest in the earth in numerous ways; however the very role in which they manifest is different than the archdemons. for instance, the archdemons rule the specific qlippothic spheres in a transcendent manner, that is, invisible to us to us but relations are made through invocation and the assumption of the spirit. the qlippothic servitors or demons can be evoked and made visible or more associative than the others. the reason for this is that they are more advanced and ascension oriented fallen or awakened powers. the qlippothic spirits are very powerful and beneficial to the vampyre magickian who can tap their powers, drain them or simply gain them according to utilizing 52 the archdemons and their spirits. these specific orders of demons rule 490

MOTTA MARCELO THE COMMENTARIES OF AL

crime in the cosmos. the beast refuses therefore to assent to any argument as to the propriety of any fashion of formulating the soul in symbols of sex. a canon is no less deadly in love than in art or literature; its acceptance stifles style, and its enforcement extinguishes sincerity. it is better for a person of heterosexual nature to suffer every possible calamity as the indirect environment-evoked result of his doing his true will in that respect than to enjoy health, wealth and happiness by means either of suppressing sex altogether, or debauching it to the service of sodom or gomorrah. equally it is better for the androgyne, the urning, or their feminine counterparts to endure blackmailers private and public, the terrors of police persecution, the disgust, contempt and loathing of

s with its image, even as did its father aforetime? if such a soul be indeed its father's son, he will not fear to show lack of filial reverence, or presumption, if he forget his family in the fervour of founding one of his own, of begetting boys not better or braver indeed than his brothers, girls not softer or sweeter indeed than his sisters, but wholly his own, with his own defects and desires evoked by enchantment of ecstasy when he dies to himself in the womb of the witch who lusts for his life, and buys it with the coin that bears his image and superscription. such is the secret of the soul of the artist. he knows that he is a god, of the sons of god; he has no fear or shame in showing himself of the seed of his father. he is proud of that father's most precious privilege, and he hon

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

6" a small hotel and restaurant the rendezvous des masons on the rue de brosse at the very chevet of saint gervais served such a purpose. it sat partially on the former site of the old temple or small temple, or the garrison hotel. the facade of this building, whose enseigne remained until 1955, fortunately escaped the pickaxes of the demolition team, though not, incidentally, for the memories it evoked but to "shore up" the southern side of saint gervais church. expanded and embellished, it has since been incorporated into a pastiche composition. today the compagnons du tour de france have a building in close proximity at 84 rue de i'hotel de ville, which they have carefully restored. the compagnons du tour du devoir thus continue a tradition and help us to grasp how they are right to cla

ONYX TABLET OF SET

oaching potential situations in which the priest or priestess is strained by personal feelings. 3) a priest or priestess has the ability to "feel" or help draw forth the "truth" of a mundane or magical situation. this is not an absolute power. what is? but the sensitivity element that comes from a developed/ initiated understanding is what allows the "truth (defined on a case-by-case basis) to be evoked. the importance of this ability is for his or her own benefit and to help fine-tune an initiate's magical quest. if the temple of set has initiates who are fooling themselves, the dynamic balance of the forum of the temple can be disrupted internally. 4) a priest or priestess has the enhanced ability to rationally or intuitively peel back subjective overlays. this greater cognitive process

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

ll. h this is true also for the reason that [the female partzuf] causes gfemale waters h to ascend.just as a well is an upwelling of subterranean water.toward the male organ. in order to couple, the male and female partzufim must mutually arouse each other. the zoharic terms for these processes of arousal are gthe descent of male water h and gthe ascent of female water, h respectively. the images evoked are that of rain for the male and the upwelling of spring water. as to why [the female yesod] is called be fer sheva[ gthe well of seven h, this is for two reasons. first, the brains of z feir anpin were originally four: chochmah, binah, and [the states of] chesed and gevurah [that would later be contained within da fat. goriginally h here refers to before z feir anpin emerged as a partzuf

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e obligation, irrespective of the particular quarter of the spirit. but if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle and the magician shall be careful to keep the point of the magical sword upon the centre of the sigil. j-now let the magician imagine himself as clothed outwardly with the semblance of the form of the spirit to be evoked, and in this let him be careful not to identify himself with the spirit, which would be dangerous; but only to formulate a species of mask, worn for the time being. and if he knows not the symbolic form of the spirit, then let him assume the form of an angel belonging unto the same class of operation, this form being assumed. then let him pronounce aloud, with a firm and solemn voice, a con

be naturally inclined unto evocation, then might that spirit perchance manifest earlier in the ceremony than this. still, the ceremony is to be performed up to this point, whether he be there or no) now as soon as the magician shall see the visible manifestation of that spirit's presence, he shall quit the station of the hierophant, and consecrate afresh with water and with fire, the sigil of the evoked spirit. s-now doth the master of evocations remove from the sigil the restricting cord, and holding the freed sigil in his left hand, he smites it with the flat blade of his sword, exclaiming "by and in the names of. i do invoke upon thee the power of perfect manifestation unto visible appearance" he then circumambulates the circle thrice holding the sigrl in his right hand. t-the magician

cle, at the quarter where the spirit appears. this invocation should be of some length; and should rehearse and reiterate the divine and other names consonant with the working. that spirit should now become fully and clearly visible, and should be able to speak with a direct voice, if consonant with his <165> nature. the magician then proclaims aloud that the spirit n. hath been duly and properly evoked in accordance with the sacred rites. u-the magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the magician shall demand of him. i v-the magician carefully formulates his demands, questions, etc, and writes down any of the answers that may be advisable. the master of 384 the golden dawn: volume 111 book five evocations now addre

d rites. u-the magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the magician shall demand of him. i v-the magician carefully formulates his demands, questions, etc, and writes down any of the answers that may be advisable. the master of 384 the golden dawn: volume 111 book five evocations now addresses a conjuration unto the spirit evoked, binding him to hurt or injure naught connected with him, or his assistants, or the place. and that he deceive in nothing, and that he fail not to perform that which he hath been commanded. w-he then dismisses that spirit by any suitable form, such as those used in the higher grades of the outer. and if he will not go, then shall the magician compel him by forces contrary to his nature. but

nslating 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 which 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 the balneum mariae to distil, beginning with a gentle, 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 vial, it is an el

REGARDIE TALISMANS

ards could be reproduced to great advantage on the talismans, if the student wishes. for instance, if he were making a talisman to produce pleasure and joy, the ace of cups in any of the conventional packs is a beautiful symbol to be copied in ink or painted on to the silver crescent of apas. for spiritual help in the hour of trouble, the sword and crown of the ace of swords which literally means evoked strength would be an ideal symbol to transpose on the blue circle of vayu. the need for change in an otherwise dull poverty-stricken existence could well be represented by the two of pentacles in the golden dawn suit. incidentally, there is no need to be a slavish imitator when making talismans. even though the symbol for earth is the yellow square, the student could still make a convention

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

ecret divinity of the crucified, and lastly, the sign of the work accomplished, the cycle terminated, the intermediary tau, which resumes for the first time, before the final denary, the signs of the sacred alphabet. 62 the doctrine of transcendental magic 63 xiii a n necromancy ex ipsis mors we have said that the images of persons and things are preserved in the astral light. therein also can be evoked the forms of those who are in our world no longer, and by this means are accomplished those mysteries of necromancy which are so contested and at the same time so real. the kabalists who have discoursed concerning the world of spirits have described simply what they have seen in their evocations. eliphas levi zahed, who writes this book, has evoked, and he has seen. let us state, in the fir

e, but are not yet purified completely, remain captive for a longer or shorter period in the astral body, wherein they are burned by the odic light, which seeks to absorb and dissolve them. it is in order to escape from this body that suffering souls sometimes enter the organisms of the living and dwell therein in that state which kabalists term embryonic. now, it is these aerial bodies which are evoked by necromancy. we enter into communion with larvae, with dead or perishing substances, by this operation. the beings in question, for the most part, cannot speak except by a ringing in our ears produced by the nervous shock to which i have referred, and commonly they can reason only by reflecting our thoughts and our reveries. to behold these strange forms we must put ourselves in an abnorm

sufficient difference between the phenomena to warrant me in protracting a narrative which is perhaps already too long. but the net result of these two additional evocations was for me the revelation of two kabalistic secrets which might change, in a short space of time, the foundations and laws of society at large, if they came to be known generally. am i to conclude from all this that i really evoked, saw and touched the great apollonius of tyana? i am not so hallucinated as to affirm or so unserious as to believe it. the effect of the preparations, the perfumes, the mirrors, the pantacles, is an actual drunkenness of the imagination, which must act powerfully upon a person otherwise nervous and impressionable. i do not explain the physical laws by which i saw and touched; i affirm sole

usly on the subject, but we may add a further revelation: in black magic, the devil is the great magical agent employed for evil purposes by a perverse will. the old serpent of the legend is nothing else than the universal agent, the eternal fire of terrestrial life, the soul of the earth, and the living centre of hell. we have said that the astral light is the receptacle of forms, and these when evoked by reason are produced harmoniously, but when evoked by madness they appear disordered and monstrous: so originated the nightmares of st. anthony and the phantoms of the sabbath. do therefore the evocations of goetia and demonomania produce a practical result? yes, certainly one which cannot be contested, one more terrible than could ever be recounted in legends! when anyone invokes the dev

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

ut after what manner do we see them? as we have already said, it is in the astral light, which transmits them to our brain by the mechanism of the nervous system. on the other hand, all forms are proportional and analogical the triangle of pantacles 23 to the idea which has determined them; they are the natural character, the signature of that idea, as the magi term it, and so soon as the idea is evoked actively the form is realized and bodied forth. schroepffer, the famous illumine of leipzig, terrified all germany with his evocations, and his audacity in magical experiments was so great that his reputation became an insupportable burden. he allowed himself to be carried away by the immense current of hallucinations which he had produced; the visions of the other world disgusted him with

ranscendental magic tetragram, and then, in an undertone, the blessed letters aleph and the mysterious tau, united in the kabalistic name of azoth. the pentagram should be placed upon the altar of perfumes and under the tripod of evocations. the operator should wear the sign also as well as that of the macrocosm, which is composed of two crossed and superposed triangles. when a spirit of light is evoked, the head of the star. that is, one of its points. should be directed towards the tripod of evocations and the two inferior points towards the altar of perfumes. in the case of a spirit of darkness, the opposite course is pursued, but then the operator must be careful to set the end of the rod or the point of the sword upon the head of the pentagram. we have said that signs are the active v

ly the first, and advise no one to devote themselves to the second. it is certain that the images of the dead do appear to the magnetized persons who evoke them; it is certain also that they never reveal any mysteries of the life beyond. they are beheld as they still exist in the memories of those who knew them, and doubtless as their reflections have left them impressed on the astral light. when evoked spectres reply to questions addressed them, it is always by signs or by interior and imaginary impressions, never with a voice which really strikes the ears; and this is comprehensible enough, for how should a shadow speak? with what instrument could it cause the air to vibrate by impressing it in such a manner as to make distinct sounds? at the same time, electrical contacts are experience

nguished, and the fire permitted to die out. on this day the portrait must not be unveiled. when the flame dies down, put more incense on the ashes and invoke god according to the 72 the ritual of transcendental magic forms of that religion to which the dead person belonged, and according to the ideas which he himself possessed of god. while making this prayer, we must identify ourselves with the evoked person, speak as he spoke, believe in a sense as he believed. then, after a silence of fifteen minutes, we must speak to him as if he were present, with affection and with faith, praying him to appear before us. renew this prayer mentally, covering the face with both hands; then call him thrice with a loud voice; remain kneeling, the eyes closed or covered, for some minutes; then call again

s, whose arm is ever stretched out to strike those who fail to understand him. they give this phantom the names of baal, jupiter and even others more venerable, which cannot, without profanation, be pronounced in hell. but this phantom is only the shadow and remnant of god, disfigured by wilful perversity, and persisting in imagination like a visitation of justice and a remorse of truth. when the evoked spirit of light manifests with sad or irritated countenance, we must offer him a moral sacrifice, that is, be inwardly disposed to renounce whatever offends him; and before leaving the oratory, we must dismiss him, saying: 74 the ritual of transcendental magic gmay peace be with thee! i have not wished to trouble thee; do thou torment me not. i shall labour to improve myself as to anything

RUBY TABLET OF SET

their meanings are similar, or are the symbols used simply because they are simple geometric figures, but with meanings arbitrarily assigned by the individual cultures? one participant brought forth ouspenski's example that "table" has a function, an innate form or essence, which can be perceived beyond words, and beyond a learned experience "table" provokes an image, feeling, or essence that is evoked through a willed perception that extends beyond the actual set of tables that a person may have ever experienced. ouspenski claims that at a certain state of consciousness the aware individual can see this deeper meaning or essence, and that this deeper meaning or essence can be commonly perceived by all who reach this level of consciousness. similar ideas were offered by plato, and the con

your future, create your future, a future befitting the god you shall become [all assembled now meditate and shape their paths of xeper as inspired [closing: farewell to set, close the gate, extinguish the candles, ring the bell [shu and tefnut, echoed by all others] thus it begins. reading list: the sphinx and the chimaera following is the text of a conversation between a sphinx and a chimaera, evoked to manifestation in order to explore certain magical implications of the dialogues of plato. placed upon the altar: the collected dialogues of plato, hamilton& cairns (ed, princeton university press, 1961 ce] the sphinx: i think it essential to preface any discussion of a single platonic dialogue with two major qualifications. the first is that, to be treated without distortion, plato's phi

eir own level of communication- like a father and grown-up son. anubis turned to the pentagram and said "the gates have been opened, and they shall not be closed again" the scales were balanced. footnotes 1. magister ronald k. barrett 2. priestess alexandra sarris 3. priestess thomas 4. priest zappitelli 5. priestess reynolds 6. priest waters) ritual after priestess reynolds opened the gates, she evoked ancient days. at this point both she and priestess sarris had visions of the desert- but the painted arizona desert rather than the egyptian desert. the sky was blue, bright, and cloudless; the day was windy, though pleasant. priestess reynolds perceived a child-like entity, both male and female, green-robed and innocent, with a crescent or horn-shaped "headdress" standing near us [we were

controlled moonlight or starlight, and that the king's chamber of the temple of the five trihedrons was lit by channels admitting the light of certain stars. the grand master has spoken of the magnetic pull of the ring of nature that draws the self through the nine angles; the sense of exaltation the elect feel under the light of the stars is the expression of that hunger for the unknown as it is evoked by nature in its immensity. while this paper takes an intellectual approach, the intellectual pursuit of the suprarational is met with due response from the hidden realms of the psyche. when i checked my diary i noticed that the first mention of my study of the seal was dated precisely eighteen days prior to the transformation working of june 18-19th: i had fallen asleep after computing the

flame, and a word uttered by an opened mouth. setian participation in xeper at midnight of summer solstice xvii, at the gold ledge campground on the kern river in california, i held a ritual whose purpose was the examination of the principle of xeper. the ritual opening was a variation of my personal opening to the ten directions1, with set invited to witness and participate as he willed. i then evoked shu, and invoked tefnut, geb, and nut (nuit. the analysis which follows is the result of several additional rituals, philosophical researches, and meditations examining the questions raised by that initial ritual_ xeper is change2. the neter is absolute (as are all forms. opposite to xeper is the absolute of the immutable. classification: v2- b53- 1 author: robert menschel iii date: july 5

SABBATIC KABALA OF THE CROOKED PATH

t one of spirit which in this case can be assimilated with the vast powers of the black man of the sabbath or apethiui. the basic principle of the black mans function is to be found in the void (p. 99 gives a call unto this power as well as a formulae of this aats primal atavism from p. 99-103. this cell is the source of creation of the magical alphabet. in the call gods like exu, odin, shiva are evoked as openers of the crossroad gates. in the patakis (mythical legends) of eshu and also his nigerian counterpart eleggua there are many stories telling about this deities oppressive nature and his function as the taskmaster of the gods, his own assignment of taking the worshippers offerings to god for acceptance. he is the inter-mediary between man and god and he opens possibilities. in addit

SALMANRUSHDIE THESATANICVERSES

rers of agricultural sprays and artificial dung. a real bag of ailsorts, salahuddin thought; but marvelled, also, at how beautifully everyone behaved in the presence of the dying man: the young spoke to him intimately about their lives, as if reassuring him that life itself was invincible, offering him the rich consolation of being a member of the great procession of the human race- while the old evoked the past, so that he knew nothing was forgotten, nothing lost; that in spite of the years of self-imposed sequestration he remained joined to the world. death brought out the best in people; it was good to be shown- salahuddin realized- that this, too, was what human beings were like: considerate, loving, even noble. we are still capable of exaltation, he thought in celebratory mood; in spi

SATANGEL

e aligned to the desired outcome may be used to tap into their power. for example, a rite to attract material wealth might call upon the names of mammon and astaroth for added power. such might be inscribed upon a talisman, or intoned as a mantra to aid the trance during some other form of ritual. this is quite apart from the more extreme forms of sorcery, where the spirits might be more actively evoked to manifestation. having considered first the hierarchy of heaven, here follows a brief roll call of those who have fallen, their descendants, and also in some sense their ancestors. the primary sources of these names are the classical grimoire. these as a whole imitate the work of one book; this being the goetia itself, otherwise called the lesser key of solomon. yet the traditions of blac

oetic tradition of black magick. the lesser rite of the pentagram in the ceremonial magick of the western tradition, the archangels are commonly attributed to the influences of the planets, hours, and days, corresponding also to the sephiroth of the tree of life, their demonic counterparts corresponded to the reverse side of the quabalah, otherwise called the tree of death. most commonly they are evoked called in the formation of the circle in preparation for further work. in the sorcery of the grimoire, their names and seals are inscribed upon the floor about the circle. the purpose of such ritual will be discussed in further detail later in this book. for now, i give a simple form of such ritual. the arrangement and correspondence of the archangels may be recognised as that employed by t

SATANICON

one s loved ones and/or oneself, are reasonable and essential to the order of natural behavior. the psycho-therapeutic term used to describe these ritualistic activities is psychodrama: a purging of the emotions; expression of the emotions through various forms of art. outer magical art: oma is executed after the ritual and continues until the desired effect is achieved. demonic forces have been evoked to bring about a desired outcome on the physical plane. the demons of pandemonium utilize three (3) basic elements which are the outer magickal art formulae: 1 the satanist(s) must have profound confidence in the efficacy of the spell or curse. 2 in most cases there must be inducement of strategically-placed suggestion on a repetitive basis. 3 there must be symbolism which reinforces the sp

SORCERIES OF ZOS

y of the true formula. such is the initiated rationale of tantric celibacy, and some such interpretation undoubtedly applies also to other forms of religious asceticism. the 'temptations' of the saints occuedrr on the astral plane precisely because the physical channels had been deliberately blocked. the state of drowsiness noted in the votaries of the ku suggests that the ensuing shadow-play was evoked after a fashion similar to that obtained by a species of dream control. gerald massey, aleister crowley, austin spare, dion fortune, have- each in their way- demonstrated the bio-chemical basis of the mysteries. they achieved in the sphere of the 'occult' that which wilhelm reich achieved for psychology, and established it on a sure bio-chemical basis. spare's 'sentient symbols' and 'alphab

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

teriosophy 73 intended. the images that form the content of the myth are not invented symbols for abstract truths. they are actual experiences in the soul of the initiates. the initiates in the mysteries experienced these images with spiritual organs of perception, as ordinary people experienced the impressions of their eyes and ears. just as such impressions are nothing in themselves but must be evoked in perception through contact with an external object, so are the mythological images nothing unless they are activated by spiritual facts; the difference is only that in sense-perception a person is outside the objects, whereas the mythological images can only be a real experience when a person stands within the spiritual processes to which they correspond. and that means, as the ancient m

SYMBOLISM

their meanings are similar, or are the symbols used simply because they are simple geometric figures, but with meanings arbitrarily assigned by the individual cultures? one participant brought forth ouspenski's example that "table" has a function, an innate form or essence, which can be perceived beyond words, and beyond a learned experience "table" provokes an image, feeling, or essence that is evoked through a willed perception that extends beyond the actual set of tables that a person may have ever experienced. 1569 ouspenski claims that at a certain state of consciousness the aware individual can see this deeper meaning or essence, and that this deeper meaning or essence can be commonly perceived by all who reach this level of consciousness. similar ideas were offered by plato, and th

THE BOOK OF PLEASURE

, oh beloved self, i have now told you of that most secret tavern where passion goes when youth has gone, where any man may drink of the nectar of allbeneficent and gratuitous ecstasy. the most pleasurable nourishment that harms no one. 46 47 48 note on the difference of magical obsession (genius) and insanity. magical obsession is that state when the mind is illuminated by sub-conscious activity evoked voluntarily by formula at our own time, etc, for inspiration. it is the condition of genius. other obsession is the "blind leading the blind" caused by quietism, known as mediumism, an opening out of the ego to (what is called) any external influence, elementals, or disembodied energy. a transmutated consciousness that is a resistance to "true" sub-conscious activity, it being a voluntary i

, etc, everything that exists, has and ever will exist. each being a stratum in the order of evolution. naturally then, the lower we probe into these strata, the earlier will be the forms of life we arrive at; the last is the almighty simplicity. and if we succeed in awakening them, we shall gain their properties, and our accomplishment will correspond. they being experiences long passed, must be evoked by extremely vague suggestion, which can only operate when the mind is unusually quiet or simple. to have their wisdom does not mean the necessity of their bodies- the body modifies in relation to "means (we travel faster than the hunting leopard, but do not have its body, when it is the means it changes accordingly. now, if we observe nature, the early forms of life are wonderful in their

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

hed to our divine beings. let me also state that pagans do not really worship these gods and goddesses. what we do is honor the aspect of the divine that they reflect. by employing a name of a god or goddess our human psyche connects with the archetype symbol that they represent for us. common examples: diana the huntress for many brings to mind a maiden who is wild and free. frigga the mother is evoked often by both pagans and non-pagans with the words t.g.i.f. as the f stands for friday, and once upon a time that was frigga tag, or frigga day. we all have strong emotions about friday. hecate the crone brings to mind for many, an ancient woman sitting over a cauldron. just to be fair to the male aspect of the divine, there is pan the goat footed god of male youth. the oak king brings to m

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

material, and earthly humans, created of the gdust of the ground, h comprised the prima materia of the heavenly, just as the base elements of the earth comprised the raw materials for gold. in greece, where the world of matter was held in subjugation to the powers of mind, arithmetic was used as a means of divination. numbers were assigned to the gods and goddesses, and when the right number was evoked, the corresponding deity answered. the roman emperors, considered somewhat divine themselves, could consult the gods, but it was generally forbidden for commoners to do so. although up until the fourth century most of the roman emperors were openly opposed to magic and divination, prescience was widely known in the land of the tiber. astrologers, both native and from chaldea, were much in d

THE GOD OF THE WITCHES

the decree does not mention that the witches flew through the air, but itstates definitely that they rode on animals "certain wicked women, reverting to satan, and seduced by theillusion and phantoms of demons, believe and profess that they ride at night with diana on certain beasts,with an innumerable multitude of women, passing over immense distances, obeying her commands as theirmistress, and evoked by her on certain nights. that such a decree should have been made is proof that ritualriding was well known and considered a heathenish practice.the first witch recorded to have been tried by the church for her faith was dame alice kyteler, in 1324.[68]the lady owned a staff "on which she ambled and galloped through thick and thin, when and in what mannershe listed, after having greased it

THE KEY TO THE MYSTERIES

roject it or withdraw it. it is the mirror of the imagination and of dreams. it reacts upon the nervous system, and thus produces the movements of the body. this light can dilate itself indefinitely, and communicate its reflections at considerable distances; it magnetizes the bodies submitted to the action of man, and can, by concentrating itself, again draw them to him. it can take all the forms evoked by thought, and, in the transitory coagulations of its radiant particles, appear to the eyes; it can even offer a sort of resistance to the touch. but these manifestations and uses of the plastic medium being abnormal, the luminous instrument of precision cannot produce them without being strained, and there is danger of either habitual hallucination, or of insanity. q. what is animal magne

rrible book? do 154 you know them? have you promised them anything? have you signed a pact "no" interrupted the owner of the "grimoire "i do not know them, and i have entered into no agreement with them. i only know that among them the chiefs are good, the intermediate rank partly good and partly evil; the inferiors bad, but blindly, and without its being possible for them to do better. he whom i evoked, and who has often appeared to me, belongs to the most elevated hierarchy; for he was good-looking, well dressed, and always gave me favourable answers. but i have lost a page of my "grimoire" the first, the most important, that which bore the autograph of the spirit; and, since then, he no longer appears when i call him "i am a lost man. i am naked as job, i have no longer either force or

its. if they are illusions produced by mirages, either in us, or outside ourselves, you admit my argument. now, one remark! it is that all those who suffer from luminous congestion or contagious somnambulism, perish by a violent or, at least, a sudden death. it is for this reason that one used to attribute to the devil the power of strangling sorcerers. the excellent and worthy lavater habitually evoked the alleged spirit of gablidone. he was assassinated. a lemonade-seller of leipzig, schroepfer, evoked the animated images of the dead. he blew out his brains with a pistol. one knows what was the unhappy end of cagliostro. a misfortune greater than death itself is the only thing that can save the life of these imprudent experimenters. they may become idiots or madmen, and then they do not

he midst of superstitions, one's dignity in the midst of buffoons, and one's independence among the sheep of panurge, is of all miracles the rarest, the finest, and the most difficult to accomplish. chapter iv fluidic phantoms and their mysteries the ancients gave different names to these: larvae, lemures (empuses. they loved the vapour of shed blood, and fled from the blade of the sword. theurgy evoked them, and the qabalah recognized them under the name of elementary spirits. they were not spirits, however, for they were mortal. they were fluidic coagulations which one could destroy by dividing them. there were a sort of animated mirages, imperfect emanations of human life. the traditions of black magic say that they were born owing to the celibacy of adam. paracelsus says that the vapou

THE MOTHMAN PROPHECIES

tly "but it was huge. we'd never seen anything like it" everyone was now seeing mothman or the "bird" or so it seemed. sightings were reported in mason, lincoln, logan, kanawha, and nicholas counties. people were traveling for hundreds of miles to sit in the cold tnt area all night, hoping to glimpse the creature. those who were unlucky enough to see it vowed they never wanted to see it again. it evoked unspeakable terrors. like flying saucers, it delighted in chasing cars. a very unbirdlike habit, and it seemed to have a penchant for scaring females who were menstruating, another ufo/hairy monster peculiarity. five teen-agers driving along campbells creek on the night of november 20 got the shock of their lives when their headlights bounced off a man-size birdlike creature standing beside

THE NECRONOMICON SIMON VERSION

e valid and even startling. azatot is frequently mentioned in the grim pages of the cthulhu mythos, and appears in the necronomicon as azag-thoth, a combination of two words, the first sumerian and the second coptic, which gives us a clue as to its identity. azag in sumerian means "enchanter" or "magician; thoth in coptic is the name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is

TYSON DONALD NEW MILLENNIUM MAGIC

walks around the circle is only the outward model of the vortex created by the heart and mind. the real vortex is brought into being by the intention of the magus. all vortices act through the center point of the self. there is no other door. however, the point may be projected outside the perceived self of the magus for convenience-for example, into the triangle that is constructed to contain an evoked spirit. the magus should know that all the points he or she can possibly consider are really only one point, that of the true self, which is the center of the universe. the magus can experience nothing beyond the microcosm of his or her personal world, but the microcosm contains the macrocosm of the all. t he point corresponds to the perspective adopted by the observing intelli- gence and i

nciple; and the sattvic, or mutable, is the neu- tral principle. to some extent these motions correspond to the spiral, the circle, and the wave. the value of this view of the trinity is its denial that a thing need be material to be real. as a ritual symbol the triangle is used sparingly in the art, but might be employed more often with a little ingenuity. its common function is the enclosing of evoked spirits outside the protective circle during traditional rituals of ceremo- nial magic. the magus stands within the circle and calls up a hostile spirit inside the triangle, which is drawn on the ground or the floor a short distance away from the circle's outer edge. the practical difference between the circle and the triangle in enclosing an aspect of manifestation is that the circle must

an focus and manifest itself is placed within the triangle. this focus is made of materials that accord with the nature of the spirit, or inscribed with the magi- cal symbol and name of the spirit, usually both. the manifestation of a spirit is facilitated by providing a physical substance the spirit can use to shape into a visible body. in necromantic rituals, where the ghost of a dead person is evoked, this 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 sp

agus. 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 drawn on the floor, but pro- jected in astral fire at the level of the heart. the spirit is evoked through the point of the apex, and as the sides of the triangle expand toward the base, it is drawn into manifestation. to bani

possible. this is mainly to get it clear in his or her own mind, as simple verbal statements have little effect on the subconscious. invoking (or evoking) the spirits signs and words of power are used that call forth the spirits or blind forces to be employed in achieving the purpose of the ritual. when they are invoked, they are summoned inwardly and transform the personality of the magus; when evoked, they appear outside the circle as tangible beings. in either case their obedience is assured by binding them in the names of god. the working this is a set of symbolic actions that plays out in dramatic form the realization of the magical intention of the magus. it is the heart of the ritual to which all that went before has tended. the working is the most individual part of a ritual and s

TYSON DONALD SOUL FLIGHT

not seen by everyone who sees the astral body. the method of saint alphonsus liguori kardec was puzzled as to how the astral double, projected out of the physical body, could appear not only visibly but also tangibly to others in their normal waking state. he decided to ask an expert, saint alphonsus liguori (1696-1787, who was made a saint largely on the strength of his powers of bilocation. the evoked spirit of alphonsus gave a useful and instructive method of astral projection. he told kardec that a man who had achieved a "certain degree of dematerialization" as a result of his advanced moral condition could project his double just prior to falling asleep, by praying to god that his spirit be given the ability to transport itself to the desired location. if his request is granted, his s

TYSON DONALD THE MAGICAL WORKBOOK

ands upon your face and slide them down as though drawing off a skin-tight mask. relax and stretch gently, then go on with your day. commentary higher spirits such as angels are invoked into the circle, which is an extension of the self; hence, these spirits are invoked into our own bodies and personalities, where for a time they become a part of us. lower spirits such as demons or elemental ar e evoked outside the circle, beyond the boundary of the self, usually into a triangle. we invoke spirits to acquire their wisdom and authority for the purposes of improving our nature and commanding lower spirits; we evoke spirits to use them for manifest or material ends. invocation of higher spirits elevates the soul, but invocation of lower spirits would degrade and endanger the soul, which is wh

d can be employed to call them forth into the triangle. the four kings of the elements and the divine, archangelic, angelic, and ruling beings placed over them, according to golden dawn teachings, are shown in the accompanying table. remember that hebrew is written and read from right to left. the apex of the triangle points in the direction most appropriate for the spirit or spirits that will be evoked into it. in the golden dawn system, elemental spirits of air are evoked into a triangle pointing east; spirits of fire into a triangle pointing south; spirits of water into a triangle pointing west; spirits of earth into a triangle pointing north. it is usually possible to determine an elemental affinity for any evoked spirit, and to point the triangle in the direction appropriate for that

ocation when seeking a complete understanding of the art of magic because evocation outside the circle is the only safe way to deal with infernal demons, and with the more dangerous elementals. undines can usually be summoned without the protection of a circle, provided the magician is mentally stable. often this is also true of sylphs. it is best to evoke gnomes, and salamanders should always be evoked. demons are best left alone entirely, but if they must be used for some grossly material purpose, they should always be evoked into the triangle beyond the limit of the circle. forty-week study guide t his forty-week outline for practice is designed to teach the mechanics of the exercises contained in this book, and to show how they interact with each other. the exercises are grouped in wee

VOX SABBATUM

witches sabbat may be conducted in dreaming avenues, if the magician so desires. the model of the witches sabbat in a dreaming sense should start with a visualization of the crossroads. the crossroads have for long been considered a place of great magickal power. it is the place of hecate, the triple vox sabbatum the witches sabbat 9 goddess which is the gathering of shades and ghosts; many have evoked her there in the crossroads. it is also the place of where faust summoned mephistopheles, who came forth from the forest before him. the crossroads is the place where you visualize and focus your mind towards before sleep you may also visualize and x or a+ as the meeting place of the dreaming sabbat. the imagination is the ultimate key of the black magician or sorcerer who seeks to go forth

WESTERN MANDALAS OF TRANSFORMATION SR AL

ite these rather beautiful optical illusions (what you are actually seeing are the true astral colors, which are much more brilliant) figure 2-g when you shut your eyes, try to hold the image as long as you can and, if possible, bring it close enough so that it actually appears to encompass you, or you seem to pass through it. then you will be in the magical or imaginative landscape of the energy evoked by the telesmatic figure. you may then choose to just observe (but try not to become too passive) or you may want to dialogue with whatever kind of figure emerges. any talismanic design could be used for this purpose (for example, our lodge came up with the idea of using the planetary seals, although the flashing tablet effect works best if used with one or two pairs of complementary colors

ave been utilized in ancient seals as well as used as a method of divination from at least the middle ages. these symbols, which are related to the zodiacal signs, the planets, and the elements, are shown in the charts in figures 3-l, 3-m, 3-n, and 3-0. they can be easily incorporated into a talisman because of their simple designs, and are thought to increase or temper the particular force being evoked in the whole talismanic piece. it will be noted that there are a variety of creative designs that can be made from the simple series of dots, some of which are shown in figure 3-n. the chart 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

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

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

oubly reinforced with the energy of resurrection and immortality. something necessary for us to equate with the osirian concept of the 5=6 energy. the first real fusion of energies within the 5=6 comes with the phrase "virgo, isis, mighty mother" this is issued by the chief adept which shows the framework it is derived from in chesed, the sephiroth of mercy. all the associations to chesed are now evoked from, and linked to, our personalized sphere of chesed within our bodies. the phrase "scorpio, apophis, destroyer" relates to the sephirah of geburah, and the strength and security that is associated with it through the second adept. so far, we have called on two extremes. to call down either would be asking for trouble, but the christ energy of i.n.r.i. synthesizes it safely into a powerfu

a hint about the purpose of the opening is given in the hierophant's speech. let the number of officers in this grade and the nature of their offices be proclaimed once again; that the powers whose images they are may be reawakened in the spheres of those present, and in the sphere of this order. for by names and images are all powers awakened and reawakened. great and normally hidden powers are evoked and manipulated by those who consciously act as their representatives for the benefit of the candidate or, as in the equinox ceremony, for that of all the members present. it is therefore against this background of heightened consciousness that the cosmic drama of the equinox is enacted. the equinoxes are the two points where the ecliptic, i.e, that apparent path of the sun through the heav

ALEISTER CROWLEY MEDITATION

rent of thought is the blood of the mind, it is said that the magick cup is filled with the blood of the saints. all thought must be offered up as a sacrifice. the cup can hardly be described as a weapon. it is round like the pantacle- not straight like the wand and the dagger. reception, not projection, is its nature<magician is in the position of god towards the spirit that he evokes, he stands in the circle, and the spirit in the triangle; so the magician is in the triangle with respect to his own god> 82 so that which is round is to him a symbol of the influence from the higher. this circle symbolizes the infinite, as every cross or tau represents the finite. that which is four square shows the finite fixed into itself; for this reason the altar is foursquare. it is t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ritability, still subject to depression and even at times to hatred. oft that temper and hatred may be aroused by what we call just causes. injustice on the part of others, cruelty to human beings and to animals, and the hatreds and viciousness of their fellow men do arouse in them corresponding reactions, and cause them much suffering and delay. one thing must ever be remembrance. if an aspirant evokes hatred in an associate, if he arouses him to temper, and if he meets with dislike and antagonism, it is because he himself is not entirely harmless; there are still in him the seeds of trouble, for it is a law in nature that we get what we give, and produce reactions in line with our activity be it physical, emotional or mental. there are certain types of men who do not come under this cate

to realise more deeply that the whole process is a divine one, and that evil, so-called, is but an illusion and an inherent part of duality, giving place in time and out of time to a divine unity. evil is due to wrong perception and erroneous interpretation of that which is perceived. the achievement of true vision, plus right understanding, brings about freedom from the instinctual reactions and evokes that inner detachment which enables a man to walk at liberty in the kingdom of god. but what of the two fears with which the aspirant has peculiar concern? what of the fear of public opinion, and fear of failure? these are two potent factors in the life of service, and hinder many. those who are beginning to work in cooperation with the plan and are learning the significance of service are

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

tes through the medium of what we call substance or (to use a technical term of modern science, which is the best we can do at this time) through the ether of space. the consequence of this active interplay of life and substance is that a basic unity is constituted. father and mother are at-one. this unity is characterised by quality. through this triplicity of life-quality-form, the central life evokes and manifests consciousness, or awareness of response to all that is eventuating, but in a degree which it is impossible for us to cognise, limited as we are by our present relatively undeveloped point in evolution. students of this treatise must bear in mind, from the very start of their studies, the necessity for familiarising themselves with these four conditioning factors life-quality-a

iance the three-sided triangle the illuminator of the lotus the builder of the foundation the forerunner of the light the one who veils and yet reveals the dispenser of time the lord of space the universal mind the threefold wick the great architect of the universe and many others terms which indicate relation to light, to time, to space, to the manifested logos, to matter and to the "power which evokes the form" if all these names are studied in connection with modern developments or modern culture and science, it will become apparent how potent and influential in our day and time is this particular ray life, and how his energies (having produced the tangible objective worlds) are turned to the manifestation of our modern civilisation, with its material emphasis, its search as to the natu

77- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust learn to grasp the teaching correctly, and see it for what it is. some of it is written for a distant time, and the true significance of this treatise on the seven rays will begin to emerge as part of the general knowledge of humanity only towards the close of this century, unless the imminent outpouring evokes greater change than is now deemed possible by the watching hierarchy. some of the teaching is of immediate usefulness to all of you. some of it will throw light upon the problems of modern psychology, and link the many aspects of the science of the soul. disciples grow these days by finding out the reservoir of their soul's nourishment; they will discover that the source of their strength i

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

w weeks later it was known to the twelve, by the fact that peter at caesarea phillippi answered jesus' question out of the knowledge which he had attained upon the mountain. one of the twelve betrayed the secret to the high priest. this last revelation of the secret was fatal, for it brought about the death of jesus. he was condemned as messiah although he had never appeared in that role."19 this evokes in its entirety the question as to the nature of that mission which christ came to forward, and what constituted the will of god which he came to fulfil. three major points of view usually held by the orthodox christian might be enumerated as follows: 1. he came to die upon the cross to appease the wrath of an angry god, and make it possible for those who believe in him to go to heaven. 2

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

ification increases, with a growing desire for a larger range of satisfactions; the indwelling and animating soul becomes ever more deeply hidden, the prisoner of the form nature. the entire forces of the life are concentrated in the physical body, and the desires then expressed are physical desires; at the same time there is a growing tendency towards more subtle desires, such as the astral body evokes. gradually, the identification of the soul with the form shifts from the physical to the astral form. there is nothing present at this time which could be called a personality. there is simply a living, active physical body, with its wants and desires, its needs and its appetites, accompanied by a very slow yet steadily increasing shift of the consciousness out of the physical into the astr

patterns or fundamental ideas which take shape and appear to control the "way of a man on earth, as it is esoterically called, produce the conditioning here discussed. literally and curiously, this is not so. from the angle of esoteric thought, conditioning (if rightly understood) concerns the response, innate and inherent, of matter or substance, to the pattern. it might be said that the pattern evokes and awakens response, but that the conditioning of the resultant activity is determined by the quality of the response apparatus. this quality is inherent in the substance itself, and the interplay between the pattern and the conditioned material produces the type of sheath which the soul appropriates in time and space, in order to experiment and gain experience. it will appear more clearly

ly persists for a long time, a far longer one than is the case with the aspirant upon the first ray line of activity. however, when the second ray aspirant has understood and has availed himself of the opportunity and can see ahead the line between himself and the centre, then the "light breaks in" it is this period of crisis which presents the major problem to the advanced aspirants of today and evokes consequently the concern of the psychiatrist and psychologist. instead of treating the- 217- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust difficulty as a sign of progress and as indicating a relatively high point in the evolutionary scale and therefore a reason for a sense of encouragement, it is treated as a disease of the mind and of the perso

vers. b. the quality which might be expressed as the determination to stand in spiritual being and to comprehend the significance of the ancient aphorism, given frequently to third ray aspirants "cease from thy doing. walk not on the path until thou hast learnt the art of standing still. study the spider, brother, entangled not in its own web, as thou art today entangled in thine own" this crisis evokes understanding, which is, as many will recognise, an aspect of light. the aspirant slowly begins to work with the plan as it is, and not as he thinks it is. as he works, revelation comes, and he sees clearly what he has to do. usually this entails first of all a disentangling and a release from his own ideas. this process takes much time, being commensurate with the time wasted in building u

expression of the soul upon the physical plane, just as the soul is an expression of the monad upon the mental plane, and both are expressions also of that one monad. the use of this formula, which produces eventually a definite relation between the soul and the various aspects of the form, brings about a needed alignment, and again (as in the other cases considered previously) produces also, and evokes, a crisis. this crisis must be regarded as producing two lesser crises in the consciousness of the personality: 1. that in which there comes the achieving of equilibrium and what might be called a "balanced point of view" this balanced vision causes much difficulty and leads to what might be called the "ending of the joy-life and of desire" this is not a pleasant experience to the disciple;

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

pting a mystical one. a spirit of agnosticism (not of atheism) is of real value to the beginner and preserves him from the snares of the world illusion and of lower psychism. 2. any illumination which may come to you, throwing a flood of light upon a problem and revealing the way that you or the group should go. any intuition which corroborated by the reason carries one forward into knowledge and evokes the wisdom of the soul and its registration by the brain, via the mind. 3. any telepathic happenings between you and your fellow disciples. this telepathic interplay should be cultivated but it must be most carefully checked and counterchecked and the strictest accuracy preserved. thus we shall have the fostering of the spirit of truth, which is the governing principle of all true telepathi

nate to you upon the path, those who are the average people or the probationers who are treading the path for the first time. with this type of person you have much to do. is their effect upon you of the most desirable kind? 2. your inter-relation with those who are your equals upon the path and those whose vibration occultly "neutralises" yours, or "parallels in intensity" yours and consequently evokes from you (as evidence from them of status) no reaction practically, except a sense of well-being or comradeship- 88- discipleship in the new age- volume i copyright 1998 lucis trust 3. your recognition of those ahead of you upon the path who can if they so choose call forth from you or evince in you a powerful response. we are beginning to deal with the more occult subtleties in our work an

e attitudes in the early stages of expression (the first, third, and fifth) are lacking in this incarnation. i wonder, my brother, if you have noted the relation which exists between joy and radiation two key words which i gave you years ago for your guidance? radiation is a tangible substance and potency, producing effects. your radiation or "quality of effective auric contact" is recognised and evokes reaction upon the objective plane in your immediate environment and by those who contact you. it is the subjective, consciously focussed radiation to which i here call attention. this should produce effects without physical contact, and this should constitute your joyful service. joy is the most powerful impulse behind the right kind of radiation. i would ask you: how does a master reach hi

which holds you back. during the next six months take the following words and thoughts as seed thoughts in meditation: 1st month detachment from that which holds the self in chains. 2nd month release of the imprisoned self for service. 3rd month the burning ground whereon pure gold is seen. 4th month liberation of the inner light, and then the treading of the lighted way. 5th month radiance which evokes the light in others. 6th month sacrifice which reveals the glory of the self. be of good courage, my brother, and fear not. fear itself creates a glamour and the glamour hides the light. love freely those you love. june 1936 brother of mine: there is little that i need to do or can do. until "the sun moves northward" your work is difficult and yet of so simple a nature (when put into words)

is is not, therefore, the cooperation of the outsider who comes in to help, but the cooperation of one who is so closely associated with the problems and with those who are handling them that there is no sense of being apart, no critical reaction and no superior observation- 454- discipleship in the new age- volume i copyright 1998 lucis trust your first ray personality, plus your first ray mind, evokes in you a love of power and a desire for that pleasurable sensation which comes from speech which evokes acquiescence. this serves to place you "in the seat of the superior person" as the chinese call it. you will usually find, my brother, that it is easy to gather around you many little people, of relatively futile accomplishment (from the angle of world service) but that the finer minds ha

ALICE A BAILEY13 PROBLEMS OF HUMANITY

nal jealousies will not be controlling factors. to bring about these happier conditions, one major adjustment must be made and one fundamental change brought about. otherwise no hope of peace will be found on earth. the relation between capital and labour and between both of these groups and humanity as a whole must be worked out. the problem is one with which we are all familiar; it is one which evokes violent prejudices and partisanships and in the clamour of all that is being said and in the violence of the battle it might serve a useful purpose to approach the subject from a more universal angle and with an eye to the emerging spiritual values. first of all, it must be recognized that the cause of all world unrest, of the world wars which have wrecked humanity and the widespread misery

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

into activity through the study of symbols, the student must feel with, or be in some way identified with, the qualitative nature of the symbol, with the nature of that reality which the symbolic form veils. it is this aspect of symbolic reading that you are asked to study. students should ascertain, therefore, after due study of the form aspect, what the symbol is doing to them, what feeling it evokes, what aspirations it arouses, and what dreams, illusions, and reactions are consciously registered. this stage is an intermediate one between the exoteric reading of a symbol and the conceptual understanding. there is later another intermediate stage between conceptual understanding and esoteric comprehension and application. this latter stage is called "synthetic recognition" having studie

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

the hierarchy (the fifth kingdom) and humanity (the fourth kingdom) under the present divine plan; the domesticated animals fulfil, therefore, an analogous function between humanity (the fourth kingdom) and the animal kingdom (the third. these analogies are often fertile fields of illumination. as regards shamballa, the impression there received is not the result of invocation which in due course evokes extra-planetary response, as is the case between the hierarchy and shamballa, and the hierarchy and humanity, with certain changes during the process of stepping down or of descent. that which impresses shamballa and is received by the grand council of the lord of the world, comes via sanat kumara because he is in close contact with other planetary logoi or groups of planetary logoi, wieldi

and invocative centre of energy. that which he has received through the medium of his aligning channel becomes a potent factor in invoking a fresh flood of higher impression; it also makes him evocative upon the physical plane, so that the magnetic aura which he has engendered becomes increasingly sensitive to these spiritual inflowing impressions, and also increasingly sensitive to that which he evokes from his surrounding physical environment and from humanity. he becomes a power station en rapport with the hierarchy and he receives and distributes (in response to the evocative call of humanity and human need) the energy received. he also becomes a "receiver of light" and of spiritual illumination, and a distributor of light in the dark places of the world and into human hearts. he is, t

ough the use of this invocative demand oft speechless and not consciously expressed the disciples of the world can focus; they can employ it and thus generate an energy which will be strong enough to make a true- 64- telepathy and the etheric vehicle copyright 1998 lucis trust impact and a definite impression upon beings and lives found on levels higher than those in the three worlds. this impact evokes a reaction from these higher beings, and then a spiritual and intelligent interplay is set up which is of great value in promoting an added stimulus and an increased vitalisation of the normal and usually slow evolutionary process. this is happening today in an acute form and accounts for much that is taking place in the world of human affairs at this time. the spreading stimulation is of a

ote that, at this time and in this present world cycle, the most potent radiation and the widest range of influence is that of the hierarchy. apart from "giving life" to all forms upon and within the planet, the influence or radiation of shamballa is definitely and consciously restricted, until such time as the hierarchy and humanity can respond constructively. it is present, needless to say, and evokes response from those able to swing within its sphere of radiation; but it is felt that as yet there are too many forms of expression which could not react- 107- telepathy and the etheric vehicle copyright 1998 lucis trust correctly to the work of the "destroyer of forms" which is the most potent aspect of this first ray centre and the one which manifests first, because its work must be accom

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

ries is the place where the initial idea to institute activity takes form. it is the birthplace of ideas, and a true idea is in reality a spiritual impulse taking form subjective and objective. there originates the response of the soul to the highest aspect or quality of deity because there appears the "will to incarnate" the first ray aspect of the monad, responding to the first aspect of deity, evokes response from the first ray aspect of the soul and the first step towards incarnation is taken on that plane in the system which is the mental plane. aries "awakens the will to reach the lowest and there control, to know the uttermost and thus to face all experience" thus runs an ancient statement. the keynotes of the sign aries are four in number, all conveying the same idea. they can be e

nd and the seventh rays) are the exoteric and esoteric rulers of aquarius. you have, therefore, the following line of force to study: 1. alcyone in the pleiades, the mothers of the seven aspects of form life and the "wives of the seven rishis of the great bear" they are connected with the mother aspect which nurtures the infant christ. 2. aquarius the world server, the transmitter of energy which evokes magnetic response. 3. jupiter and uranus planets of beneficent consummation. the second ray of love and the seventh ray which fuses spirit and matter "to the ultimate glory" of the solar logos are in the fullest eventual cooperation. 4. humanity the focal point for all these energies and the divine distributor of them to individual man and later to the lower three kingdoms in nature. thus y

agittarius, we find emerging the service of the one life in terms of the service of the hierarchy, the planetary expression of the idea of service, whilst in pisces, there appears as a result of the entire evolutionary process the dedicated, trained and tested world server or saviour. it has been said that virgo "involves the service of the immediately present" or in other words that god immanent evokes reaction from the form side and is thereby served. the three crosses cosmic, systemic and human are profoundly interesting in their inter-relation; this we shall discover when we come to study with care their significance, position and energising effect in the zodiac both upon our planet and upon each other. this we shall do in a later part of this section of the treatise. virgo belongs to

great centre at shamballa and the human centre is a steadily growing fact, registered and noted by the watching hierarchy and- 220- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust making certain major changes inevitable and unavoidable. this augurs well for the future in spite of temporary misuse of the forces. necessarily and simultaneously, this interplay evokes response from the unprepared and the unready and from the wrongly oriented and the selfishly polarised person. this stimulates the will-to-power in the individual and fosters personality integration of the wrong kind and its enforced desires. thus, through these personalities and their wrong emphasis and teachings, nations also are misled again temporarily and the shamballa force is wrongly

lar system, being attracted thereto through analogous quality or under the law of contradictions or the law of contraries find their way to certain planets. thus they affect and condition units of life upon each of these receiving planets. we have seen man incited to progress by the nature of the forces of divine attraction and have noted the differing divine qualities which this play of energies evokes in humanity as well as in all other forms of life. we have perhaps emphasised almost to the point of bewilderment the vast aggregation of impelling energies which play throughout our cosmos; individual man may well be stunned by a sense of- 238- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust his helplessness and his unique futility. but this is only

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ish or replace an unusual word with one that is clearer, taking care, always, to preserve the sense as given. i have never changed anything that the tibetan has ever given me. if i once did so he would never dictate to me again. i want to make that entirely clear. i do not always understand what is given. i do not always agree. but i record it all honestly and then discover it does make sense and evokes intuitive response. this work of the tibetan has greatly intrigued people and psychologists everywhere. they dispute as to what is the cause of the phenomenon, and argue that what i write probably comes- 93- the unfinished autobiography copyright 1998 lucis trust from my subconscious. i have been told that jung takes the position that the tibetan is my personified higher self and alice a. b

oups. we as an organisation exact no service from them; we have no lodges, centres or meetings which we expect them to attend; we leave them free to work in any group, church, organisation or social and welfare activity which may appeal to them. our belief is that if we have given them anything of spiritual value, then they should take it and use it in the environment (no matter what it is) which evokes their interest or which demands their loyalty. this complete freedom to work and serve outside the arcane school is the reason why we have students with so many loyalties actively associated with us as students, but at the same time as actively working in other groups. you will find several kinds of theosophists and rosicrucians working in the arcane school as well as christian scientists

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

t he was- 232- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust going to his father. being an initiate of high degree, he meant that he was, occultly speaking "making restitution to the monad; ordinary people and those below the grade of an initiate of the third degree make "restitution to the soul" the fear and the morbidness which the subject of death usually evokes, and the unwillingness to face it with understanding are due to the emphasis which people lay upon the fact of the physical body and the facility with which they identify themselves with it; it is based also upon an innate fear of loneliness and the loss of the familiar. yet the loneliness which eventuates after death, when the man finds himself without a physical vehicle, is as nothing com

result of an activity hitherto undiscovered by modern science, for which the glandular system is responsible. the glands, in response to the call of death, inject into the blood stream a substance which in turn affects the heart. there the life thread is anchored, and the substance in the blood is regarded as "death dealing" and is one of the basic causes of coma and of loss of consciousness. it evokes a reflex action in the brain. this substance and its effect will be questioned as yet by orthodox medicine, but its presence will later be recognised. d. a psychic tremor is established which has the effect of loosening or breaking the connection between the nadis and the nervous system; the etheric body is thereby detached from its dense sheath, though still interpenetrating every part of

rroneously apply the term living to the ability of a form to manifest and express its quality and nature. yet livingness and quality exist apart from form and often come into major expression and usefulness through the application of the law of death. the fact of divinity and of divine origin is proved by the fact of life. this is oft overlooked, and the emphasis is put upon the concept that life evokes and supports a form which anchors the life-essence and proves the reality of its existence. it is the life of the one source of all manifesting forms which creates relationships and essential qualities, and though this has been affirmed ceaselessly it still remains a meaningless platitude. as men, however, begin to recognise god as energy and themselves as aspects of that energy, as they be

hysical plane and that, therefore, spirit is matter at its highest point of expression, and matter is spirit at its lowest. life differentiates itself into will and love, into great impulsing energies which underlie the entire evolutionary process and motivate its inevitable consummation. atma-buddhi, as energies, anchor themselves in the soul vehicle, in the egoic lotus, and their fused activity evokes a response from the substance of the mental plane which then makes its own contribution. its reaction produces what we call the higher mind, which is of so subtle a nature and so tenuous an emanation that it must perforce relate itself to the two higher aspects and become part of the spiritual triad. the vortex of forces established under the impact of the divine will, expressing divine pur

the head centre. 2. the stage wherein the healer directs a ray of that energy from the head centre into the "needed centre; it is there focussed and held steady. from that appropriate centre the stage of synchronisation with the corresponding centre in the patient's body is established; this is done, not by the healer sending a ray into that centre, but because the potency of the healer's centre evokes response from that of the patient; it acts like a magnet, drawing forth a definite radiation from the patient. this radiation, esoterically "lights up" the point of friction in the surrounding area and were the healer clairvoyant would thus enable him to see more clearly the seat of the trouble and, therefore, to arrive at a more accurate diagnosis. ordinarily, the spiritual healer is depen

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

literature of the world is also brought to his attention. the general level of world information is high but usually biassed, influenced either by national or religious prejudices, serving thus to make a man a citizen of his own country but not a human being with world relations. world citizenship is not emphasised. the teaching imparted stimulates the latent mass consciousness of the child, and evokes the memory (racial and individual) through the impartation of facts uncorrelated facts most of them unrelated to daily living. these facts could serve (if used as seed thoughts in meditation and technically employed) to recover from that race consciousness and racial memory, not only national history but past history as well. i mention this in order to emphasise the danger of such undue emp

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

importance and so impress upon you the necessity for your individual teaching taking a secondary place; it is of less importance than the group development and the service of humanity. you will all awaken some day to the realisation that the science of service is of greater importance than the science of meditation, because it is the effort and the strenuous activity of the serving disciple which evokes the soul powers, makes meditation an essential requirement, and is the mode ahead of all others which invokes the spiritual triad, brings about the intensification of the spiritual life, forces the building of the antahkarana, and leads in a graded series of renunciations to the great renunciation, which sets the disciple free for all eternity. i am giving you here certain needed hints and

rs of training; this present phase is in the nature of a cul-de-sac. eventually he will have to retrace his steps and admit the reality of the time lost lost in the moment of humanity's greatest need. yet he will retrace his steps. i mention this as it is a typical instance of the effects of this glamour) 3. the stimulation to which the lower vehicles of a disciple are unavoidably subjected. this evokes a full expression of all his inherent qualities, both good and bad. everything in his nature- 47- discipleship in the new age- volume ii copyright 1998 lucis trust is intensified, and the more mental he may be, the more he is consciously aware of these revelations. if his orientation is towards his life expression in the three worlds, a phase of depression, of self-accusation and frequently

cative appeal rising from the three worlds, and mainly to the invocative appeal carried forward consciously by all who pray, all who make mystical appeal and all who employ the method of occult meditation and direct invocation. 2. meditation is the instinctual mode whereby the hierarchy in response to the invocation from the three worlds approaches the higher centre, shamballa; then the hierarchy evokes the energies, the beings and the spiritual inflow which hierarchical service in the immediate future requires. it is also in a unique sense the technique whereby the masters themselves prepare for the sixth initiation, thus conditioning the path of life upon which they will eventually find themselves and pass thence to higher cosmic undertakings. you can see, therefore, why i have laid such

tion. he is not now totally blind nor does he move forward entirely in the dark. there is enough light in him to bring to him what is called the "little revelation" and, in that light, will he see the greater light and arrive at a truer perception. he sees himself, and that for aeons the disciple has ever been able to do. but now he also perceives and recognises his brother in the light, and this evokes personality reactions and he has to adjust himself not only to himself as he discovers himself to be, but likewise to what he finds his brother also to be. this is no easy adjustment to make, and this the earlier imparted rules of the road*(15) will have indicated to you. i would like here, my brother, to list for you the most important of the statements made by me in the previous instructi

s: 1. that the great changes being brought about in the hierarchy, and in order to make the work of the new age adequate and to establish a closer rapport with shamballa, have been the result of the work done by the working disciples of the world. why the working disciples, brother of- 208- discipleship in the new age- volume ii copyright 1998 lucis trust mine, and not by the masters? a hint ever evokes a question, and it is in the answering of these questions that the disciples learn and eventually become masters. 2. that human planning and thinking, as the future is faced, are the first indications in the history of mankind of the emergence of the will aspect. can you answer the question: why is this indicated? 3. that disciples in all ashrams have the task of "modifying, qualifying, and

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the fact that the outstanding characteristic of the human consciousness is the sense of the innermost or the real, a recognition of subjective destiny, and an innate knowledge of and reaching out to the unknown god. therefore, any truth or presentation of truth or method which has in it the possibility of producing a nearer approach to divinity or a more rapid understanding of the "deeper being" evokes an immediate response and reaction. there is consequently much need for caution and considered action- 37- the externalisation of the hierarchy copyright 1998 lucis trust i have already indicated to you the form that the religion of the new age will take (see the reappearance of the christ. it will be built around the periods of the full moon, wherein certain great approaches will be made t

t atlantean laya-yoga, or the yoga of the centres. according, therefore, to the condition of the sensitive bodies of the planet, of nations and of individuals, so will be their reaction to the five kinds of inflowing forces. the shamballa force, for instance, in making its impact upon first ray types, and upon the other ray types on that line of major energy the third, fifth and seventh ray types evokes widely differing results than when it makes an impact upon the second ray line of energy; the results of the impact of shamballa energy upon the first ray individuals and nations can be potent in the extreme. this impact, being relatively a new one to humanity, evokes in the world today all the political and organisational changes which are so prevalent and so disturbing. there is little th

rds of karma signify, symbolically and from the angle of their inner meaning, relationship, enlightenment, pain and return. ponder on this. they are all peculiarly active at this time, and in their activity lies the hope of humanity. ancient karmic events it is not my intention to explain or elaborate the subject of karma. this occult yet fundamentally exoteric theme, the law of cause and effect, evokes a general recognition when called by this name. when called the law of karma, it is immediately regarded as mysterious, oriental and new. called (as it sometimes is) the law of retribution, an entirely erroneous connotation has become attached to it. today, the karma of humanity is descending upon it. i would remind you, however, that the continuous emphasis laid upon the malevolent aspects

n at present) and the method of god, which is love; it provides also the link between the buddha, temporarily embodying will-wisdom, and the christ, embodying love-wisdom, and also between humanity, focussed in consciousness through the christ, and the hierarchy, focussed in consciousness through the buddha. owing to the stress of humanity today and the urgency of the response which that distress evokes in the hierarchy, the synthesis of these two reactions to the world crisis can prove adequate to bring in that outside assistance which could end the conflict along right lines and bring not only relief, but illumination to the human consciousness. but again speaking here to a representative body of aspirants and disciples i would state that the focus and the emphasis is not yet adequate to

over the air is the symbol. man is rapidly mastering the four elements. he cultivates the earth; he rides the waters; he controls the electrical fires of the planet, and he flies triumphant through the air. the question now emerges: what, my brothers, next? another transcendence lies ahead. it is one of the things which the coming avatar will reveal. with the lesser leaders, whom the human spirit evokes to its assistance, i shall not deal. i seek to unfold somewhat the doctrine of divine messengers, of avatars. from whence come they? what is their nature? who are they and what is their relation to humanity, to the hierarchy and to still greater groups of lives? these are questions which normally arise and need clear answering. an avatar is a being who having first developed his own nature

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

lity, which seems to him to be almost a form of aloofness and which in no way feeds in him those elements which are- 47- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust of a personality nature; he therefore suffers. those left behind as a part of his old life in no way comprehend his basic (even if undeveloped) impersonality. this attitude of theirs evokes in him, when sensed, a resentment and a criticism which he realises is not right but which at this stage he seems unable to avoid, whilst those he criticises endeavour to tear him down or (at the least) to make him feel despised and uncomfortable. in the early stages he takes refuge from those left behind by withdrawing himself and by much unnecessary and almost obtrusive silence. he learns

disciples whom he has prepared for initiation. it relates also to the still higher identification of the christ with those initiates who are taking the fourth and fifth initiations, such as the master jesus in the experience referred to above. christ is no longer the initiator, but stands to the initiate as the master does to the disciple. it is a curious phase of "identical participation" which evokes no reaction from the master or the master of the masters, the christ, except in so far as it enables the divine participator himself to face another area of darkness, veiling and hiding a still more supernal glory. the above paragraph is far beyond the comprehension of the average student, but will be comprehended by those whose eyes are open to be blinded. students must remember that the f

ul has its station on the higher levels of the mental plane, as well you know. in connection with the forms of expression to which i have referred above cycles, civilisations, cultures, races, kingdoms in nature and so forth their destruction is brought about from still higher sources than the three worlds in which they manifest. this destruction takes place under the direction of shamballa as it evokes the will of the hierarchy or some particular ashram or some member of the hierarchy in order to produce a predetermined result in the three worlds in line with the purpose of god. it might be said (accurately to a certain esoteric extent) that the destruction brought about in obedience to this fourth word in rule xiv is the destruction of some aspect of the plan as it has been functioning i

mong the various ashrams, and is one of the sources of hierarchical unity. putting it in other words, it is the service of the plan which binds the seven ashrams, with their subsidiary ashrams, coherently into the one great ashram. the plan is the expression of the purpose or the will of god. 3. this shamballic magnetism not only relates the ashrams to each other, but it is also the potency which evokes the will or the first ray nature inherent in every man but which is only consciously and definitely unfolded within the periphery of the great ashram. 4. in a mysterious sense, it is the life of that seed or germ which will come to fruition in the third solar system: a. in the "centre which we call the race of men" the potency of intelligence (developed in a previous solar system) is brough

the initiate of the second ray. he who works upon the third ray must reach the path from here to there. the initiate of the fourth ray arrives at the will aspect when conflict steps into its rightful place and causes no undue concern. these four attainments mark the goal for men and sway them all upon the lower point of consciousness. the ray of vision and of application indicates the way direct, evokes the will to follow, and welds the love of god, the love of man and all that breathes into the purpose underlying all, and towards that purpose and its earthly consummation the seventh ray gives all it has" it has not been easy to put these abstruse ideas, expressed in the most archaic language and symbolism, into modern terms and words. i have but conveyed the general idea the collaboration

ALICE BAILEY THE LABOURS OF HERCULES

cross and the planetary rulers virgo is one of the arms of the mutable cross, with its opposite sign of pisces, and the airy gemini and fiery sagittarius completing the four arms. it is the common cross of those who have probationary status. its description is as follows "the mutable cross is the cross of the holy spirit, of the third person of the christian trinity, as it organizes substance and evokes sensitive response from substance itself (note the beautiful correlation of this statement with the fact that the holy spirit over-shadowed mary) on this cross the man reaches the stage of acquiescence and aspiration, and so prepares himself for the fixed cross of discipleship. it is notable that "the mutable cross of the personality dedicates the- 70- the labours of hercules man who is cru

BLUE EQUINOX

gs above the universe of things, into the dark impertinence of the mirrored lies of sense. yet, when i sought the stars to espy and ree the runes of destiny, mine eyes their wonted office failed, so diligently god had veiled me from myself! i could not hear the drone and rustle of the weir. no help in that world or in this! i was alone in the abyss. no whence! no whither! and no why! not even who evokes reply. no vision and no voice repay the sevenfold sacrament 191 my will to watch, my will to pray. vain is the consecrated vesture; vain the high and holy gesture; vain the proven and perfect spell enchanting heaven, enchaining hell. unyoked the horses from the car wherein i waged celestial war: mine angle sheathes again his sword at the interdiction of the lord. even hell is shut, lest spi

BOOK OF JASHAR

manuscript. it is written in counterpoint to genesis, and so we must suppose that the author wants us to read it as fiction, not as dogma. indeed, the manuscript may prompt us to ask whether a taboo on using god as a literary character might in some ways limit and weaken our modern fictional literature. but why should anyone use god as a character in a story, if it puts readers on their guard and evokes images of the doctrines that launched a hundred religious wars? it would not be hard to rewrite the narrative without mentioning god "at god's first word" becomes "at first "god put a blessing on noah's porridge" becomes "noah's porridge was remarkably good" etc. but including god in the story serves as an effective literary device for expressing the fundamental importance of events. god se

DION FORTUNE MYSTICAL QABALA

ing on to symbol in an unbroken chain of associations; symbol confirming symbol as the many-branching threads gather themselves together into a synthetic glyph once more, and each symbol capable of interpretation in terms of whatever plane the mind may be functioning upon. 13. this mighty, all-embracing glyph of the soul of man and of the universe, by virtue of its logical association of symbols, evokes images in the mind; but these images are not randomly evolved, but follow along well-defined association-tracks in the universal mind. the symbol of the tree is to the universal mind what the dream is to- the individual ego- it is a glyph synthetised from subconsciousness to represent the hidden forces. 14. the universe is really a thought-form projected from the mind of god. the qabalistic

rk, which is regeneration. 81. the characteristic virtue of the sphere of tiphareth is devotion to this great work. devotion is a very important factor in the way of initiation that leads to the higher consciousness, and we must therefore examine it carefully and analyse it into the factors of which it consists. devotion might be defined as love for something higher than ourselves; something that evokes our idealism; which, while we despair of becoming equal to it, yet makes us aspire to become like it "beholding as in a glass the glory of the lord, are changed into the same image from glory to glory" when a stronger emotional content is infused into devotion and it becomes adoration, it carries us across the great gulf fixed between the tangible and the intangible, and enables us to appre

e sphere of the concrete mind how right it is that the qabalab should give the supreme virtue as truthfulness. 38. the correspondence in the microcosm is given as the loins and legs, in accordance with the astrological ruling of the planet mercury. 39. the symbols associated with hod are given as the names and versicles and the apron. the names are the words of power wherein the magus sums up and evokes into conscious ness the multiform potencies of the beni elohim. these names are by no manner of means arbitrary and barbaric vocables, without etymology or meaning. they are philosophical formulae. in some cases their interpretation is etymological, as in the case of the egyptian deities, whose names are built up out of the names of potencies and symbols when used to indicate composite forc

is necessary to study them. were it not better to turn the mind away from them and prevent the images of such evil forces from formulating in consciousness? in answer to this question we may cite the precepts of abramelin the mage, whose system of magic is the most potent and complete that we possess. according to his system, the operator, after a prolonged period of purification and preparation, evokes not only the angelic forces, but also the demoniac ones. mystical qabala page 203 3. a good many people have burnt their fingers with the system of abramelin, and the reason is not far to seek; for if we examine their records we find that they have never followed the system in its entirety, but picked out a ceremony here and an invocation there for performance as the mood took them. consequ

ELLIS LOW TWELVE 1907

summit of the rocky mountains. i might dilate upon the beauty of the evening upon which we met-the calm radiance of the moon and stars, the 178 on the summit of the rocky mountains grandeur of the surrounding scenery. we exchanged fraternal greetings, spoke kind words one to another, and gave ourselves up to the enjoyment of that elevation of spirit which masonry, under such circumstances, alone evokes; and when we left the summit of that glorious range of mountains, to descend to our camp, each felt that he had been made better and happier for this confidential interchange of masonic sentiment. men when separated by distance from their homes and all that is dear to them upon earth, and uncertain as to the exposures and perils that lie before them, are apt to reflect upon those events in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ugh there is widespread sadomasochistic literature for those addicted to flogging and related practices, there has been little attempt to analyze the psychosomatic basis of flagellation. in his book the function of the orgasm (1942) wilhelm reich explains masochism as a compulsion neurosis arising from sexual anxiety; he does not accept that real pain is desired.rather that the suggestion of pain evokes inhibited pleasure sensations in individuals with long-established sexual inhibitions. this inhibited pleasure, reich says, is a longing for release from tensions and is expressed biologically in the organism as in well as the psyche. the historical facts of the association of actual pain and injury with flagellation, however, would indicate that reich s explanation does not go far enough

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

able voyage commenced again. century after century passed in this way, the ill-fated vessel gradually becoming familiar to all who sailed the north sea or lived by its shores. the legend did not disappear with a more skeptical age, for richard wagner evolved a drama from the legend, and his powerful music.charged so abundantly with the weirdness, mystery, and glamour of the surging ocean. vividly evokes the dutchman s ship driving before a gale, the criminal sitting terrified and hopeless at his useless helm. sea monsters among persistent legends of the sea is the belief in great monsters of the deep. the sea serpent has been reported since earliest times. the roman historian pliny the elder (ca. 23.79 c.e) described in his naturalis historia how a greek squadron on a voyage for alexander

. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. sigil a sign or seal for an occult entity. sigils, especially those that are the marks of angels, deities, or demons, are often used on amulets and talismans. according to occultists, such signs are like the signatures of gods and other supernatural entities, and the inscribing of such sigils evokes the entities that they symbolize (see also yantra) in this century, the art of creating sigils was recreated by artist- magician austin osman spare. he saw in sigils a means of concentrating the magical will. he would write his magic intention or will down in a sentence or word, and then combine the major letters (without repeating any letter) into a patterned shape, the sigil. the symbolic

ew moon during the first hour after sunset, would repeat a prayer that the angel anael might command and ordain his companions to act as they are instructed, that is, to assist the operator in divining from the mirror. he or she would then cast a suitable perfume upon burning coals, at the same time uttering a prayer. after repeating this process three times, the person breathes on the mirror and evokes the angel anael. the sign of the cross is then made upon the operator and upon the mirror for 45 days in succession, at the end of which period, if all goes as planned, anael appears in the form of a beautiful child to accomplish the operator s wishes. sometimes he appears on the solomon, mirror of encyclopedia of occultism& parapsychology. 5th ed. 1434 fourteenth day, according to the devo

FRATER ELIJAH ANGELS OF CHAOS

. i/4a: the represents the first excursion. dreamscape, the land of miasmic mists on the border conscious realms. this is (in reality) overlapped completely with perceptions (at times being more apparent than others. the goddess of dreams and silence governs here. as the sum-mind is the gateway of archetypes, it is older than this race itself, but is continually molded by us. an automatic drawing evokes this in the viewer. i/4b: an image of our lady babalon whose gateway is 156. she is her. the number 156 commonly depicted by erisians under the number 23: 2-3= 1, 2+3= 5, 2*3= 6. she being of many faces, both terrible and wonderful. i/5a: a brief struggle of the author and writer, as i questioned the formulation of this book. babalon passed her chalice and helped me free myself for easier c

GOETIA LUCIFERIAN

a serpent and spits flames. his feet are webbed as a goose and sits upon an infernal dragon. asmoday appears with a lance and spear, the color of the flag on the banner is crimson with a black dragon upon it. he is the choice power under amaymon. this powerful daemon inspires astronomy, geometry and earthly arts. asmodai also inspires invincibility by the development of strength and will. as one evokes asmoday, a seeming cloud of black and gray smoke appears in the mirror it seems to move beyond the mirror from the circle yet this is a seeming illusion if ones concentration of will is upon the circle, hold it fast to the meeting place of spirits. asmoday may be summoned by self-enchantment as in karezza (karezza is masturbation without climax, always willed) or other means. a sex magickal

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

roup of musicians: meade layne, jacob frank, aleister crowley, mark probert and max theon, with fireman in the foreground dancing to the music. perhaps suggesting the following? i see o nights among the whins the devil walking widdershins. aleister crowley the devil s conversion, from konx om pax. it is this sort of thing we are referring to when we speak of art as cipher. the image here, for us, evokes this poem from konx om pax. we recommend the entire poem, but only quote the first line, above. in the gathering of the musicians, and the devil walking widdershins we can see a couple of pentagrams. the right and the averse. the apex of the right pentagram is crowley. the apex of the averse pentagram is fireman. even the angles of the heads and the directions they point suggest this. not o

HANDBOOK OF EGYPTIAN MYTHOLOGY

e of fixing the length of all creatures lives, decrees that their years will be cut short. in the tale of the shipwrecked sailor, the serpent deities are suddenly destroyed by fire. only the great serpent (the creator) and his little daughter (the eye goddess/maat) survive the holocaust. the serpent god warns the sailor that when he leaves, the island of the spirit will sink beneath the sea. this evokes an image of the primeval mound, the place of creation, being covered by the nun again. in coffin texts spell 1130, after the creator has described the gifts he has given to humanity, he goes on to say that after millions of years he will become one with osiris. when this happens, there will no longer be a division between life and death, and everything on earth will go through a period of c

maat) is the place where the souls of the dead come to be judged. the hearts of the dead were weighed against the feather of maat, and her image sometimes surmounts the scales. if, like ra, the dead person had maat in his or her heart, the scales would balance and the deceased would be declared true of voice or justified (see figure 7. a hymn from the time when egypt was occupied by the persians evokes the beautiful face of maat shining from the heart of ra. the goddess is urged to reside in the tongue and the head of the persian king, so that he will do maat. during the greco-roman period, maat seems to have lost her central place in egyptian religion, and some of her functions were taken over by isis. see also birds; isis; kings and princes; shu and tefnut; thoth 160 handbook of egyptia

HP LOVECRAFT A DARK LORE

d under the very shadow of the finest georgian steeple in america, i found him at work in his rooms, and at once conceded from the specimens scattered about that his genius is indeed profound and authentic. he will, i believe, some time be heard from as one of the great decadents; for he has crystallised in clay and will one day mirror in marble those nightmares and phantasies which arthur machen evokes in prose, and clark ashton smith makes visible in verse and in painting. dark, frail, and somewhat unkempt in aspect, he turned languidly at my knock and asked me my business without rising. then i told him who i was, he displayed some interest; for my uncle had excited his curiosity in probing his strange dreams, yet had never explained the reason for the study. i did not enlarge his knowl

HP LOVECRAFT THE CALL OF CTHULHU

and under the very shadow of the finest georgian steeple in america. i found him at work in his rooms, and at once conceded from the specimens scattered about that his genius is indeed profound and authentic. he will, i believe, be heard from some time as one of the great decadents; for he has crystallized in clay and will one day mirror in marble those nightmares and fantasia which arthur machen evokes in prose, and clark ashton smith makes visible in verse and in painting. dark, frail, and somewhat unkempt in aspect, he turned languidly at my knock and asked me my business without rising. when i told him who i was, he displayed some interest; for my uncle had excited his curiosity in probing his strange dreams, yet had never explained the reason for the study. i did not enlarge his knowl

ISIS UNVEILED

accepted by the church. we might 611 volumes with proofs of undeniable confederacy between the exorcizers and the demons. their very nature betrays them. instead of being independent, crafty entities bent on the destruction of men's souls and spirits, the majority of them are simply the elementals of the kabal- ists; creatures with no intellect of their own, but faithful mirrors of the well which evokes, controls, and guides them. we wiu not waste our time in drawing the reader's attention to doubtful or obscure thauma- turgista and exorcizers, but take as our standard one of the greatest saints of catholicism, and select a bouquet from that same prolific con- servatory of pious lies. the golden legend, of james de voragine* st. dominic, the founder of the famous order of that name, is one

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ersonal and limited in the world of man down, in inhalation, to a point, and up, in exhalation, from that point. so jacob booehm. 314 the rosicrucians. all lies between hermetic rarefaction and condensation, mortal and spiritual both. is not the devil the deep darkness or matter? the terra damnata et maledicta, which is left at the bottom of the process of the supreme distiller, who condenses and evokes the light from out of it? is not lucifer the lord of the false light and the splendours of the visible world? can the prince and ruler of this relegate or lower world soar with his imitations? can the adversary pass into the region of god's light? can he rise anew to combat in that heaven where he has already encountered the mighty ones who have driven him down; and can he there spread agai

LAITMAN M BASIC CONCEPTS IN KABBALAH

, we receive larger portions of light until we reach levels where we can receive all the light (absolute, infinite delight) that was destined for us from the dawn of creation. every soul is surrounded by spiritual light. although beginners in kabbalah may not understand what they are studying in the. t h e p u r p o s e o f k a b b a l a h 25 authentic sources, their powerful desire to understand evokes the upper force that surrounds them, and the effects of this upper force purify and thus elevate them. if not in this life, then in the next, every person will feel the need to study kabbalah and to receive knowledge about the creator. the light surrounds the human soul from the outside until one reaches a spiritual level where the light begins to permeate it. the reception of the light wit

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

oy watching me willingly accept your offering. so it turns out that you can receive pleasure only to the extent that i enjoy your offering. host: i know exactly how much you like this food and how much of each dish you can eat. therefore, i ve prepared these five courses. after all, i know your desire for this and that dish and not for any other thing in your life. knowing how much you enjoy them evokes the the dining table- 45- sensation of your pleasure in me. it also pleases me that you enjoy my dishes. i have no doubt that the pleasure i receive from you is genuine. guest: how can i be sure that i amenjoying these dishes only because you want me to, and because you ve prepared all this for me? how can i be sure that i shouldn t turn you down because by receiving from you i will actuall

status symbols (wealth, fame, natural (family, criminal (pleasures experienced at the expense of others lives, illegal (pleasures experienced at the expense of others property, amorous (romantic pleasures, and more. all of these are understood by society, even though some of them are condemned and punished. but there is a certain type of pleasure, unacceptable in any type of society, that always evokes protest. it causes enormous funds to be spent on attempts to combat it, even though the damage it causes society is, perhaps, the least significant. for example, drug addicts are, as a rule, unpretentious people who are deeply absorbed in their inner sensations. why, then, do we not allow our fellow human beings to engage in pleasures that pose only a small threat to society- 84- attaining

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

h has to offer. the wisdom of kabbalah says that around us there is only the upper light, a single force in a permanent, unchanging state. nothing exists besides this upper light. in such a state, the words existent or nonexistent mean the same because we only measure changes. when there are no changes, there is nothing to measure. within each of us is a gene, a bit of information that constantly evokes in us new sensations and emotions. we picture the world from within these sensations, which is where we derive the awareness that we exist. all these processes occur within us and design our perception of the outside world. actually, nothing exists outside of us, but our picture of reality appears as if it were outside of us. the concept i am presenting here was described by the greatest ka

now and again we still feel as though these forces actually exist. the truth of the matter is that we are searching for them every single moment. we want to know about the world we live in because if we do not, we will never be freed of the sensation of uncertainty, to live in peace and confidence. we are curious to understand the world we live in and to improve our state of being. this curiosity evokes questions such as, who am i? where am i? what shall become of me? such questions prompt us to strive to know the reality in which we live. reality is divided into two parts: the human being and his or her surroundings. some claim that we should only study and change ourselves, asserting that by so doing, we will feel tranquil and regard the world more positively. others, however, say that w

in our five senses, and the outside repa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 108 ality. as a matter of fact, the sensation of the outside reality overshadows the sensation of the reality perceived in our five senses because it is far more intense, boundless, and unlimited. c r o s s i n g t h e b a r r i e r when the upper force appears to a person as loving and evokes the form of bestowal in that person, one crosses the barrier and enters the spiritual world. this process is very similar to the way photographs were developed. when i was a child, we would take pictures on a film and dip the film in chemicals to develop the pictures. when the film was immersed in the chemicals we would watch how the picture gradually became clearer. we are used to treating

this world. reception by egoistic interest, called corporeal reception, pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 110 is disqualified, and the person transcends to reception in the soul, called reception in order to bestow upon the upper force. for one to begin to receive in order to bestow, one must feel the upper force. the sensation of the upper force as a giver evokes shame in the receiver, resulting in that person s decision to receive only on condition that he or she can return pleasure to the giver. yet, the upper force is hidden in our world. were it disclosed, we would all enjoy a twofold egoistic pleasure, from the pleasure and from the contact with the upper one. such a state would egoistically lock us on the upper force extracting pleasure from i

vations are merely new models inside our own minds. once we acquire a true vision of reality, we feel that the previous vision was completely fictitious, like a dream. if we want to perceive the actual reality, we must build real models within us. this is the meaning of the ascent from the fictitious world to the real world. indeed, this is why humankind was given the wisdom of kabbalah, and what evokes these models within us. 123 p e r c e p t i o n pat t e r n s l e a r n i n g m o d e s our tools of perception can never perceive the essence, regardless of our degree. although what we perceive is indeed the essence, we can only perceive it through matter, and we cannot even imagine what the essence itself is like. moreover, we cannot even want to perceive the essence. for example, none o

LAITMAN M THE PATH OF KABBALAH

egoism is harmful, and to ask the creator to change one s intention from receiving for self to receiving for the creator. shame appears in malchut of ein sof when it understands the meaning of behinat shoresh, of keter. it is a state where there is a sensation of absolute contrast between man and the light of the creator. malchut itself cannot feel the light itself, only the properties the light evokes. the light itself has no properties; it is abstract. malchut discerns properties because of the influence of the light on its own attributes. all our reactions are compulsory and useful. this includes the spiritual reactions of our souls as well as our animate, physical reactions. it is a common concept that every disease is a result of the body s attempts to maintain its balance. t h e pa

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

steries of mithra the lowest order was that of the ravens- a name which signifies that they were allowed only to repeat that which they had heard, precisely as a raven or a parrot does; for in all these ancient systems students were strictly forbidden to launch out upon the perilous waters of originality until they were thoroughly grounded in the established principles of philosophy. the s c also evokes or calls to the assistance of the man who uses it a particular class of non-human intelligences of the subtle world. 393. in view of the great influence of this s c of power, all will see the necessity that it should be preserved with the greatest care and secrecy. if it is made wrongly, not in exact form and at the proper place, the effect will be lost. in these matters we are working what

LOGOMACHY OF ZOS

n the internet plans for a supersonic jet, would you build and fly iisthe logomachy of zos by austin osman spare wisdom is a stasis: knowledge is like the 'snake of eternity, constantly eating itself and never finishing. more bathos: connexity of all our bloody selves to ego is a nightmare commanded by the overlooked, unobeyed latencies of return, essential for re-union. ego expands by that which evokes mutual effluxes; therefore look for the theocentric in the egocentric. if god personalizes our deficiencies, then, we thus personify his? subject understanding object by 'as if' may become, with courage, an ingressive emotional experience giving mutual expression. falsehood, and all sham conceits, are the reflected memory of the derelated and forgotten event resurging, re-exhibiting for val

LUCIFERIAN SORCERY

azazel. it is though this exercise of invoking the green man or green woman, that one may proceed later to darker areas of bestial exploration, such as lycanthropy and spiritual transformations of mind above flesh. the union of both brings the announcement of our becoming in the world of manes and shades of the dead. the daemonic aspects of the witches sabbat path are quite real, however once one evokes and invokes the spirit of these dark lords shall they be revealed as positive. the christian inversion of pagan gods is only visible on the surface, thus beyond separation from god to daemon is one in the same. we are both the garden of pleasure and the catacombs of the dead and their necromantical desire. 16 the grand circle of magickal awakening is the triple hermetic circle, developed fr

MASTERING WITCHCRAFT

ber i and ending at 9. with each number, as in your square of mercury variety. the square of saturn 4 9 2 3 5 7 8 1 6 concentrate on hertha's image and chant a phrase which suggests the earth power to you. this can, again, be composed of a list of the goddesses' names such as "rhea, ceres, hulda, vesta" or simply "hertha, bless this house and all who live in it" or even a stanza from a poem which evokes the feeling of safety, protection, or prosperity, such as the hertha invocation already mentioned or any other verse you care to choose. it need not be directly connected with the home. if it is, so much the better. when you have completed square 9, turn the paper over and draw a very simple plan or sketch of your house, surrounding it with three concentric circles, drawn clockwise and begi

n to the one he carries in his hand. he is known by a variety of names to witches in addition to that of lucifer: cernunnos, mamilion, robin, dumus, hu, janus or dianus, barabbon or barabbas among others. his symbolism is partly akin to that of thunor, the norse thunder god of battle, and again of pan and dionysus, the classical gods of ecstatic debauch and revelry. in his alignment with fire, he evokes memories of vulcan (hephaestus) and wayland smith. as vulcan is the suitor of venus and pan of diana, so is the horned one the pursuer of habondia. however, many witches who belong to female-oriented covens which focus their attentions more on the goddess than the god argue that the boot is actually on the other foot. their contention is that it was, and is, the goddess who took the initiat

MICHAEL FORD WITCHMOON

l and demonic incarnations, like flesh taking atavisms which would drive one to the brink of madness and death. the primal stygian daemons who stand waiting at the threshold are going to run through the gate finally and i can only hope that the couple who undertake this rite are willing to reap the consequences of such an undertaking. this is black magick in every sense of the word, it creates or evokes an offspring of your sorcery. the spirit is first given essence through the desire and will of the couple. energy is fed to it by belief and the blood offering. this is obtained from the workers themselves several days before and fed into a jar, so that the blood may coagulate. the blood given would give the entity initial substance, while the intercourse and sexual energy within the circle

MICHAEL WYNN THE SOUL TRAVELERS

al operation on the spirit of the satanist. after being summoned in ritual, these beings bring the participant from the human to the vampiric condition. vampires favor their own, and often make stars and power magnates out of each other. my guess is that it is hard, if not impossible, to rise through the ranks of the illuminati while remaining in the human condition. in ritual, the satanist often evokes these beings and feeds them the lifeforce he has collected from humans. this offering of life-force appeases the gods, and makes them more willing to perform the transformation (or any other duty the satanist chooses. these beings are said to loosen the astral ties, making the worshipper more vampire with each communion. the satanist will often speak to the infernal ones with the highest of

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

e [i.e, nukva. rather, it is captured by the forces of evil. this is the mystical meaning of the verse, gand g-d saw the earth, and behold, it was corrupt, for all flesh had corrupted its way on the earth. h2 the verb gto corrupt h (hashcheit) also means gto waste. h thus, the phrase gfor all flesh had corrupted c h can also mean, gfor all flesh had wasted its way on the earth. h this immediately evokes the story of judah fs son onan, where we are told that gwhen he engaged in marital relations with his [dead] brother fs wife, he wasted it on the earth, in order not to give seed to his brother. h3 the verse describing the state of the earth before the flood thus indicates that wasting seed was rampant. gthe earth h refers to the supernal gearth, h [which was destroyed] and in what did its

es tangible, understood, and thus appreciable. wine, however, if drunk in excess, can make a person lose his bearings, just as the logical reasoning of binah can lead a person astray if taken to excess [this king] is therefore called hadad, as it is written, gno more do the men who trample grapes make wine in their presses; i have made their shouting [heidad] cease. h5 this name thus phonetically evokes the image of joyful wine pressing. this is also why he is called gben badad, h referring to yesod, gwho dwells alone [badad, h6 inasmuch as the [sefirot on the side of evil] do not yet exist as male and female. the word badad means galone. h yesod serves primarily to bond the male and female partzufim, but in the world of tohu the sefirot are not yet developed as such. furthermore, the word

ok six hundred choice chariots, and all the chariots of egypt, manned by militia. h8 [mystically, this means that] the patron angel of egypt summoned his entire chariot to prosecute [the jewish people. pharaoh, the king of egypt, was the earthly manifestation of the gguardian angel h of egypt, the spiritual distillation of the evil(s) embodied in egypt. the imagery of the chariot (hebrew: rechev) evokes that of the celestial chariot (merkavah, from the same root reish-kaf-beit) ezekiel saw in his famous prophetic vision. there, the 1 exodus 13:19. 2 genesis 41:55. 3 bereishit rabbah 91:5. 4 exodus 12:38. 5 rashi ad loc. 6 see rashi on exodus 32:7. 7 sotah 13a. 8 exodus 14:7. the arizal on parashat beshalach (2) 8 gchariot h depicts the array of spiritual forces of holiness that were depart

elements of these sefirot] were absorbed and sweetened in the [second set of] seven sefirot, each one in accordance with its nature. the shattering of the vessels effectively neutralized the egocentricity of the sefirot of tohu. thus rid of their negative, judgmental aspects, they were able to be absorbed into the sefirot of the world of tikun. this process is called gsweetening, h inasmuch as it evokes the imagery of some sour, poisonous substance being distilled and purified of its odious elements [this was possible] because those gkings h were themselves these [second] seven sefirot. the sefirot of tohu and tikun, though radically different in their orientation, possessed the same gidentities. h chesed of tohu was chesed, just as chesed of tikun; the difference lay only in the way chese

quote at the end of the paragraph. the root gto subdue h [kavash] is related to the word for gsheep h [keves] because sheep are easily subdued and led. here, however, the relation is seen in the opposite way: the sheep (yesod) is the male who gconquers h the female and glies down h with her. inasmuch as the word for gworld h [ertez] alludes to malchut, the phrase, gfill the world and subdue it h evokes the interpretation, gfill the feminine principle [with male vital seed] in marital relations with her. h know as well that just as there is a higher [facial] beard, there is a lower [pubic] gbeard h around the sefirah of yesod, and understand these great mysteries, because just as there are 13 tufts of the higher beard, so are there thirteen tufts of the lower beard around yesod. this is th

RUBY TABLET OF SET

ed. setian desert ritual: the primary natural aspect of set is as the neter of the desert. in order to create the proper atmosphere it is efficacious to make the temple as much like the desert as possible. the magician can prepare by visiting a hot dry environment, saunas, or even turning up the heat and meditating on the fiery nature of set. sand can be scattered on the floor and an incense that evokes the atmosphere of the desert could be used. meditation outdoors can be done around a large charcoal fire. the ritual itself can take place in any of these environments as well. apep ocean ritual: another aspect of set is of the neter of the wild and rebellious oceans. often set is associated with apep in the aspect. the magician can prepare for a ritual like this by meditating on the serpen

SATANICON

(magickal) name chose by the initiate. attendance requirements: the priest performing the rite, an assistant and the initiate. the priest and his assistant are garbed in the customary manner. the initiate wears a silver (gray is acceptable) robe -31- the pact of satan 1 the celebrant grasps the bell of commencement and opens the gates of pandemonium. 2 the celebrant grasps the sword of satan and evokes the dark lords from the five points of the pentagonia: be present satan, great adversary of jehovah! be present belial, great prince of the wicked! be present leviathan, great serpent of the infernal seas! be present beelzebub, great lord of the flies! be present lucifer, great morning star and light-bringer! 3 all participants face the satanagram as the celebrant recites the invocation to

he recites the invocation of antichrist: in the name of belial i invoke you spirit of antichrist come forth! for i am the first, and many will follow! in the spirit of the beast, come forth for i am the same, and the faithful are fearful! in recognition of the number, come forth for the conquest has begun! 2 the celebrant stoops to light each candle of the pentagonia. after lighting the first, he evokes: from the angle of satan, i conjure the fires of evil! after lighting the second, he evokes: from the angle of belial, i conjure the lands of evil! after lighting the third, he evokes: from the angle of leviathan, i conjure the seas of evil! after lighting the fourth, he evokes: from the angle of beelzebub, i conjure the skies of evil! after lighting the fifth, he evokes: from the angle of

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ives of millions. practices such as breath control and taijiquan, for example, have become a part of the regular routine of millions. in any park in a major city of china or taiwan, people can be seen practicing taijiquan, seeking the benefits of its control of qi, even if they are not aware of how the practice links them to a religious tradition. similarly, the portrayal of nature in chinese art evokes the dao, with its simplicity, clean lines, and open space inspiring a feeling of calm and quiet. this is a direct result of the daoist emphasis on living in harmony with the patterns and rhythms of nature and the dao. the daoist ideal of selfrestraint and humbleness, parts of de (virtue) is valued by many chinese people, whether they are practicing daoists or not. influences on medicine chi

SORCERIES OF ZOS

ized enthusiasm of the will is the key to crowley's cult, and it is analogous to the technique of magically induced obsession which spare uses to reify the 'inherent dream. one of the foremost magicians of our time- salvador dali- developed a system of magical reification at about the same time that crowley and spare were elaborating their doctrines. dali's system of 'paranoi-accritical activity' evokes echoes of resurgent atavisms that are reflected into the concrete world of images by a process of obsession similar to that induced by the death posture. dali's birth in 1904- the year in which crowley received the book of the lawmakes him, literally, a child of the new aeon; one of the first! his creative genius adumbrates at every stage of its flight the flowering of the essential germ th

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

the mysteries and pre-socratic philosophy 25 passing life or in death it is the same eternal reality. the knowledge of this enables people to face death or life with the same emotion. it is only when they have not been able to awaken the eternal within them that they attribute to life any special significance. the saying all is in flux can be repeated a thousand times, but it is vacuous unless it evokes this content of feeling. the acknowledgment of eternal becoming is worthless if it does not lift us above our attachment to transitoriness. heraclitus indicates a renunciation of the sensual urge toward transitory enjoyments when he says: how can we claim that in ordinary life we are? we know that from the vantage point of the eternal we are yet we are not. or according to another fragment:

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

agician. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 48 magic and sorcery paracelsus (1493.1541 (the library of congress) according to those who practice magick, the supernatural forces could not care less by what names they are called. it does not matter to them if the magician or sorcerer ascribes to them the catch phrases of contemporary science or evokes the ancient names of the old gods and goddesses. what is important to these forces is that the magician acknowledges that they do exist cthat they are there to be called upon and to act as powerful servants for those who have learned to control them. those who seriously practice the ancient rites and rituals of magick truly believe that they can master the ability to control unseen forces t

omising undertaking. the five of coins points to gain and riches. card four predicts a successful enterprise. the three also points to a prosperous enterprise. two is a happy omen of good fortune. the one signifies a beginning. cups. of more vital concern than money in the lives of most people are love and happiness. the king of cups represents a just man of fair play. likewise, the queen of cups evokes the image of a well-loved, motherly woman. the knight of cups symbolizes a fair young man who possesses the same qualities as the king and queen. the page symbolizes similar qualities of love and happiness. if any of these cards are dealt inverted, their meaning signifies aspects of distrust and unhappiness. the ten of cups represents satisfaction in personal accomplishments. the nine means

l a i n e d 134 prophecy and divination tial lawsuits. two is a happy card of good fortune in both love and business. hearts: hearts symbolize a strong emotional force that can nullify evil and indicate success in business, as well as in love. the ace of hearts alludes to happiness in the home. the king of hearts is a just man, remembered for his fair play and his generosity. the queen of hearts evokes the image of a well-loved woman, a mother, faithful wife, or one fs true love. the jack symbolizes a reliable and trustworthy friend or relative. the ten of hearts promises success and good fortune in any project. the nine represents triumph, fulfillment, and success. when the eight turns up, it insures a happy occasion. seven indicates false hopes. the six reveals a weakness to be overly g

rayer wheels in homes first thing in the morning and last thing before bed in the evening, and many people carry and rotate one while walking throughout the day. most common in tibet, they are sometimes even referred to as gtibetan prayer wheels h or gmani, h derived from the mantra or prayer gom mani padme hum. h tibetan buddhists believe these words sacred and its recital, silently or out loud, evokes a powerful, spiritual and benevolent blessing. traditionally, even though the wheel itself and its practical uses for carts were known from other cultures, the tibetans considered the wheel very sacred and did not allow its use for any other purpose other than that of the prayer wheel. ironically, in recent years the reverse is true, as much of tibetan culture has had to seek refuge outside

THE HOLY ROSARY OF THE BRETHREN

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 that all is an extension of the inner work. one will also observe that

THE KEY TO THE MYSTERIES

ination, and this world, which changes ceaselessly, yet ever remaining the same with regard to the laws of its configuration, is the vast dream of god. man formulates the light by his imagination; he attracts to himself the light in sufficient quantities to give suitable forms to his thoughts and even to his dreams; if this light overcomes him, if he drowns his understanding in the forms which he evokes, he is mad. but the fluidic atmosphere of madmen is often a poison for tottering reason and for exalted imaginations. the forms which the over-excited imagination produces 218 in order to lead astray the understanding, are as real as photographic images. one could not see what does not exist. the phantoms of dreams, and even the dreams of the waking, are then real images which exist in the

THE MIDDLE PILLAR

ve to one's individual ego but rather the sum of what is inherited from the biological and psychic structure common to the human race. they are those acts and mental patterns that are universally shared by all humanity. the primordial images of the collective unconscious are the result of thousands of years of human struggle and experience. every great experience in life, every profbund conflict, evokes the accumulated treasure of these images and brings about their inner constellation. but t h q become accessible to consciousness only when the individual possesses so much self-awareness and power ofunderstanding that he also reflects on what he experiences instead ofjust living it blindly. in the later event he actually lives the myth and the symbol without knowing it.ll consciousness con

THE PATH OF KABBALAH

egoism is harmful and ask of the creator to change his intention from receiving for himself to receiving for the creator. the shame appears in malchut of ein sof when it understands the meaning of behinat shoresh, of keter. it is a state where there is a sensation of absolute contrast between man and the light of the creator. malchut itself cannot feel the light, but only the properties the light evokes. the light itself has no properties. malchut feels them because of the influence of the light. all our reactions are compulsory and useful; the spiritual reactions of our soul as well as our animate, physical reactions. it is a common concept that all the diseases are a 99 of 273 consequence of attempts of the body to maintain its balance. let us assume that one is sick with a certain illne

TYSON DONALD NEW MILLENNIUM MAGIC

understand full well that mental realities are no less potent than physical realities. both are founded ultimately in god. the western hermetic view is similar to the buddhist. the magus does not believe spirits are wholly independent beings with a status equal to his or her own, but neither does he or she make the mistake of dismissing them as complete fabri- cations of human fancy. when a magus evokes a spirit, he or she is aware that it is given its shape and personality by the mind, yet not by the part of his or her mind that is the personal identity, but by the unknowable part that is god. once creat- ed, a spirit has as much reality as its creator, since both are created by the all. the spirits are devices employed by the magus, either consciously or uncon- sciously, to manipulate th

a race of heroes (see genesis 6:4. demons are not so much deliberately hurtful as they are chaotic and irra- tional. they act upon impulse and caprice, often violently, and induce by associa- tion base sensual urges and destructive outbursts in those who traffic with them. this usually does not occur through direct possession, but more subtly over an extended period of time, so that the magus who evokes demons on a regular basis, or attracts them unconsciously through qlippothic thoughts and actions, remains unaware of his or her changed personality until some social circumstance triggers an irrational act that is manifestly out of proportion to its cause. it is the common practice in religions for a conquering people to take over and absorb into its pantheon the gods of the conquered. sin

es. this act is its uneasy accommodation to the trauma of readjustment that follows birth. the magus seeks to return to the initial perception of childhood, believing that the inner and outer worlds can be recombined if only they are seen with unpreju- diced eyes. with his or her greater wisdom the magus hopes to rule the personal universe as he or she does the perceived self. thus when the magus evokes a spirit, he or she realizes that it is both as real and as unreal as the floor of the ritual cham- ber. since it is of the personal universe of the magus, it may not be visible to oth- ers who look upon it, but it is no less real to the magus on this account. what an individual living in modern western society sees is what he or she has agreed to see beforehand with the rest of society. th

erials must be purified and consecrated before use. this is a general rule in magic. it may happen that the associations of a particular sigil are lost over a period of time and the sigil becomes a dead thing to its maker, no longer able to invoke a resonance in the unconscious. this means that the mind of the magus has evolved and the mind-state once associated with a particular spirit no longer evokes that spirit. the essential nature of the spirit itself has been subtly transformed in the depths of the unconscious mind of the magus. in this case the sigil must be dis- carded and the magus must make a new one for the same spirit, guided by his or her expanded understanding. this will involve deriving a new esoteric name from the qualities of the spirit. strictly speaking, a sigil is not

TYSON DONALD THE POWER OF THE WORD

thers, or airs, are identical, save that the name of each air changes from key to key the golden dawn assigned the first eighteen keys to various parts of the watchtowers and the tablet of union according to the elemental associations of those parts in the golden dawn system. this assignment is fully presented in the essay titled "the concourse of the forces (golden dawn, pp. 671-3. the first key evokes the angels of the tablet of union as a whole. the second key evokes the angels of the first letters in the names on the tablet of union (e, h, n, and b. the third key evokes the angels of the tablet of union associated with the line exarp, those of the watchtower of air as a whole, and those of the lesser angle of air on the air tablet. the fourth key evokes the angels of the tablet of unio

WESTERN MANDALAS OF TRANSFORMATION SR AL

y are a vital part of talismanic art and the student should experiment with the possibilities outlined here. to get a sense of how powerful yet simple this technique is, i suggest you attempt to make your first flashing color tablet by using the simple design in figure 2-g, a triangle within another triangle within a circle, in the flashing colors of green, red, green (red background. this symbol evokes the vibrant energy of fire. make this design in colors as bright as possible. you may use paint or magic markers, or even construction paper. the whole diagram should be about the size of a regular 8-1/2x11 inch sheet of paper when finished, and mounted a few feet away, at eye level, to meditate upon. the technique is to stare with unbroken eye contact for a full three to five minutes. you

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

and thematization, a moment that may be rendered poetically as con/frontation with the face, which is most fully visible when it can be seen no more. in this encounter, at the intersection of being and nothing, truth as the wholly other is disclosed, albeit in the concealment of its disclosure. levinas has expressed the matter by insisting that death is an affectivity without intentionality that evokes a disquietude of the psyche wherein an interrogation interrogates itself yet is not convertible to a response other than the responsibility of the questioning itself or of the one who questions, 7 an awaiting or anticipation, without any anticipating aiming; it must thus be considered as having engulfed its intentionality of awaiting, in an awaiting that is patience or pure passivity. a non

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