Michael Wynn's Occult Reference Library
GOLDEN DAWN

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ce rose, cup, paten of bread and salt, lamp, cross and triangle upon the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once "fraters and sorors of the hermetic order of the golden dawn, in the temple of isis mighty mother, assist me to open the hall of the neophyte. kerux, see that the temple is properly guarded, that doors and entrances have been checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the por

perly guarded, that doors and entrances have been checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the portal (hiereus turns west. kerux is on his right with his lamp and wand, and assure yourself that all present have witnessed the golden dawn" hiereus "fraters and sorors of the hermetic order of the golden dawn, give the sign of the neophyte (all give the sign of the neophyte to the hierophant, then the hiereus gives both signs after the others have completed it. very honored hierophant, all present are initiated members" hierophant (gives the sign of the enterer, but not the sign of the silence to the west "let the number

ir duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the sceptre of power and the banner of the east which signify power and light, mercy and wisdom. i am called power and mercy, and light and abundance. my office is that of the expounder of the mysteries (sits down. stolistes, i command you to purify the temple and members with water" stolistes (circumambulates

aid in the following) hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for the ceremony of his/her/their admission, and superintend his/her/their preparation (hegemon salutes hierophant and prepares candidates as

their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the senti

0 0 INITIATION CEREMONY

ign is made in the direction of movement, except when entering or leaving the hall, when it is made toward the east. the knock is made by rapping the base or shaft of wand or the pommel of sword on a table. hiero (knock) kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! kerux returns to place. hiero (knock) fraters and sorors of the order of the golden dawn in the outer, assist me to open the hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded. kerux (knock) sentinel (knock) kerux: very honoured hierophant the hall is properly guarded. hiero: very honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of t

den dawn in the outer, assist me to open the hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded. kerux (knock) sentinel (knock) kerux: very honoured hierophant the hall is properly guarded. hiero: very honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer give the signs of a neophyte. all give the sign of a neophyte. hiereus (salute) very honoured hierophant all present have been so honoured. hiero: very honoured hiereus, how many chief officers are there in this grade? hiereus: three, very honoured hierophant. namely, the hierophant hiereus and hegemon. hiero: is there any peculiarity in these names? hiereus: they all comm

shineth in the darkness. kerux (knock) hiereus (knock) heg (knock) hiero (knock) khabs. hiereus (knock) am. heg (knock) pekht. hiereus (knock) konx. heg (knock) om. hiero (knock) pax. heg (knock) light. hiero (knock) in. hiereus (knock) extension. ceremony of admission (the candidate is not to be told the name of the order until his admission) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, i have received a dispensation from the greatly honoured chiefs of the second order to admit (name of aspirant) to the grade of neophyte honoured hegemon instruct (name of aspirant) to hold himself(or herself) in readiness for the ceremony of his (or her) admission and superintend his (or her) preparation. heg: removes his chair from between the pillars, salutes hierophan

lt kneel on both knees, give me your right hand, which i place on this sacred and sublime symbol. places candidate's right hand on the center of the triangle. place your left hand in mine. bow your head, repeat your full name at length and say after me all rise. the obligation hiero: i (name of aspirant, in the presence of the lord of the universe and of this hall of neophytes of the order of the golden dawn in the outer, regularly assembled under warrant from the greatly honoured chiefs of the second order, do of my own free will and accord hereby and hereon most solemnly pledge myself to keep secret this order. its name, the name of its members, and the proceedings which take place at its meetings, from all and every person in the whole world who is outside the pale of the order, and not

fter the completion of my admission. i will not seek to obtain any ritual or lecture pertaining to the order without due authorization from the praemonstrator of my temple, nor will i possess any ritual or lecture unless it be properly registered and labelled by him. i further undertake that any such ritual or lecture and any case, cover or box containing them shall bear the official label of the golden dawn. i will not copy myself nor lend to any other person to be copied, any ritual or lecture, until and unless i hold the written permission of the praemonstrator to do so, lest our secret knowledge be revealed through my neglect or error. furthermore, i undertake to prosecute with zeal the study of occult sciences, seeing that this order is not established for the benefit of those who des

1 10 INITIATION CEREMONY

lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of the east and west temple pillars hebrew letters: tau, shin, qoph enochian earth tablet lamp part i opening of the zelator grade (the members, having assembled and robed, each is seated in his proper place. hiereus (knock) all rise. hiero (sitting) fraters and sorors of the zelator grade of the golden dawn, assist me to open the temple in the grade of zelator. frater kerux, see that the temple is properly guarded. kerux: knocks, without opening the door. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of ze

f the grade. kerux: opens the door to be just ajar) heg: let me enter the portal of wisdom. kerux: i will. kerux: opens door and admits them. sentinel: turns down lights. hiero: except adonai build the house, their labour is but lost that build it. except adonai keep the city, the watchman waketh in vain. frater (sorer) neophyte, by what aid dost thou seek admission to the grade of zelator of the golden dawn? heg (for neophyte) by the guidance of adonai; by the possession of the necessary knowledge; by the dispensation of the greatly honoured chiefs of the second order; by the signs and tokens of the zelator grade. by this symbol of the hermetic cross. kerux: takes cross from him places it on the altar and returns to place. hiero: give the step and signs of a neophyte (neophyte gives them

3 8 INITIATION CEREMONY

eavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, assist me to open this temple in the grade of practicus. honoured hegemon, see that the temple is properly guarded (done) heg: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of practicus is present. hiereus: fraters and sorors give the sign of practicus (done) hiereus (saluting) very honoured hierophant all

ADEPTUS MINOR INITIATION

carries his grade sash along with the recommendation from the chief of the order, the lamen of the hiereus, and a separate prepared speech) third (opens door "who bringest thou here with thee" 9 aspirant (loudly and firmly gives speech "hear ye all that i, the honored frater/soror, stand before you, being a member of the 4=7 grade of the first order, the highest grade of the hermetic order of the golden dawn in the outer, a philosophus; one qualified to fill the important post of hiereus in a temple of the first order, one who hath passed the five examinations prescribed between the first and second orders, and hath been declared lord of the 24th, 25th and 26th paths in the portal of the adepti. i bear a written recommendation from the chiefs of my temple guaranteeing my qualifications, ho

s day spiritually bind myself, even as i am now bound physically upon the cross of suffering" hmjk "that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order" hnyb "that i will keep secret all things connected with the order, and its secret knowledge, from the whole world, equally from him who is a member of the first order of the golden dawn, as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders" dsj "that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a can

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and t

artling. 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 to be found in the

to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and demons identified within have probably not been effectively summoned in ne

these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully attacked by his dog directly following a fairly simple and uncomplicated formula from this book. this is definitely not a gilbert chemistry set. the method of the necronomicon concerns deep, primeval forces that seem to pre-exist the normal archetypal images of the tarot trumps and the golden dawn telesmatic figures. these are forces that developed outside the judeo-christian mainstream, and were worshipped and summoned long before the creation of the qabala as we know it today. hence, the ineffectiveness of the golden dawn banishing procedures against them. they are not necessarily demonic or qliphotic in the sense that these terms are commonly understood in the west, they just

ALEISTER CROWLEY LIBER 777

interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with buchanan. but even the best of these systems is excessively bulky; modern meth

oing is a most convincing proof of the superhuman wisdom of the author of this book to those who have laboured for years, in vain, to elucidate the problems of the tarot. this substituted attribution is alluded to in various places in liber aleph and magick in theory and practice, but was not spelt out in full in published writings until the book of thoth. the tables from 777 are based on the old golden dawn attributions; to work with the reversed attributions, lines 15 and 28 should be exchanged on all columns based on the zodiac or tarot (i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations;

rological images and the medical/ talismanic use of the same (vide walker, spiritual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, des

est fire, water, air, earth respectively; immediately below these are eight sub-princes, namely oriens, paimon, ariton, amaimon (vide 777 col. lxviii, astarot, magot, asmodee and belzebud (sic; a total of 316 named spirits are listed below the eight sub- princes, some subject to one of them, some shared between two or more. 6 the book of the concourse of the forces is the title of a collection of golden dawn papers loosely based on the enochian material which emerged from the ceremonial skrying of john dee and edward kelly. crowley later published a terse and incomplete abstract of this material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious pr

c titles or epiphets of isis and nephthys. line 19: pasht (according to budge, op. cit. i, 517) is pekh or pekhit, a minor lioness goddess. mau is onomatopoeic egyptian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a monster in greek myth, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whose symbol was the scorpion. i have no idea what khephr

ALEISTER CROWLEY LIBER CHANOKH

dvertised for publication in equinox vol. iii, but along with many things in that list it was never published, and quite possibly never written. the present edition consists of the two published sections. all footnotes are from the equinox publication; all endnotes by the present transcriber. of course in some senses liber chanokh is redundant as there are far better guides to both dee purist and golden dawn enochian magick out there; the present edition part of an ongoing project of producing good electronic copies of the magical instructions from the equinox was in large measure a reaction to the insanity of attempting to render the complex figures in ascii or as text descriptions. it is not clear what was intended for inclusion in the unpublished parts; to adequately deal with all the m

eth were redrawn based on material in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed in regardie (ed, the golden dawn. the version of the enochian alphabet used in plates iv-ix is the ni enochiana typeface constructed by the present editor, closely based on the final forms of the letters from quinti libri mysteriorum appendix, as printed by laycock (1978. plate x has been redrawn and corrects a few minor errors (omission of some numbers and direction mark

ished 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: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1988; online at: http//w3.one.net/ browe/pdf/enochian magic reference.pdf turner, robert (1989: elizabethean magic: the art and the magus. shaftsbur

.net/ browe/pdf/enochian magic reference.pdf turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/ trans) the heptarchia mystica of john dee. edinburgh: magnum opus hermetic sourceworks. expanded reissue, wellingborough, northants: aquarian, 1986. tyson, donald (1998: enochian magick for beginners. st paul, mn: llewellyn publications. zalewski, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn( second edition 1994. finally i will warn the reader that schueler& schueler s enochian books for llewellyn should not be regarded as a reliable source of information on either dee purist or golden dawn enochian magick, or anything else for that matter. endnotes part i 1: these talismans, the ensigns of creation, are referred to the seven planets

ear in tfr (p. 179) an arrangement of the letters from the black cross as a five by four table, this appears to have been a convenience adopted during the communication of the great table (table of watchtowers; as the letters were immediately afterwards written into the cross between the four tablets, described as the crosse of union, or black cross (ibid, p. 180. the importance it assumed in the golden dawn appears to derive from an intermediate source, possibly sloane ms 307, an edited extract from which became h, clavicula tabularum enochii. 7: i have transcribed this table directly from the equinox version. it does not appear to follow directly any of the versions of the great table in the dee mss; that is, some letters match the 1584 great table as delivered by av, some match the 1587

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

with it on the paten, and consumes it (silence (the "priestess "takes, uncovers, and offers the cup, as before" the priest. in my mouth be the essence of the joy of the earth"(he takes the cup, makes "on the "priestess "drains it, and returns it (silence (he rises, takes the lance and turns to the people" the priest. there is no part of me that is not of the gods<golden dawn adeptus minor initiation and appears in many of crowley's works. see equinox i, 3"(those of the people who intend to communicate, and none other should be present, having signified their intention, a whole cake of light and a whole goblet of wine have been prepared for each one. the" deacon" marshals them; they advance one by one to the altar. the children take the elements and offer t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ork on gold, and gold must be cleansed with acid. i really cannot understand how you can be so inaccurate, with the very text before your eyes! you write "you write that in jan. 1899 etc" but i don't. captain j. f. c. fuller wrote it. a small point; but you must learn to be careful about every tiniest detail. then you go on about "not only invisible chiefs2 of the a. a. but also the chiefs of the golden dawn" the golden dawn is merely the name for the outer order: see magick pp. 230-231. you have never been taught to read carefully. you write of theoricus as the grade following neophyte: it isn't. back to magick pp. 230-231! you have never taken the trouble to go with me through the rituals of o.t.o, or you would not ask such questions. the o.t.o. is a training of the masonic type; there i

ALEISTER CROWLEY MEDITATION

you must buy the egg without haggling. in a certain society the members were bound to do certain things, being assured that there was "nothing in the vow contrary to their civil, moral, or religious obligations" so when any one wanted to break his vow he had no difficulty in discovering a very good reason for it. the vow lost all its force<crowley expressly cites this clause in the golden dawn initiations as the third defense for his publishing the golden dawn rituals. see equinox i, 4, page 5 "editorial> when buddha took his seat under the blessed bo-tree, he took an oath that none of the inhabitants of the 10,000 worlds should cause him to rise until he had attained; so that when even mara the great arch-devil, with his three daughters the arch-temptresses appeared, he rem

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

ence. those in favor of the motion will now please signify the same in the usual manner. any may the lord have mercy on your sourdthe greater ritual of the pentagram by sir aleister crowley pdf version by desolution desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ritual places him on the path of gimel above, instead of below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the wes

ALEISTER CROWLEY THE QABALAH

64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 82.27 by far the best and most concise account of the method of the qabalah is that by an unknown author,28 which mr aleister crowley has printed at the end of the first volume of his collected works, and which we here reprint in full. 26 reprinted heidelberg: georg olms, 1974; it may be found in academic libraries t.s. 27 figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn t.s. 28 almost certainly crowley t.s. liber lviii 16 qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if

e air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 47 the installment of the temple of solomon the king in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also regardie (ed, the golden dawn t.s. 48 al i. 24-25; 6 50= 0.12. 49 cf. gen vi. 3 t.s. 50 also if we use the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both hideous fudges) t.s. 51 also laqzjy, ezekiel, and [swy, joseph. elsewhere crowley connects the city of pyramids reference with the 12 by 13 squares on each of j

se the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both hideous fudges) t.s. 51 also laqzjy, ezekiel, and [swy, joseph. elsewhere crowley connects the city of pyramids reference with the 12 by 13 squares on each of john dee s tablets of the watchtowers and the pyramids drawn on each square in the golden dawn s book of the concourse of the forces t.s. 52 also arb, he created, second word of genesis t.s. 53 see the remarks on ob, od and aour in the introduction to levi s rituel de haute magie t.s. liber lviii 31 280. the sum of the five letters of severity, those which have a final form kaph, mem, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 40; see 5= 6 ritual

d a name pertaining to the formative world, the fourth a name of a spirit or blind force. for example, mercury has za and dd (love) for 8, yd and ynd for 64, layrif for 260, and trtrtpt for 2080. but in the earlier numbers this is not so well carried out. 136 is both lypwy, the intelligence of jupiter, and lamsh, the spirit. 54 see the sepher yetzirah t.s. 55 in equinox i (2, or regardie (ed) the golden dawn t.s. 56 see the golden dawn z1 document t.s. 57 when the first number is n, the second is n2, the third n (n2+ 1/ 2 and the fourth n2 (n2+ 1/ 2 t.s. liber lviii 33 the mystic numbers of the sephiroth are simply the sums of the numbers from 1 to their own numbers. thus (1) kether= 1 (2) chokmah= 1+ 2= 3 (3) binah= 1+ 2+ 3= 6 (4) chesed= 1+ 2+ 3+ 4= 10 (5) geburah= 1+ 2+ 3+ 4+ 5= 15 (6)

o the hand of the magician. see liber capricorni pneumatici. 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 68 because u and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124 t.s. 69 the reference is to nox spelt in hebrew un t.s. 70 also \ylpn, nephilim= 210. 71 the reference is to one of the golden dawn admission badges t.s. liber lviii 41 414. twgh, meditation, the 1 dividing the accursed 4. also rwa [ws ya, the limitless light.72 418

ALEISTER CROWLEY THE SWORD OF SONG

dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet her-k uaa en ra,4 and atwuynxd arps 25 while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn 30 of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. pentecost the sword of song 26 my mahatma. what price kut humi? oh, how wise grampa must have been, bobbie! i lived, elijah-like, mt. carmel in: all gave me nothing. i slid back 35 to common sense, as reason bids, and hence, my friend, the pyramids. at last i met a maniac with mild eyes full of love, and tresses blanched in those lonely wildernesses 40 where he found wi

,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. 23. the cryptic coptic.3 vide the papyrus of bruce. 24. anet aer-k, etc.4 invocation of ra. from the papyrus of harris. 26. macgragor.5 the mage. 29. abramelin.6 the mage. 32. ancient rituals.7 from the papyrus of mrs. harris. 33. golden dawn.8 these rituals were later annexed by madame horos, that superior swami. the earnest seeker is liable to some pretty severe shocks. to see one s obligation printed in the daily mail! luckily, i have no nerves. 49. ram, ram. etc.9 thou, as i, art god (for this is the esoteric meaning of the common hindu saluation. a long road and a heavy price! to know is always a difficult work. hullo!

in a man s cheek, and darkened utterly. foaming at the fouth the wretched jehjaour clutched at air and fell prone. iii. to what god should he appeal? his own, hanuman, was silent. sacrifice, prayer, all were in vain. so jehjaour gnashed his teeth, and his whole force went out in a mighty current of hate towards his former friend. 1 allan macgragor bennett (whose motto in the hermetic order of the golden dawn, was iehi aour, i.e. let there be light, now ananda metteya, to whom the volume in which this story was issued is inscribed. 2 taphtatharath [more usually taphthartharath t.s, the spirit of mercury. now hate hath power, though not the power of love. so it came about that in his despair he fell into a trance; and in the trance mara1 appeared to him. never before had his spells availed t

o now is not, yet whose name must never be spoken among men, in order that the brethren may know what journeys he undertook in pursuit of that knowledge whose attainment is their constant study. it was at his 119th year,1 the star suaconch2 being in the sign of the lion, that our father set out from his castle of ug3 to attain the quintessence or philosophical tincture. the way being dark and the golden dawn at hand, he did call forth four servants to keep him in the midst of the way, and the lion roared before him to bid the opposers beware of his coming. on the bull he rode, and on his left hand and his right marched the eagle and the man. but his back was uncovered, seeing that he would not turn. and the spirit of the path met him. it was a young girl of two and twenty years, and she wa

ALEISTER CROWLEY EQ I 1

oly guardian angel. i adopt this "1. because abramelin's system is so simple and effective "2. because since "all" theories of the universe are absurd it is better to talk in the language of one which is patently absurd, so as to mortify the metaphysical man "3. because a child can understand it. 9 from a letter of fra p "theosophists call him the higher self, silent watcher, or great master "the golden dawn calls him the genius "gnostics say the logos "zoroaster talks about uniting all these symbols into the form of a lion- see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (says h. p. b "the bhagavad-gita calls him vishnu (chapter xi "the yi "k"ing calls him "the great person "the qabalah calls him jechidah.11 "we also get metaph

ALEISTER CROWLEY EQ I 5

heir own blood, because they wanted to keep their personalities) 13 weh note: this is exactly the case in merkabah qabalah. these visions of crowley's are beyond the sephiroth as are the visions of the merkabah or chariot that is a part of them. traditional qabalah is very much in accord with his experience at this point. the sephiroth of the tree of life, as depicted in the standard tree and the golden dawn material, are not compatible with the visions approaching and beyond the abyss. there are other configurations, some including modified conceptions of the sephiroth, that do apply in some degree. see the "thelema lodge "calendar, issues for may and june of 1990 e.v. and a great bell begins to toll. and there come six little children out of the floor of the chariot, and in their hands i

ALEISTER CROWLEY EQUINOX EQ I 2 2

n b, the 1 at this time p. was leading a hermit's life on a swiss glacier with one whom, though he knew it not at the time, was destined ever and anon to bring him wisdom from the great white brotherhood. this one we shall meet again under the initials d.a. 2 afterwards known as frater c.s. alchemist of note, introduced him to a mr. c (afterwards, as we shall see, frater v. n. of the order of the golden dawn. this meeting proved all-important, as will be set forth in the following chapter. through c, p. had for the time being laid aside von rosenroth, and was now deep in "the book of the 237 sacred magic of abra-melin the mage" a time of transition was at hand, a spiritual renaissance was about to take place, so little wonder is it that we find p. much like st. augustine lamenting his outw

and yet thou hast thy habitation within me, if only i desire thee and pant after thee. i went round the streets and squares of the city of this world seeking thee; and i found thee not, because in vain i sought without for him who was within myself" 238 the neophyte it was on november 18, 1898, that through the introduction of fra. v.n, and under his guidance p. entered the hermetic order of the golden dawn, and became a neophyte in the grade of 0= 0 in the outer. it may be of some interest to the reader, and also it may in some ways help to elucidate the present chapter, if a short account of the origin of this order is first entered upon. but it will be understood that the following historical sketch, as well as the accounts we are about to give of the rituals themselves, are very much

second, christian "the rituals and secrets are received from the greatly honoured chiefs" the account given in the first paragraph may or may not be correct; and the following "history lection" written by a brother of the order of the a. a. throws considerable light on the origin of the above society; and what is of still more interest to us mentions p. and his final rupture with the order of the golden dawn. it runs as follows "some years ago a number of cipher mss. were discovered and deciphered by certain students. they attracted much attention, as they purported to derive from the rosicrucians. you will readily understand that the genuineness of the claim matters no whit, such literature being judged by itself, not by its reputed sources. 240 "among the mss. was one which gave the addr

first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt adept, 7 =4 answering to chesed" the rituals of the order of the golden dawn ritual of the 0 =0 grade of neophyte as the ritual of the grade of neophyte is, with perhaps the exception of the ritual of the grade of adeptus minor, the most important of all the rituals of the g. d, it will be necessary here to enter upon it fully, so that the reader may in some sort initiate himself. but the pathway must be pointed out, and that clearly, so that the pilgrim does n

on. satan-typhon. the slayer of osiris. besz. the brutal power of demoniac force. 247 9 a document which by some of the members of the g. d. was considered to be forged. it purported to be signed by s.d.a. and others, and authorised the founding of the temple "vide" chapter called "the magician" weh note extension: this document is reproduced as plate iv in ellic howe's book "the magicians of the golden dawn, routledge& kegan paul, london, 1972. there is a left-right inversion of the kerubim on the borders of the document, possibly due to a mistake by the original artist. this inversion was perpetuated throughout the golden dawn system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between t

ALEISTER CROWLEY EQUINOX EQ I 2

rld. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays "o agnus dei! qui tollis- qui tollis peccata mundi- dona nobis pacem" and this fire, this lamb of god, is "aries" symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note- it may be objected to this enunciation of the colours that hb:yod, the father, is fire; that hb:heh, the mother, is water; that hb:vau, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads ar

ALEISTER CROWLEY EQUINOX EQ I 3 2

h, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to the hall of dual truth this creature of sigils "magus of art" i, s.s.d.d, soror of the order of the golden dawn, theorica adepta minora of the order of the rose of ruby and the cross of gold "i.a" creature of sigils, impure and unconsecrate! thou canst not enter our magic circle "d.p.a.l" creature of sigils, i purify thee with water "ae.a" creature of sigils, i consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and then says] ass

e unto thy habitations and abodes in the invisible. i give unto thee the blessing of god in the name of iahdonhi: may the influx of the divine light inspire thee and lead thee unto the ways of peace! let there be peace betwixt us and thee; and come thou hastily when we invoke and call thee: shalom! shalom! shalom [reverse circumambulations and closing rituals of mercury &c &c] in the order of the golden dawn many consecrations were made use of upon the lines laid down in book hb:heh, such as the consecration of the lotus wand, the rose cross and the magical sword; these, however, we will omit, substituting in their place one carried out by p. himself, and called: talisman of fire of jupiter with ritual the invocations proper to the consecration of a flashing tablet of the eagle kerub of ju

wful sea rolled in upon the abyss! for thou didst look upon my face and say: thou art my son, this day have i begotten thee! yea, o my father, thou hast spoken unto me and said "sit thou on my right hand" 191 but i have covered my face. i have hidden myself. i have knelt before thee in the glory of thy face! arise, lord god, arise and shine! i am to-day and i am yesterday! i am the brother of the golden dawn! in the chariot of life is my seat, and my horses course upon the firmament of nu! come unto me, o my father, for i know thy name! amoun [vibrate by formulae of the middle pillar and of the mystic circumambulation] 16 during the great invocation of amon and toum maal t.t.e.g. and q.f.d.r. respectively charge the talisman with enterer sign. in part i, t.t.e.g. will imagine herself throu

of his progress and favour with the chiefs, were attempting to destroy him (see "at the fork of the roads" the equinox, vol. i. no. 1, p. 101) weird and terrible figures were often seen moving about his rooms, and in several cases workmen and visitors were struck senseless by a kind of paralysis and by fainting fits. knowledge, he saw ever more clearly that most of the members of the order of the golden dawn were scarcely worthy of his contempt; yet in spite of the folly of the disciples he remained loyal to their master d.d.c.f. he could not yet know that the chief is as his disciples, though raised to a higher power. for like attracts like. secondly, these practical workings taught him, more certainly than years of study and reading, that there was but one goal to the infinite number of

ld not yet know that the chief is as his disciples, though raised to a higher power. for like attracts like. secondly, these practical workings taught him, more certainly than years of study and reading, that there was but one goal to the infinite number of paths seen by the beginner, and that the ultimate result of the hb:shin of hb:shin operation, the highest of the ceremonial operations of the golden dawn, was similar to that of "rising on the planes" having made this important discovery he abandoned his intended experiments in ceremonial divination and alchemy, and towards the close of 1899 retired to the lonely house that he had bought for the purpose of carrying out the sacred operation of abramelin the mage. 206 the adept during the whole of the autumn of 1899 we find p. busily enga

ALEISTER CROWLEY EQUINOX EQ I 3

the soul. 53 so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration_ here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams_ it burns_ it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk's eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast, the pro

meaning and value of ceremonial magic; and secondly, by somewhat retracing our footsteps, disclose to the reader the various methods and workings p. had undertaken before he set out to accomplish this supreme one. for over a year now he had been living "perdu" in the heart of london, strenuously applying himself to the various branches of secret knowledge that his initiations in the order of the golden dawn had disclosed to him. up to the present we have only dealt with these initiations, and his methods of travelling in the spirit vision, and rising on the planes; but still there remain to be shown the ceremonial methods he adopted; however, before we enter upon these, we must return to our first point, namely_ the meaning and value of ceremonial magic. ceremonial magic, as a means to at

aith, like an ostrich, one should rise like a phoenix of enlightenment out of the ashes of both freethought and dogma. this is the whole of philosophic scientific illuminism. now that we have finished our short disquisition upon the methods of western magic, let us once again 150 turn to frater p. and seen how he applied them to his own labours. shortly after becoming a member of the order of the golden dawn, p, as already mentioned, became acquainted with a certain frater, i.a. by name, a magician of remarkable powers. at once a great friendship sprang up between these two, and for over a year and a half they worked secretly in london at various magical and scientific experiments. during this period p. learnt what may be termed the alphabet of ceremonial magic_ namely, the workings of pra

ndon at various magical and scientific experiments. during this period p. learnt what may be termed the alphabet of ceremonial magic_ namely, the workings of practical evocations, the consecrations and uses of talismans, invisibility, transformations, spiritual development, divination, and alchemical processes, the details of which are dealt with in a manuscript entitled "z.2" of the order of the golden dawn, which is divided into five books, each under one of the letters of the name hb:heh hb:vau hb:shin hb:heh hb:yod. these five books show how the 0= 0 ritual may be used as a magical formula. they are as follow: hb:yod book i practical evocation a. the magical circle. b. the magician, wearing the great lamen of the hierophant, and his scarlet robe. the hierophant's lamen is on the back o

ALEISTER CROWLEY EQUINOX EQ I 4 2

at once recognized as that in which d.d.c.f. lived. he entered one of the rooms, which he also at once recognized but curious to say, instead of finding d.d.c.f. and v.n.r. there he found theo and mrs. horos. mr. horos (m.s.r) incarnated in the body of v.n.r. and mrs. horos (s.v.a) in that of d.d.c.f. their 176 bodies were in prison; but their spirits were in the house of the fallen chief of the golden dawn. at first frater p. was seized with horror at the sight, he knew not whether to direct a hostile current of will against d.d.c.f. and v.n.r, supposing them to be guilty of cherishing within their bodies the spirits of two disincarnated vampires, or perhaps abramelin demons under the assumed forms of s.v.a. and m.s.r, or to warn d.d.c.f; supposing him to be innocent, as he perhaps was

ALEISTER CROWLEY EQUINOX EQ I 4

lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the golden dawn, and it had been a nursery to him. in it he had learnt to play with the elements and the elemental forces; but now having arrived at years of adolescence, he put away childish things, and stepped out into the world to teach himself what no school could teach him- the arcanum that pupil and master are one! he had become a 6= 5, and it now rested with him, and him alone, to climb yet ano

out into the world to teach himself what no school could teach him- the arcanum that pupil and master are one! he had become a 6= 5, and it now rested with him, and him alone, to climb yet another ridge of the great mountain and become a 7= 4, an exempt adept in the second order, master over the ruach and king over the seven worlds. by destroying those who had usurped control of the order of the golden dawn, he not only broke a link with the darkening past, but forged so might an one with the gleaming future, that soon he was destined to weld it to the all encircling chain of the great brotherhood. the golden dawn was now but a deserted derelict, mastless, rudderless, with a name of opprobrium painted across its battered stern. p. however did not abandon it to to cast himself helpless int

ring flowers to him, bowing to him (in soul, behaving as his servant, becoming his companion and offering up one's atman to him. thus, bhakti, in its most transcendental aspect, is included in sampradny ta sam dhi.48 73 the gana yoga p, as the student, had already long prctised in his study of the holy qabalah; so also had he karma yoga by his acts of service whilst a neophyte in the order of the golden dawn; but now at the suggestion of d. a. he betook himself to practice of hatha and raja yoga. hatha yoga and raja yoga are so intimately connected, that instead of forming two separate methods, they rather form the first half and second half of one and the same. before discussing either the hatha or raja yogas, it will be necessary to explain the conditions under which yoga should be perfo

ne enuch with an alleged flute. my mind revolved various methods of killing it. tejas-ak sa. 18" seven breaks. r. r. et a. c.154 19" seven breaks. pendulum" after 3 m. lost control and gave up. winged-globe (e. 10" ten breaks.155 108 145 apas-v yu is the element of water and is symbolized by a black egg of spirit in the silver crescent of water. see "777, col. lxxv, p. 16. see diagram 84. 146 the golden dawn symbol of the flaming sword. see diagram 12. 147 by this is meant watching the swing of an imaginary pendulum. the difficulty is to keep it in one plane, as it tries to swing round; also to change its rate. 148 in these records "m" means morning and "e" evening. 149 the egyptian key of life. see diagram 61. 150 lamp of the invisible light. 151 in the mind. 152 the visualized form of th

square in triangle in square square in crescent square square prithivi- prithivi-ak sa prithivi-vayu prithivi-apas prithivi prithivi-tejas_ egg in circle in crescent in square in triangle in triangle triangle triangle triangle triangle tejas-ak sa tejas-vayu tejas-apas tejas-prithivi tejas-tejas- object meditated upon. time. remarks. black egg and white ray 10" five breaks. between pillars156 (e. golden dawn symbol157 (e" very bad. bad cold, dust, shaking, etc, prevented concentration158 golden dawn symbol (e. 10" four breaks. r. r. et a. c. 23" nine breaks. against this particular practice p. wrote "i think breaks are longer in themselves than of old; for i find myself concentrating on them and forgetting the primary altogether. but i have no means of telling how long it is before the err

ALEX SANDERS THE KING OF THE WITCHES

mbers dabbled in magic and witchcraft, blackand white, the former for revenge and even murder, the latter for healing, divination and self-preferment. by the time levi died in 1875, he had paved the way for a renaissance in witchcraft. aleister crowley was born in the same year and he came to consider himself the reincarnation of levi. when crowley was in his twenties he joined the society of the golden dawn, of which w. b. yeats was a member, and he became a skilled magician. before long he was recognized as an incurable practitioner of black witchcraft, by which means he indulged 7 of competent writers have already dealt with this subjectdr margaret murray, for one, in her witch cult in western europe. i have merely attempted to portray the world of alex sanders, to describe the life and

ALICE BAILEY THE LABOURS OF HERCULES

of meanings. the result of such activity is synthesis. between the concrete and the abstract he stands, trying to relate the two. always there is a [132] discrepancy, always the gap between the end envisioned and the goal achieved; and yet, the web glows luminously and assumes a pattern of intricate beauty. halfway between heaven and earth the libran waits. looking above, he sees the vision, the golden dawn gilding a snow-capped mountain-top; gazing downwards, he beholds the sloughs and the mire through which the sons of men pass. on the one hand, he cognizes high ideals; on the other, he perceives them repudiated. at this midway point he must stand and work. if he rises towards the ideal world, he loses touch with common things; if he descends to the level of materialistic activity, he l

BLACK WITCHCRAFT

r them; either subconsciously or consciously, thus by the adept becoming does the godform become. deific energy is a source not only based within the blood of the practitioner, of the atavistic or primal recesses of the human mind. this deific energy or power may be recalled into the flesh and conscious mind of the practitioner, thus one finds the knowledge undertaken by earlier sects such as the golden dawn, the maskhara of the arabic and asian tribes, austin osman spare s zos kia cultus, etc. there are numerous rituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to go forth to the erotic convulsions of the infernal

BOOK OF BLACK SERPENT

of the cross-arms and the base upright sides: to left an upright pentagram with the dot-in-circle sun symbol in its pentagonal center. to right the same, but with a crescent 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 opera

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

in this sense a rosary, crucifix, st. christopher medal, etc, is a talisman. but, as you know, the most powerful magick is that done by the person affected. in the same way, the most powerful talisman is one actually made by the person who needs it. a talisman made by one person for another can never be as strong as a personally made one. according to the magickal order, the hermetic order of the golden dawn, a talisman is "a magickal figure charged with the force which it is intended to represent. it is so charged by (i) inscription, and (ii) consecration. it can be of any shape, but let's first look at the material of the talisman. a talisman can be of virtually any material paper, silver, copper, lead, stone but traditionally some substances are more appropriate than others, and their u

CHAOS MAGICK AND LUCIFERISM

gick is formed from many traditions, in the current age it seems almost perfect. there is nothing which would be denied or ignored due to dogma. the system of chaos implements the foundation of change and progression. while the foundations of chaos are within the components of aleister crowley (who might have been a chaos magician himself, austin osman spare and macgregor mathers (default for the golden dawn and his various translations of manuscripts) chaos has spawned from the information these individuals have unknowingly given. it was later when peter carroll, ray sherwin and christopher bray took up the various magical traditions and ran with them, did chaos magick form from the proverbial ashes. chaos magick is not a system within itself. it is actua lly a definition of action, cours

CHRONOLOGIA RORISPERGIUS

-yves d'alveydre mission des juifs. 1885-1936 sri yukteswar 1886-1951 ren gu non 1886 frederick holland- the temple rebuilt 1887 frederick holland -the revelation of the shechinah 1887, 1893 (1911, scholem, 1890 "sepher yetzirah, the book of formation" w. wynn westcott, mb. jp. supreme magus of the rosicrucian society of england. 3rd edition samuel wesier, inc. translated from the hebrew. follows golden dawn. translates hebrew into english, and collated with latin versions of pistorius, postellus and rittangelius, following the latter, rather than former commentaries. 1887-1961 ren schwaller 1888 anna kingsford (annie bonus) dies papus' trait el mentaire de science occulte published; hermetic order of the golden dawn established in london 1889 mathers' edition of kabbalah unveiled publishe

veiled published. mathers' edition of key of solomon published. eleazar b. judah of worms, one of the several hasidei ashkenaz who wrote on the "sefer yetzirah" in its entirety in przemysl. papus (gerard encausse) publishes "le tarot des bohemiens. oswald wirth, a swiss occultist writing in french, publishes a majors only deck. 1890 dion fortune (i.e. violet mary firth) born; w.b. yeats joins the golden dawn 1890-1922 the golden bough by frazer. 1891 helena petrovna blavatski (helena petrovna von hahn, cofounder of the theosophical society, dies 1891 or 92 mayer lambert, paris, arabic edition "commentaire sur le sefer yetzirah par le gaon saadya, edited french version of sadaaya gaon on display in bodleian library, translated into french and printed in paris from the ms oxford 1533 mantua

:1928. goldschmidt constructed a poor text from four existing versions instead of any one version. 1896 publication of les xxii lames herm tiques du tarot divinatoire by r. falconnier. peter davidson english version sefer yetzirah, which adds the "50 gates of intelligence" and "32 paths of wisdom" 1897 levi's le clef des grandes myst res published 1898 julius evola born aleister crowley joins the golden dawn; mathers publishes the book of the sacred magic of abra-melin the mag [abramelin] 1899 c.g. leland publishes aradia, the gospel of the witches 1900-1973 valentine tomberg. meditations on the tarot..the tarot is a system or organism of spiritual exercises" 1900 crowley expelled from the golden dawn 1901 manly palmer hall born 1902 a.e. waite "doctrine and literature of the kabalah" 1903

1 papyri graecae magicae. manly r. hall published a compilation of the "sefer yetsirah" in his "secrect teachings of all ages. 1932 "jezirah" by g. scholem in encyclopedia judaica (berlin, vol. 9, col. 104ff. 1933 annie besant (n e wood, author and noted theosophist dies 1933 god of the witches by m. murray. 1936 the brotherhood of light tarot -the sacred tarot 1937 israel regardie publishes the golden dawn, which includes the bulk of the golden dawns' rituals and teachings. 1939 william butler yeats dies 1942 arthur edward waite dies 1944 arcanum 17 andre breton 1945 discovery of nag hammadi scriptures. 1946 dion fortune (i.e. violet mary firth) dies 1947 aleister crowley (crowley, edward alexander) dies 1947-56 discovery of qumran (dead sea) scrolls. 1948 the white goddess by r. graves

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

had the esoteric name, the knight of pythias, and wore the red fez of the ancient arabic order of nobles of the mystic shrine. this organisation claimed to be connected with the illuminati.1 winston churchill, the british prime minister, was a freemason and had several meetings with the satanist aleister crowley, another esoteric guru and a high initiate of many orders, including the order of the golden dawn and the order of oriental templars (more on him later. churchill's meetings with crowley do not, of course, constitute proof that the british prime minister was a satanist, but it does show that behind the scenes, esoteric knowledge in all of its forms is taken far more seriously than it is in public. this was the case during elizabethan times and has been throughout human history. the

s. these underground supermen would, according to bulwer-lytton's novel, emerge on the surface one day and take control of the world. many nazis believed this. lord bulwer-lytton is often referred to by madame blavatsky in her book, isis unveiled. the themes of underground supermen or hidden masters can be found in most of the esoteric secret societies. certainly this was true of the order of the golden dawn, formed in 1888 by dr wynn westcott, a freemason, and s.l. mathers. they called their 'masters' the 'secret chiefs. the theme of extraterrestrials living underground fits in with the 1960s survey of contactees which detailed the stories of the pure melchedekan race with their blond hair and blue eyes. they were also said to be living inside the earth. mathers devised a series of ritual

believed, however, that this gift was only for the few and he was a supporter of authoritarian government. these rituals, no doubt, would have attracted the dark energies which allowed vibrational synchronisation- possession- by the warders. in the mid-1890s, there were temples of the order in london, edinburgh, bradford, weston-super-mare, and paris, where mathers made his home. the order of the golden dawn also spoke of the vril force and one of the order's secret signs was the salute which the 206. and the truth shall set you free nazis would use when saying "heil hitler. the esoteric foundations on which nazism was created continued to build. mathers had known madame blavatsky and so had the master of the order's london temple, the poet, william butler yeats, who would go on to win a n

he poet spoke of..an aristocratic civilisation in its most completed form, every detail of life hierarchical, every great man's door crowded at dawn by petitioners, great wealth everywhere in few men's hands, all dependent upon a few, up to the emperor himself, who is a god dependent upon a greater god and everywhere, in court, in the family, an inequality made law."3 remnants of the order of the golden dawn continue to this day, but the original version splintered after a row between yeats, mathers, and aleister crowley, which split the membership into quarrelling factions. other significant esoteric thinkers and groups which influenced the gathering nazi philosophy included the order of the oriental temple, which used sex as part of its rituals to create and harness the energy known as t

ded the order of the oriental temple, which used sex as part of its rituals to create and harness the energy known as the vril, and two german esoteric 'magicians, guido von list and lanz von liebenfels. in his summer solstice celebrations, list used wine bottles on the ground to form the symbol of the hermetic cross, also known as the hammer of thor. it was the badge of power in the order of the golden dawn, and we know this symbol as the swastika. lanz von liebenfels (real name adolf lanz) featured the swastika on the flag which flew over his 'temple' overlooking the danube, and for these two black magicians it symbolised the end of christianity and the dawning of the age of the aryan supermen. they believed in the racial inferiority of those they called the "dark forces" such as the jew

DAVID ICKE CHILDREN OF THE MATRIX

they, too, trace their ancestry back to abraham in the old testament, the alleged origin of the hebrew belief system. muslims believe that abraham built the kaaba, the sacred shrine of mecca, and the focus of pilgrimage for muslims all over the world. but it was originally a pagan temple to goddess worship featuring the famous black stone. w. wynn westcott, a founder of the hermetic order of the golden dawn, wrote in his work, the magical mason, that the black stone was first used for pagan rituals. a stone is ancient symbolism for the penis and for this reason many religions were founded on a stone or a "rock, as with peter the rock and christianity. in the old testament tale of jacob, he anointed his stone with oil, which sounds like great fun. must try that one. the koran, the islamic

ell ahead of our own. these underground supermen would, according to bulwer-lytton's novel, 294 children of the matrix emerge on the surface one day and take control of the world. many nazis believed this. the themes of underground supermen or "hidden masters" can be found in most of the secret societies and in legends across the world, as we have seen. certainly this was true of the order of the golden dawn founded by dr wynn westcott, a freemason, and s.l. mathers. they called their masters the "secret chiefs" and devised rituals to contact them. in the 1890s there were temples of the order of the golden dawn in london, edinburgh, bradford, weston-super-mare, and paris, where mathers made his home. one of their secret signs was the pointed arm salute that the nazis would use when saying

freemason, and s.l. mathers. they called their masters the "secret chiefs" and devised rituals to contact them. in the 1890s there were temples of the order of the golden dawn in london, edinburgh, bradford, weston-super-mare, and paris, where mathers made his home. one of their secret signs was the pointed arm salute that the nazis would use when saying "heil hitler. remnants of the order of the golden dawn continue to this day, but the original version splintered after a row between the mather faction and the satanist, aleister crowley, which split the membership. crowley then became involved with the order of oriental templars or oto in 1933, the rocket expert, willi ley, fled from germany and revealed the existence of the vril society and the nazi's belief that they were to become the

ry more than any other german."22 calling the demons 295 other significant thinkers and groups that influenced the gathering nazi philosophy were two german esoteric magicians, guido von list and lanz von liebenfels. at the summer solstice, list used wine bottles on the ground to form the symbol of the hermetic cross, also known as the hammer of thor. it was the badge of power in the order of the golden dawn and we know this symbol as the swastika, an ancient sun symbol of the atlanteans-phoenicians. the original swastika was right-handed which, in esoteric terms, means light and creation, the positive. the nazis reversed this to symbolise the left- hand path- black magic and destruction. lanz von liebenfels (real name adolf lanz) used the swastika on a flag that flew over his temple overl

DAVID ICKE THE BIGGEST SECRET

fore they were called christians.38 the rituals of the nazarenebrotherhood can be clearly seen in the christian church today. the nazarenes woreblack and so do most christian clerics. at qumran they had a ritual bath to wash awaytheir sins. this became the christian baptism. they had a meal of bread and winewhich became the christian mass. w. wynn westcott was a founder of the satanicorder of the golden dawn in england which would later play a significant role in theemergence of adolf hitler and the nazis. he knew the inside story and he said in his98work, the magical mason, that todays freemasons go back to the essenes amongother ancient groups of similar background. today the arabic word for christians isnasrani and the muslim koran uses the term nasara or nazara. these originate with th

ack to our old mate,abraham, who is said to have emerged from the sumerian city of ur and headed foregypt. they believe that abraham built the kaaba, the sacred shrine at mecca, and thefocus of pilgrimage for muslims all over the world. but it was in fact originally a pagantemple of goddess (semiramis) worship featuring the famous black stone. w. wynnwestcott, founder of the hermetic order of the golden dawn, wrote in his work, themagical mason, that the black stone supposed to have been brought to mecca byabraham, was used originally for ancient pagan ritual.29 again you see brotherhoodsymbolism in this new religion. the symbols of the crescent and the curved sword, thescimitar, are identified with the moon and venus, the morning star, the term used forlucifer. v enus was also a title for

e marquis stanislas de gualta, a founder of themodern version of the order of the rose-croix, the rosicrucians.20 most of the grandmasters of the priory of sion have rosicrucian connections. another of calves friendswas jules bois, a notorious satanist, and close associate of a fellow satanist,macgregor mathers.21 encouraged by bois, mathers established the british occultsociety, the order of the golden dawn, of which the satanist, aleister crowley, was amost prominent member. the order of the golden dawn and its offshoots andpersonnel, like crowley, were involved with both the nazis and the british satanist,druid, and wartime prime minister, sir winston churchill. the pointed-arm heilhitler salute was in fact a ritual sign of the order of the golden dawn. another famousmember of the golde

underground was, and is, constantly attacked and pursued by thebrotherhood underground. some 250,000 were murdered for being wizards and witches,16730,000 of them in the british isles alone.27the freemasonic movement was to become a sort of central meeting place andcoordinator for the various elements of the brotherhood network. w. wynn westcott,founder of the hermetic (and satanic) order of the golden dawn, knew the truebackground to freemasonry because of his connections to the esoteric underground. hewrote in his work, the magical mason, that the freemasons originate from the essenes,the pharisee (levite) jews, the ancient mystery schools of egypt and greece, the v ehm-gerichte of westphalia, germany, the roman collegia, the french compagnons, andthe rosicrucians.28 the official (and i

legendary home of the secret occult adepts or masters who aresaid to have secretly influenced world affairs throughout history. they are variouslyknown as the secret chiefs, the hidden masters, or the great white brotherhood andsome researchers believe they are the force behind the creation of the freemasons,sufis, knights templar, rosicrucians, theosophical society, and the hermetic order ofthe golden dawn.17 i think these people are reptilians, some of them anyway. roerichwas involved in the formation of the league of nations, the first attempt at worldgovernment, and supported the work of dr andrija puharich, a scientist who helped todevelop the psychic powers of a young israeli called un geller.18in britain, the round table-royal institute of international affairs members in thehouses

DEMONIC BIBLE

led to more myserious (and occasionally more sinister) occult lodges being established. one such group was the rosicrucians, the brethren of the rosy cross. among them was the magician francis barrett, author of the magus, a classic on the subject of ceremonial magic, and eliphas levi, author of numerous books on the cabala. this was followed a century later by another occult order, known as the golden dawn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism which identifies ten sephiroth, or emanations of god in graduated order from pure spirit to the course material world. even the shells o

ds held the power to change reality and names compelled obedience from elemental beings. grimoires, or books of ceremonial magic based on cabalistic belief, cataloged the names and sigils of countless demons over which it was said the magician could exercise power. many of these books were attributed to biblical figures such as solomon, moses, or enoch. the enochian system of magic adopted by the golden dawn was based on the enochian evocation of dr. john dee. dee, 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

love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto) and order of the silver star (aa) combined eastern mysticism and yoga with the western ceremonial magic of the golden dawn. in practice, however, crowley s magick largely involved sex and drug use. it was the sexual aspects of tantric yoga crowley adopted together with some of the more deviant practices of black magicians and satanists of middle ages europe. the age of satan begins on april 30, 1966, former lion-tamer and carnival calliope player anton lavey, ritually shaved his head and declared the forma

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ughly "sibling" in the order of the astral star [o.a.s (q.v, an adelphon is the title of the first degree of membership, and correlates to the fire of earth in the sephiroth of malkuth (i.e. the russet colored quarter of malkuth. the primary principle of this grade is based on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rubeae et aureae crucis [r.r. et a.c (q.v. aeon of horus: the age of oneness between human beings and god that follows after the aeon of osiris where human-god was a duality. according to aleister crowley (q.v, it begin in 1904

xpression meaning your higher self. to some practitioners, a more knowledgeable non-physical entity. contacting your holy guardian angel [h.g.a] is known as "the knowledge and conversation of your holy guardian angel" establishing this relationship is considered to be the same as achieving enlightenment or cosmic consciousness. the principle work of an "adeptus minor" in the hermetic order of the golden dawn. apport: from the french meaning "to bring. in spiritism (q.v, any object brought to a seance by a spirit (q.v) or entity from the spirit world or the astral plane (q.v. aquarius "the water-bearer" in astrology (q.v, the eleventh sign of the zodiac (q.v) having the qualities of fixed (q.v) and air (q.v) and is ruled by the planet uranus (q.v. on the rainbow wand (q.v) and on the lotus

e altar, and other noxious substances is used including excrement, urine, and blood. black magick (q.v) is said to be practiced at these services. it had it's origins in decadent france but was so rare as to be virtually mythical. blavatsky, helena petrovna: a ukrainian woman who was the principle founder and guiding force behind the theosophical society. many members of the hermetic order of the golden dawn [g.d (q.v) were also members of this society. her importance is also due to two large books she wrote, isis unveiled and the secret doctrine. many mystical and occult writings or so-called "channeling" are directly or indirectly based on these two books. blood of the red lion: in sex magick (q.v) the semen. body, etheric: an emanation of all created things. halfway between the astral a

n compiled by a witch (q.v) or group of witches. it varies from coven (q.v) to coven. the books of shadows of gerald b. gardner (q.v.)and alex sanders (q.v) serve as the guides for their followers. b.o.t.a; builders of the adytum: an american mystical/magickal order/organization still in existence to this day, founded by paul foster case. paul foster case was a member of the hermetic order of the golden dawn [g.d (q.v. the b.o.t.a. was the first organization to present a deck of tarot (q.v) cards with the g.d. correspondences of hebrew letters to each major arcana (q.v) card. breaks: refers to interruptions in concentration. aleister crowley (q.v) gave techniques to develop concentration and overcome these breaks. many occultists feel that his techniques are too severe, and have modified t

mplishment and of respect, and means "enlightened one" buddhism teaches freedom from attachment to worldly things by getting rid of suffering caused by one's desires- c- calls (keys, enochian: invocations (q.v) to the enochian (q.v) angels (q.v) dictated to john dee through his seer, the alchemist and rouge, edward kelley. the calls were used extensively in the magick of the hermetic order of the golden dawn [g.d (q.v, aleister crowley (q.v, and anton lavey. cancer "the crab" in astrology (q.v, the fourth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and water (q.v) and is ruled by the planet luna (the moon (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color orange-yellow. keywords include: home, indistinct, protectively, sensitive, car

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ar: a huge, mystical commentary on the torah (q.v) first written down in the fourteenth (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has not been available for a wider audience since. it is of particular relevance in revealing d.f's considered opinion about the golden dawn as well as aleister crowley. if i read the signs of the times aright, the veil of the temple of the mysteries is being drawn back at the present moment. there are phases in the spiritual life of mankind just as there are weather cycles extending over periods of years, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the

h and the twenty-two paths between them. these attributions have been among the special preserves of certain occult schools; but mr. regardie gives them, even to the jealously guarded secret of the correct attribution of the tarot trumps. there will certainly be heartburnings! mr. regardie does not specifically state his authorities, but it is unquestionably the system taught in the "order of the golden dawn, founded by the late s. l. mcgregor mathers, that he is using. if i have been a rehoboam who has scourged occult secrecy with whips, mr. regardie is a jeroboam who is using scorpions! however, he has my unqualified blessing, for what it is worth to him. there is no legitimate reason that i have ever been able to see for keeping these things secret. if they have any value as an aid to s

i am aware, and one which i suspect of being a weighty one with those who have so long sat resolutely upon the lid of occult secrecy, is that for purposes of priestcraft and prestige a secret system is a useful weapon. a weighty reason, this, human nature being what it is, but not a justification in the eyes of those who have the welfare of humanity at heart. it has always been the custom of the "golden dawn" to wrap itself in the utmost secrecy. to a certain extent this secrecy is unquestionably necessary, for many eminent people have at different times belonged to the order, and they would not have dared to have done so if they could not have been sure of preserving the secret of their interest in matters occult. consequently the strict secrecy concerning the names of members and the pla

school he founded, and intimates that admission may be obtained thereto by applying to her, care of her publishers, and when she publishes a pamphlet for propaganda purposes in the united states which is even more explicit, who am i that i should plead ignorance of the existence of such an order? and when w b. yeats says, in his autobiography, that the order founded by mr. mathers was called the golden dawn, am i to pretend that i do not know what the mysterious initials g. d. stand for? am i also to pretend, in view of what he has to say of his experiences while he was a member, and of the confirmatory remarks of george moore in his autobiographical book, ave atque vale, that i do not know that the golden dawn concerns itself with ceremonial magic? does my initiation oath require me to d

m i also to pretend, in view of what he has to say of his experiences while he was a member, and of the confirmatory remarks of george moore in his autobiographical book, ave atque vale, that i do not know that the golden dawn concerns itself with ceremonial magic? does my initiation oath require me to deny these matters or to profess my ignorance of them? if so, it requires me to tell lies. the "golden dawn" is alleged to owe its origin to the discovery by mathers of a set of mysterious cipher manuscripts; these manuscripts exist, for i have talked with trustworthy persons who have seen them; but as they were in cipher, they were not able to bear testimony concerning their contents. in these manuscripts mathers is supposed to have found the outline of the "golden dawn" rituals and the sys

DION FORTUNE MYSTICAL QABALA

l then be seen how the twentytwo letters of the hebrew alphabet can be associated with the paths without discrepancy or overlapping. with them also are associated the twenty-two tarot trumps, the atus, or abodes of thoth. concerning the tarot cards there are three modern authorities of note: dr encausse, or "papus" the french writer; mr a. e. waite; and the mss. of macgregor mathers' order of the golden dawn, which crowley published upon his own authority. all three are different. concerning the system mr waite gives, he himself says "there is another method known to initiates" there is reason to suppose that this is the method used by mathers. papus disagrees with both these writers in his method, but as his system does violence to many of the correspondences when placed upon the tree, th

moderns the same material is found scattered through the works of knorr von rosenroth; wynn westcott; eliphas levi; mrs atwood; mme blavatsky; anna kingsford [page 104] mabel collins; papus (encausse; st martin; gerald massey; g. r. s mead, and many others. to some of these it is probable he was indebted; others may have been indebted to him; some of them were actually members of the order of the golden dawn which he founded. 4. other sources of information are frazer's golden bough; the works of wallis budge; the writings of drs jung and freud; the translations of dr jowett from the greek; the sacred books of the east series, the loeb classical library; the translation of plotinus by stephen mackenna; the translation of tbe zohar issued by the soncino press; and last, but by no means the

DONALDTYSON NOMICON

you will find a link to the complete text of lovecraft's brief bogus history of the necronomicon. concerning the curious connnecting thread that links gnostic theology, the book of enoch, the new testament book of revelation, the elizabethan magician dr. john dee and his communications with the enochian angels, the victorian era secret society of practical magic known as the hermetic order of the golden dawn, the magician and great beast aleister crowley, the dreamer and writer h. p. lovecraft, and the writer and magician kenneth grant (and perhaps i should not exclude myself from this list) read the essay "dr. john dee, the necronomicon, and the cleansing of the world- a gnostic trail" by colin low, to be found at a miscellany of essays. return h ahome resources demons bios fiction tyson

DONALDTYSON PENTA

orm was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for using the pentagram in golden dawn magic has become almost a universal feature of all systems of magic in english-speaking nations over the past century. in the golden dawn, the quintessence or fifth element of light or spirit is associated with the single upper point of the pentagram. the remaining four elements are assigned the lower points in the same pattern that

with fire, so fire is placed on the right leg of the pentagram. the sign taurus, on the lower-left of the zodiac, is linked with earth, so earth is placed on the left leg of the pentagram. once the elements are related to the points of the pentagram, it becomes possible to use this figure to invoke or banish the powers and spirits of each element by inscribing the pentagram in different ways. the golden dawn system for invoking and banishing the elements is, in my opinion, unnecessarily complicated, but i will describe it here since it is employed almost universally in modern magic, and many readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with the element being invoked or banished. to invoke is to cal

ll forth, and to banish is to send away. pentagrams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps is not that widely known. it was described in one of her books by the late dion fortune, a member of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pentagram on the air in front of your body with strong strokes as though drawing it with chalk upon a blackboard. it is important that the figure be regular. regular symbols have a natural affinity with the spirits of light, and irregular symbols resonate with the spirits of darkness

spirits of darkness. it is also vital to make the pentagram large- at least several feet across its points. the most common error of beginning magicians, according to dion fortune, is to draw the pentagram too small on the air. finally, be sure to connect the end of the continuous line that forms the pentagram with its starting point. the pentagram is a closed figure. there is a general rule for golden dawn invocation and banishing by the pentagram, which helps somewhat to remember the method "invoke towards, and banish from, the point to which the element is attributed" spirit is unique and separate from the other four elements. the golden dawn method to invoke and banish it is involved, and different from the method for invoking and banishing the lower elements. according to the golden

. it is important to understand that all pentagrams of the elements are drawn in the same way, with a continuous line that ends at its starting place. it is only that different pentagrams begin at different points, and proceed around the figure either clockwise or counterclockwise. when invoking spirit, first the active, then the passive invoking pentagram is drawn. spirit is never invoked in the golden dawn method by only one pentagram. likewise, when banishing spirit, first the active, then the passive pentagram of banishing is drawn. these are always used together. this is not true of the four lower elements, which are invoked or banished by only a single pentagram, not two. remember the rule, invoke toward the element and banish away from it- this will make the following easier to comp

DONALDTYSON SIGIL

culum veritatis, 17th century) an emblem is a graphic symbol employed in magic and alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magical identity. when constructed correctly, it links the magic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to channel the

agic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind

aper 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 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

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

editions are encouraged to contact the editor. please address dr. melton either c/o gale group, 27500 drake rd, farmington hills, mi 48331-3535, or at his office: dr. j. gordon melton institute for the study of american religion box 90709 santa barbara, ca 93190.0709 a a a a secret society founded by aleister crowley (1875.1947) comprised of three orders: the silver star, the rosy cross, and the golden dawn. this society is also described as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver

bed as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver star and was thus a secret chief of the golden dawn. after 1906 crowley launched his own order of the silver star, or a a, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals of the outer order of the society in the second number. this alarmed members of the golden dawn, who wished their rituals to remain secret, and s. l

launched his own order of the silver star, or a a, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals of the outer order of the society in the second number. this alarmed members of the golden dawn, who wished their rituals to remain secret, and s. l. macgregor mathers, one of the golden dawn chiefs, took legal action to restrain crowley from continuing to publish the rituals. although a temporary injunction was granted, mathers did not have funds to contest an appeal setting this aside, and crowley continued to publish his own version of gd secret rituals. in addition to the publicity from this legal action, crowley also gained additional notice through public performance

teries of sinai, carmel, and st. sabas. aurum solis has had a special interest in alchemical, gnostic, medieval, and celtic traditions within a basic framework of kabalistic philosophy, affirmed through special rituals relating to spiritual consciousness. after world war i, the society s membership became influenced by newer occult trends from such other organizations as the hermetic order of the golden dawn, but authentic kabalistic traditions were strengthened by the work of rabbi morris greenburg, a noted talmudic scholar. world war ii largely suspended the society activities until 1949. some years later conflicting trends arose, largely around the issue of magical rituals designed to enhance consciousness and the actual use of occult powers. a schism occurred in 1957, and one group bro

y. sources: ayahuasca home page. http//www.ayahuasca.com. june 12, 2000. luna, eduardo. ayahuasca visions. north atlantic books, 1999, and steven f. white, eds. ayahuasca reader: encounters with the amazon s sacred vine. synergistic press, 2000. ayperor (or ipes) a count of the infernal empire. ayton, w(illiam) a(lexander (1816.1909) modern alchemist and member of the famous hermetic order of the golden dawn occult society. he was born april 28, 1816, in london, england, and was educated at charterhouse school (then in london) and trinity hall, cambridge (matriculating 1837; latin prize essay, 1838.39; b.a, 1841. he was ordained as a deacon in the church of england in 1841 and became a clergyman two years later. after serving in vari- encyclopedia of occultism& parapsychology. 5th ed. ayto

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

thur machen: a short account of his life and work. london, 1963. 951 sullivan, jack, ed. the penguin encyclopedia of horror and the supernatural. new york: viking, 1986. macionica slavonic name for a witch (see slavs) mackenzie, kenneth r(obert) h(enderson (1833.1886) prominent british occultist, an honorary magus of the societas rosicruciana in anglia, and a member of the hermetic society of the golden dawn. during 1858.59 he edited four issues of biological review, devoted to spiritualism, homeopathy, and electro-dentistry. mackenzie was born on october 31, 1833, in london. the following year his family lived in vienna, where his father, dr. rowland h. mackenzie, was assistant surgeon in the midwifery department at imperial hospital. mackenzie and his wife returned to england about 1840

ed from the society in 1875 while preparing his royal masonic cyclopaedia. in subsequent years, he seems to have lived precariously on a modest income from journalism. he developed a system of astrological prediction of horse race winners and also became involved with the promotion of fringe masonic orders, such as sat b hai. he died july 3, 1886, before the formation of the hermetic order of the golden dawn, but was claimed posthumously as an adept of the order (together with levi and hockley) by w. w. westcott, one of the founding chiefs, presuming a continuity of occult tradition through rosicrucianism. sources: mackenzie, kenneth. royal masonic cyclopaedia. 1877. reprint, new york: sterling publishing, 1987. mackenzie, william (1877) british biologist and writer, living in italy, who p

gic during the 1890s there was a revival of interest in ritual magic in europe among both intellectuals and traditional occultists. this occult underground permeated much of the intellectual life and progressive movements in europe, in contrast to the more popular preoccupation with spiritualism and table turning. symbolic of this magic revival was the founding of the famous hermetic order of the golden dawn, which numbered among its members such individuals as annie horniman (sponsor of the abbey theatre, dublin, florence farr (mistress of george bernard shaw, s. l. macgregor mathers, william butler yeats, arthur machen, and arthur edward waite. another famous member was the magician aleister crowley, who left the order to found his own organization, a a, and then become head of the germa

adept. the magi, or magicians (plural form of magus, were the wise men of the ancient persian priesthood. it is noted in the christian new testament that three magi brought gifts to the infant jesus. in the later tradition they were given names.kaspar, melchior, and balthasar. and their bones are said to rest in cologne cathedral, germany. the term magus is also used in magical societies like the golden dawn to indicate one of its highest grades, between the master of the temple and the ipsissimus. sources: king, francis. the rites of modern occult magic. new york: macmillan, 1970. magus a spirit control of william stainton moses, supposed to be a member of the mystic band that delivered occult teaching in moses s scripts. magus did not disclose his name on earth, but he said that he lived

elating to witchcraft and possessions. boston, 1689. the wonders of the invisible world. observations as well historical as theological, upon the nature, the number, and the operations of the devil. boston: benjamin harris, 1693. mather, increase. essay for the recording of illustrious provinces. boston, 1684. mathers, moina (1865.1928) moina mathers, a leading member of the hermetic order of the golden dawn (hogd, was largely responsible for the rituals of this ground-breaking magical organization. born on feburary 28, 1865, as mina bergson, she was the daughter of jewish parents and the sister of noted philosopher henri bergson. her brother was a professor at the university of paris, the winner of a nobel prize (1927, and president of the society of psychical research. he authored the no

EVIL AND UNCLEAN SPIRITS

oser; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening with green and gold, the colors of vegetation and of growth. banish thou, therefore, the evil and seek the good, thou who wouldst know the life of ages, thou who would follow in the footsteps of our master, o brother of the order of the golden dawn! for as moses lifted up the serpent in the wilderness, even so must the son of man be lifted up and raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended upon the tree through suffering and through pain, let thy countenance be raised up towards the light of the holy one, to invoke the divine brightness, not

er extendeth over many and numberless orders. behemoth and leviathan are two evil forms of which the first is the synthesis of the twpylq already described under the head of behemiron in the twpylq of the months of the year. the leviathan are, as it were, numberless dragon forms united together. so that each of his scales is like a separate evil serpent (an instructional paper for students of the golden dawn isis-urania temple. transcribed by w.e.h. humphreys, july 2,190n extraordinary encounters have been reported for as long as human beings have been around, and they are richly documented in the world s folklore and mythology. a full accounting of traditions of otherworldly belief would easily fill many fat volumes. this book, however, is not about traditions but about experiences, or pe

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

in the hermetic qabalah is the sefer yetzirah (book of formation. however, from what is written in many of the books of hermetic qabalah, it is apparent that the structure of the tree of life, nature of the inner court, and function of the lettergates as explicated by the sefer yetzirah are widely misunderstood. the two most prominent contemporary schools of practical or hermetic qabalah are the golden dawn and the ordo templi orientis (o.t.o, which still exist and continue to attract followers today. the golden dawn was founded in the late nineteenth century in the heyday of the victorian period. the document reputed to be at the foundation of the golden dawn system was the cypher manuscript attributed to fraulein sprengel. the sacred magic of abramelin the mage was also an important doc

d the ordo templi orientis (o.t.o, which still exist and continue to attract followers today. the golden dawn was founded in the late nineteenth century in the heyday of the victorian period. the document reputed to be at the foundation of the golden dawn system was the cypher manuscript attributed to fraulein sprengel. the sacred magic of abramelin the mage was also an important document for the golden dawn and a significant influence on the controversial aleister crowley, who broke with the golden dawn and formed the order templis orientis. the o.t.o was founded primarily upon works of sexual mysteries and masonic charters, and incorporated the abramelin material at a later date. until very recently, almost all books in english on the subject of the qabalah, regardless of their title or

f the two remaining books of enochian literature traced to the reign of sheba in ethiopia. i enoch was translated by r.h. charles in the late nineteenth century. in the qur an, metatron is referred to as al khidr. 13 s.l. macgregor mathers translated the sacred magic of abramelin the mage, the greater and lesser keys of solomon, and the grimoire of armadel. these books were drawn upon by both the golden dawn and ordo templis orientis for some of their rituals and experiments. aleister crowley incorporated material from them in his writings as well. mathers also brought attention to the sifra detzniyutha and the idra rabba with his english translation of knorr von rosenroth s latin translation of those texts. 14 rabbi israel ben eliezer is often referred to as the besht, which is an acronym

lumn of the tree in general, and the gate of the gimel in particular. organ of the tongue: a term for the alef of unity, and the root of small face in the throat center of the sefirah knowledge/ first in the sefer yetzirah. organ of nakedness: a term for the ayin of vast face in the sefer yetzirah. o.t.o: order templis orientis, a school of the practical qabalah that was a breakout group from the golden dawn. pagan: latin-based appellation given to the indigenous spiritual traditions of western europe that preceded the colonization by christianity. paniel (hebrew: face of el: name of vast face; the angel with whom ya aqov wrestled in the torah. partzufim (hebrew: veils, curtains, faces: a term prominent in lurianic teachings for vast face, ancient father, ancient mother, small face, and th

FRATER U D PRACTICAL SIGIL MAGIC

and on imagination. connected with these are analogous thinking and symbolic images. for example, agrippa uses a special sigil for each of the planetary intelligences. these are not, as has been assumed for quite some time, arbitrarily constructed, nor were they received by grevelation, h but rather they are based on cabbalistic considerations.5 4/ practical sigil magic the hermetic order of the golden dawn also employed sigils as gimages of the souls' of magical entities, which enabled the magician to establish contact with them; nonetheless, the technique of their construction was not explained. the same may be said for o.t.o. under crowley's leadership and for the fraternitas saturni under gregorius. the name agrippa already hints at the fact that magical sigils have a long historical

ly criticized sixth and seventh books of moses basically applies the same procedure of''select ingredients, pour in and stir h, and these practitioners believed in the following principle: to know the gtrue' name and the''true' sigil of a demon means to have power over it. pragmatic magic, which developed in the anglo-saxon realms, completely tidied up this concept.6 often crowley's revolt in the golden dawn.at first in favor of but soon against mathers.is seen as the actual beginning of modern magic. it would certainly not be wrong to say that crowley himself was an important supporter of pragmatic thought in modern magic. but in the end, the master therion preferred to remain within the hierarchical dogmatic system due to his aiwass-revelation in liber al vel legis. his key phrase gdo wh

demons have been cabbalistically construed with the help of these cameas. since this technique belongs to yet another important branch of sigil magic and is relatively unknown, it shall be covered here. the following explanations are based on israel regardie fs excellent book how to make and use talismans, which contains a very clear summary, though the author refers to the older material of the golden dawn and other writers have explained the system elsewhere.14 to be able to use these systems, however, you need a sound basic knowledge of cabbalism and planetary magic. unfortunately, these cannot be taught here and would lead away from our main topic. readers who are quite unfamiliar with these disciplines should refer to the relevant literature listed in the bibliography. the basis of t

vidual fs spiritual development as well. it can open completely new universes to us.an unlimited number of universes of experience.and eventually it will lead us back to the sources of magical power itself. salve atque vale! ubique daemon. ubique deus. 123 glossary a. a..astrum argentum or silver star. a magical group founded by aleister crowley based on the teachings of the hermetic order of the golden dawn. abramelin system.a potent cabbalistic system of magic. it involves six months in prayer, following which you achieve gthe knowledge and conversation of your holy guardian angel h this angel provides information on how to control demons so that they will bring you whatever you desire. agrippa.henry cornelius theophrastus bombastus agrippa von nettesheim (1486-1535) was a famous alchemi

revelation from an entity referring to itself as aiwass, the three short chapters in the book describe the end of the current aeon and the beginning and methods of the new aeon. aleister crowley.born edward alexander crowley (1875-1947, he is one of the most important and 125 126/ practical sigil magic controversial magical writers nd practitioners. he became a member of the hermetic order of the golden dawn but later left the order roup, the a..a. later he joined the ts head. a prolific writer chaos magic.of recent origin, this system of magic ocuse ian fs reality. order of the golden dawn.this group egan operation in 1888 and fell victim to schism and strife in 190 e and umerous others. teros).the pact is a loose conglomeration of groups and individuals practicing chaos magic. a to found

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

itishmailbut concerned almost exclusively'withtheaffairsof local government. it also. published biographies .of assorted worthies .which 'included, under waite's editorship, a flattering 'municipal portrait' of frederick horniman, withespecialpraise heaped upon his museum. it is tempting to think that this eulogy of her father encouraged anniehorniman to look on waitewithfavourwhen he entered the golden dawn laterthatyear,but she is unlikely to haverecognized waite's hand, for contributors and editors alike of bottomley journals remained anonymous. indeed, waite cultivated anonymity to such an extent inthebritishmailthat in oneissue, april 1890, he devotedfour columns to an unsigned, mocking review of his own anonymous prospectus forazoth:orthestar in theeast-e-ebook he had yet to write (i

med were 'chiefs of the third luciferian order. the honour of westcott and his colleagues-who were quite innocent of these startling charges-was defended by waite, whoanalysedand demolished the whole story of the palladium in his bookdevil-worshipinfrance(1896)after previously rebutting the charges of dianavaughanin the columnsoflight.westcott, who hadjust welcomed waite back into the fold of the golden dawn, was delighted at waite's exposure of a 'gross libelwhich is at the sametime an abominable and cruel falsehood'(devil255worship,p. 280. waite was further praised by johnyarker,whoreviewedthe book forthefreemasonand who wasespeciallypleasedbecausehe himself had been described not only-ashead of the rite of memphis and mizraim (which he was)butalsoas a prominent satanist'(which he was no

.themost probable reasonforwaite's seeking admission to freemasonry at this time was hisgrowingawareness that only by passingthroughthe craft degrees and theholyroyal arch would he be able to enter thosehigherdegrees whose rites he so eagerly desired. to this end he sought the help of palmer thomas,who'offered high encouragement' and persuaded w. f. kirby, the entomologistwhowas also amemberofthe golden dawn, to proposebothwaite and blackden for initiation in his lodge.thuson 19 september 1901 waite was made a mason in runymedelodge, no. 2430, at wraysbury in buckinghamshire. for reasonsthatwere never explained, waite and blackden werenotraised to the degreeofmaster mason in runymede lodgebut,'as a courtesy, instmarylebone lodge, no. 1305, on 10 february 1902. initiation into craft masonry

ntinued his progress through the society, confident in a general support for hisviews-hispaper of1906,'theplaceof masonry in the rites of initiation, had been well received-unaware that those in authority were becoming uneasy about him. westcott, in particular was unhappy. he had asked waite for help in1910when hebecameinvolvedin the legaldisputebetween mathersand crowley (over the publication of golden dawn rituals intheequinox),butwaite ,had done little or nothing and merely persistedin demanding from westcott a sight of the original cipher manuscripts. the row in the independent and rectified rite made matters worse, and atthetime it came to a head waite was due for election to the office of celebrant(i,e,master) of the metropolitan college. westcott approached waite, told him of strong

ition ingoetia',it was little more than an expansion of his earlierbookofblackmagicbuthe had felt it necessary to illustrate the negative side of the secret tradition and to warn against the perils of magic once again.thefinal subjects to be approached were rosicrucianism and alchemy; the former was treated exhaustively inthebrotherhoodoftherosycross(1924)-including an accountofthe origins of the golden dawn, completewitha reproduction (upside-down) of one page of the cipher manuscripts-while the latter he dealt with inthesecrettiaduioninalchemy(1926, a book that came about in a curious way. late in 1922 waite discovered that regan paul&co. were planning to 'reissue theoccultsciences,although they had not told him because mr stallybrass, the publisher 'claims to have thought that i was dea

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ling in the spirit vision130appendixfastral travelling132appendixgthe manifesto ofjuly19031356thegoldendawnappendixhconstitution of ther.r.et a.c, november1903138seleabibliographyi4jforewordtwo major streams of thought have influenced the development and dissemination of west em occultism. h. p. blavatskyand the theosophical society represent one stream; the other is s.l.macgregor mathers and the golden dawn. regardless of the intemecine conflicts, scandals and doctrinal schisms that occurredinboth of them, all modem thinking on occult matters has been profoundly influenced by these seminal systems. i cannot conceive of any form of occultism without thinking of madame blavatsky.herinfluence may not be admitted or appreciated on the surface; nonetheless a little enquiry will reveal it. even

systems, are able to do so largely because madame blavatsky did so much on behalf ofhindumystical thinking. and i cannot help but remem255 ber the picture of oppenheimer, the father of the hydrogen bomb, sitting on his desk in padmasana reading the bhagavad gita. on the other hand, there is hardly a legitimate occult order in europe or america that has not borrowed directly or indirectly from the golden dawn. one has only to glance casually through francis king'sritualmagicinenglandto realize the enormous influenceofthe golden dawn. it was certainly not a wealthy organization; nor did it have a vast multitude of members. yet whatitstood for has percolated down through almost every level of modem occult belief.8thegoldendawnarthur edward waite was amemberfor abriefintervalofboththese organi

lmagicinenglandto realize the enormous influenceofthe golden dawn. it was certainly not a wealthy organization; nor did it have a vast multitude of members. yet whatitstood for has percolated down through almost every level of modem occult belief.8thegoldendawnarthur edward waite was amemberfor abriefintervalofboththese organizations.hehad a rather condescending attitude towardsbothmathersand the golden dawn.hewas indebted more to christian mysticism and to the traditional antecedentsofboththe aforenamed groups than anything else and looked back to the past to dredge up what he could about alchemy, the qabalah, thetarot,the rosicrucians and medieval magic.hecame to write large tomes on allofthese subjects, and credit must be given to him for whatever popularity someofthem have since achiev

allofthese subjects, and credit must be given to him for whatever popularity someofthem have since achieved. i know many in the fieldofalchemy alone who worship waite for his translationsofsome of the basic texts in the spagyric art.hisadvocacyofchristian mysticism attracted to him an authorityofthe statureofevelyn underhill and a novelist like charles williams.thoughwaite did become amemberofthe golden dawn, its curriculum meant little to him, as indicated in his autobiography,shadowsof lift andthought.after the revolt at theturnofthe century he was a memberofthe committee that governed the schismatic members and in consequenceofthis he ultimately formed his own organization, the fellowship of the rosy cross.itemployed his modificationsofthe basic golden dawn initiatory rituals, whichofco

ofthe century he was a memberofthe committee that governed the schismatic members and in consequenceofthis he ultimately formed his own organization, the fellowship of the rosy cross.itemployed his modificationsofthe basic golden dawn initiatory rituals, whichofcourse he had to transform and rewrite: his fellowship died when he did, in1942.all of this is described in robert gilbert's historyofthe golden dawn and in his biographyofwaite (still in preparation; interesting sidelights on the storycanalsobe found in hisa.e.waite:abibliography.*thisbook fills in several important lacunae in the existing historical accountsofthe order.'thebottomofthe golden dawn barrel has long agobeenscraped, geoffrey watkins wrote to me just before he died. be that as it may, there is much that still needs to b

GILBERT THE MAGICAL MASON

on the ancient mysteries269 26.a recent spiritual development287 27.an essay upon the constitution of man: spirit, soul, body296 28.man's blood and generation310introductionof all the actors in the bizarre pageant of the occult revival, william wynn westcott was the most unlikely: cautious, fearful and altogether too respectable, he yet created its most exotic structure, the hermetic order of the golden dawn.thetask of controlling the order proved, however,tobe far beyond the abilities of this timorous scholar, and it slipped from his grasp to fall into the hands of s.l. macgregor mathers, the magical genius who raised it to its greatest glory. but theorderneeded westcott, for he was its true rosicrucian: the physician and mystic who sought all his life for hermetic wisdom, and, having fou

deputy coroner, becoming intimecoroner for north-east london, a post that he held until 1918. perhaps his professional preoccupation with death encouraged him to create lifeexnihilo,and this he did with startling success. realizing from his rosicrucian studies that a magical order would need a history, he set about creating a first-class pedigree for his own brainchild, the hermetic order of the golden dawn. his first creation, or contact on the inner planes if one prefers to suspend disbelief, was a rosicrucian adept named anna sprengel, whose address appeared on a collection of manuscript rituals allegedly discov255 ered in freemasons' hall- the famous cypher manuscript that was the foundation of the golden dawn system. westcott promptly wrote to his own creation and was authorized to f

appeared on a collection of manuscript rituals allegedly discov255 ered in freemasons' hall- the famous cypher manuscript that was the foundation of the golden dawn system. westcott promptly wrote to his own creation and was authorized to found a temple in england, which he estab255 lished in march 1888 as the isis-urania temple, with mathers and dr w.r. woodman as his co-chiefs. the story of the golden dawn need not be repeated here" save only the major events that involved westcott. in march 1897 he was obligedtoresign from all office in the order 'owing to my having reed. an intimation that it had somehow become known to the state officers that i was a prominent officialof a society in which i had been foolishly posturing as one possessed of magical powers 255 and that if this became mo

istently refused either to affirm or deny the accusation, and remained surprisingly loyal to mathers after the 'rebellion' of 1900. the true history of the anna sprengelletters will probably never be known,butthere is nointroduction9doubt at all as to their spurious nature and virtually none that westcott was their author. he played only a very minor role in the later alarms and diversions of the golden dawn and concerned himself increa255 singly with the affairs of the s.r.i.a, of which he had been supreme magus since 1892. his dealings with mathers had taught him caution, and when he corresponded with theodor reuss over the setting-up of a berlin college of the s.r.i.a. in 1902 he declined to work reuss' rosicrucian rite 'because it trespasses so much [on the 18th degree of the ancient a

find some" for forty years westcott poured out a never-ending stream of books and papers on hermetic subjects, translations and editions of alchemical and kabalistic classics, textbooks in his professional field, and learned notes for masonic journals. many of his books are still in print, but the papers have been forgotten, buried in obscure and often privately printed journals.tounderstand the golden dawn, one must read what its creators wrote- not for the world at largebutfor the benefit of their fellow initiates.thepapers in this anthology are just that, fugitive pieces and unpublished manuscripts written for10themagical masonthe aspiring adepts whom westcott sought to serve 'i am likely tobe,like the wheat, ground between the upper and lower millstones, he once wrote" and so he was

GILBERT THE SORCERER AND HIS APPRENTICE

as, no doubt, highly amused by mathers' use of the motto of the clan macgregor 's rioghail mo dhream (royal is my tribe, on his election to the zelator grade" but for all the accompanying pretension, this was the most significant move of mathers' life, for within the s.r.i.a. he met both wynn westcott anddrwoodman, and slowly and carefully began to lay the foundations of the hermetic order of the golden dawn. from 1888 the story of macgregor mathers is the story of the golden dawn,butbefore then, in 1885, he had moved to london, joined anna kingsford's hermetic society, in which he delivered his first major lecture" and publishedthe kabbalah unveiled,his most successful and influential work.5and before 1888 he had met mina bergson, the sister of the philosopher henri bergson, who was to be

r mathers is the story of the golden dawn,butbefore then, in 1885, he had moved to london, joined anna kingsford's hermetic society, in which he delivered his first major lecture" and publishedthe kabbalah unveiled,his most successful and influential work.5and before 1888 he had met mina bergson, the sister of the philosopher henri bergson, who was to become successively the first initiate of the golden dawn and mathers' wife. after their marriage, in june 1890, they lived at forest hill close to the horniman museum, of which mathers had been made curator;butby 1892 they had moved to paris, where they remained- save for a prolonged visit to london for theequinoxandlooking glasscases of 1910 and 1911- until mathers' death from influenza in 1918. his career in the golden dawn has been charte

. in later years his somewhat tenuous loyalty to mathers strengthened and he was genuinely grieved at mathers' death, five years before his own in 1923. unsure of his own occult connections, he wasyetunwavering in his belief inthereality of an occult world and was an enthusiastic proselytizer; issuing fictional and factualaccounts.of scottish witchcraft, justifications for the magical aims of the golden dawn, and the introduction to eckartshausen'scloud upon the sanctuarythatset aleister crowley upon his magical career. but, as with mathers, his contributions to the occult journals of his day remain virtually unknown. it is both their fugitive nature and their inherent fascination that justifies this anthology of those writings. mathers published comparatively little, apart from his books

d a short paper on the kabalah written for arthur machen, who was then, in 1887, the editorofwalford'santiquarian magazine .mathers' papers were written principally for his fellow magicians and are restricted. to a narrow part of the spectrum of occultism, whereas the papers by brodie-innes are more broadly based, providing a valuable insight into the theoretical background of the workings of the golden dawn, and indicatingthebreadth of their author's knowledge and interests. for bothmen;'the magus andhismost eager follower, their writings are their monument, preserving and bringing alive for us the dreams and.visionsthatheld together their remarkable order. nothing of a like stature survives, and nothing is now written that can match the work of its members.theoccultoftoday who squeak at

ing alive for us the dreams and.visionsthatheld together their remarkable order. nothing of a like stature survives, and nothing is now written that can match the work of its members.theoccultoftoday who squeak at the order's ghost would do well to cease theirclamour,toread and to wonder. r.a. gilbertbristol,april 1983notes1 the text of the manifesto is giveninfullinellie howe'sthe magiciansofthe golden dawn(1972,.pp,127-133. 2thefactsof his schooling are disputed in ithell colquhoun'sswprdofwisdom(1975. she. givesreasonablegrounds for supposing that it was another boy of the same name who was educated at bedford .3see holland's letter to westcott qf1910,quoted in howe,op. cit.,p.40.4entitledthe qabalah;mathers gave his lecture on3june1886.abrief abstract was printed inlighton19june.5 kabb

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

are in 1895. westcott s candidates, whom he admitted to hermes lodge, were rather less mundane: samuel liddell macgregor mathers appears as j.w. in 1887; by 1901 he had admitted gerard encausse( papus, the french occultist) and established inri lodge no. 14, at paris; and on 1 september 1902 he admitted a. e. waite. all three had one thing in common: they were members of the hermetic order of the golden dawn. westcott was also keen on further foreign expansion with the aid of continental occultists. the presence of such characters was not new col. h. s. olcott and charles sotheran, founding members of the theosophical society, had been representatives of the rite in bombay and new york respectively, since 1880; what is curious about them, and about george fort, the representative in new je

te but were mackenzie s outline draft of a series of esoteric intitiation ceremonies. they were written in a cipher derived from trithemius s polycraphiae, and westcott soon translated them, making use of the blank versos of swedenborgian rite summonses. they are better known as the cipher manuscripts that led to the fiction of german adepts and to the undisputed fact of the hermetic order of the golden dawn that westcott unleashed upon the world in 1888. in their fully developed form the ceremonies of the order make full and effective use of a temple filled with symbolic representations. it is an ironic twist of fate that westcott s enthusiasm for an obscure, utterly forgotten, yet wholly respectable masonic rite led by chance to his creation of a magical order more widely written about

GILBERT R A THE MASONIC CAREER OF A

16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the

rs- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the order as soror sapiens dominabitur astris; each member was obliged to take a pious motto, usually in latin) who gave westcott authority from the german centre of the order to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism were far from secret as they had been printed in 1877 as 'two tables illustrative of rosicruci

ient' on the title-page of his handbook of cartomancy23[23] in 1889. whether the pseudonym and motto were intended to irritate westcott, by the 19[19] this unpublished work was advertised occasionally as 'forthcoming' in others of waite's publications during the 1890s. the manuscript, if one was ever written, has as not survived. 20[20] a full, documented account of the origins and history of the golden dawn is to be found in ellic howe, the magicians of the golden dawn (routledge, 1972. 21[21] the royal masonic cyclopaedia of history, rites, symbolism and biography (john hogg, 1877. the tables are on pp. 617-18. 22[22] according to the golden dawn's address book and record of members' progress, waite had attained the grade of zelator in september 1891. he was no. 98 on the order's roll an

work on fortune-telling, published by redway. waite never permitted his connection with implication that his german mentor was involved with the grand orient of france, or whether waite hoped that by using the motto he would increase sales of the book is unclear, but they do indicate an irreverent attitude to the order that he was to maintain for a number of years. waite's initial sojourn in the golden dawn was short, apparently because he was unhappy with the activities of some of his superiors 'i began to hear things which, in my several positions at the moment, told me that i should be well out of the whole concern. it was not on the score of morality, seeing that there were fratres et sorores; for on this ground it is just to say that no breath of scandal ever arose in the g'.d. durin

f things which had an equivocal legal aspect and in which leading members of the order should not have been concerned, had 1 been informed accurately, as there seems no doubt that i was'24[24. his scruples were eventually overcome however and, after three years, during which time he issued a series of alchemical translations and edited an occult journal entitled the unknown world, he rejoined the golden dawn on 17 february 1896, although he was not to enter the second order, the ordo rosae rubeae et aureae crucis25[25, until march 1899. waite's account of his return is inaccurate; he states that he was urged to rejoin by ralph palmer-thomas, an enthusiastic collector of masonic degrees, who 'assured me that i was missing things that i should value and of which 1 could have no notion at the

GNOSTIC CATECHISM

16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the

rs- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the order as soror sapiens dominabitur astris; each member was obliged to take a pious motto, usually in latin) who gave westcott authority from the german centre of the order to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism were far from secret as they had been printed in 1877 as 'two tables illustrative of rosicruci

ient' on the title-page of his handbook of cartomancy23[23] in 1889. whether the pseudonym and motto were intended to irritate westcott, by the 19[19] this unpublished work was advertised occasionally as 'forthcoming' in others of waite's publications during the 1890s. the manuscript, if one was ever written, has as not survived. 20[20] a full, documented account of the origins and history of the golden dawn is to be found in ellic howe, the magicians of the golden dawn (routledge, 1972. 21[21] the royal masonic cyclopaedia of history, rites, symbolism and biography (john hogg, 1877. the tables are on pp. 617-18. 22[22] according to the golden dawn's address book and record of members' progress, waite had attained the grade of zelator in september 1891. he was no. 98 on the order's roll an

work on fortune-telling, published by redway. waite never permitted his connection with implication that his german mentor was involved with the grand orient of france, or whether waite hoped that by using the motto he would increase sales of the book is unclear, but they do indicate an irreverent attitude to the order that he was to maintain for a number of years. waite's initial sojourn in the golden dawn was short, apparently because he was unhappy with the activities of some of his superiors 'i began to hear things which, in my several positions at the moment, told me that i should be well out of the whole concern. it was not on the score of morality, seeing that there were fratres et sorores; for on this ground it is just to say that no breath of scandal ever arose in the g'.d. durin

f things which had an equivocal legal aspect and in which leading members of the order should not have been concerned, had 1 been informed accurately, as there seems no doubt that i was'24[24. his scruples were eventually overcome however and, after three years, during which time he issued a series of alchemical translations and edited an occult journal entitled the unknown world, he rejoined the golden dawn on 17 february 1896, although he was not to enter the second order, the ordo rosae rubeae et aureae crucis25[25, until march 1899. waite's account of his return is inaccurate; he states that he was urged to rejoin by ralph palmer-thomas, an enthusiastic collector of masonic degrees, who 'assured me that i was missing things that i should value and of which 1 could have no notion at the

GNOSTIC HANDBOOK

the incoming energy could be utilized for the benefit of egypt. as time progressed the egyptian star-gnosis, the divine rite of rebirth and the secret of planetary and zodiacal mediation was passed from the pharaoh to a separate priesthood. with time and changes in both state and religion, the teachings were held under oath by secret orders and brotherhoods. even within the hermetic order of the golden dawn we can find elements of the mediation rite within its equinox rituals, however, the emphasis has changed to emanating the forces only for those linked to the order and hence joined to its group mind. as we head further into the kali yuga it is the individuals task to use and transform the heavenly energies within him or herself. it is important to realize that energies the zodiac like

in the essene sect, after his death his followers passed on the secret teachings. this new order centred around ormus (46 a.d) and continued through the knights templars, the eleutherians, the church of carmel, the rosicrucians and onwards. in modern times the lineage continued in a variety of forms, the more ritually oriented line was continued in such organisations as the hermetic order of the golden dawn, the early theosophical movements, the astrum argentinum, the ordeo templi orientis and the fraternity of saturn (germany. however, these organisations got bogged down in the technology of the spiritual processes and lost the vision and art of the gnosis. hence modern reresentatives of such organisations and others found in the "ritual magic(k" community have little in common with the

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

one mindless, physical, demiurgic superorganism- the new world order. the limits of the mind when working with models of the mind, we need to appreciate the innate limits to our model. as discussed earlier in this course everything cannot be reduced to psychological equations. in various traditions of magic, for example, psychology is a pre-requisite for occult training, indeed israel regardie of golden dawn fame suggesting eight or nine years of psychoanalysis before any practical occult gnostic theurgy page 67 instruction should begin. while we may not go that far, it is imperative that the gnostic understand the nature of the mind as well as that of the spirit. in some sense there are two very distinct forms of occult practice, psychological techniques and spiritual techniques. by their

s the fire of passion as the way to renew the fallen world, the other warns of its danger. both are correct and have something to say about the human condition. another application given to these letters is to attribute them to the four elements (fig 27) this elemental attribution leads to the more esoteric interpretation of this formulae as found within the teachings of the hermetic order of the golden dawn, in this interpretation the letters are related to hebrew letters, astrological signs and the trumps of the tarot (fig 28) since this is a cyclic formulae, starting at i and ending at i, the final i is inferred and hence dropped from the formulae. we are accordingly left with inr. when this is found in the ancient egyptian and gnostic systems, it is in the secret word iao. this formula

otency. since it was only of esoteric value, the correct pronunciations of the various letters and words triggered, and can still trigger, altered states of consciousness. from these communications dee developed a system of elemental squares, calls and aires associated with terrifying visions and prophecies. these were refined and adapted by such later esoteric orders as the hermetic order of the golden dawn and the aurum solis (order of the sacred word. probably one of the most vivid accounts of the visions and experiences that can be triggered by its use are found in the vision and the voice by aleister crowley. he will see the beautiful colours within these enochian names, feel the forces that emanates from them and be transported to a strange world long since passed from this earth. he

nto the physical system, while at the same time the x and y factors are absorbed into the astral and etheric bodies and circulated through the meridians, chakras and marmas. a simple solar meditation solar meditations do not have to be complex. there are many beautiful prayers to the sun in many traditions. the prayer to aten written by akhenaton is one prime example. in the hermetic order of the golden dawn, supplications were offered to the sun at four times daily; sunrise, midday, sunset and midnight. the important thing however, is to create a personal system of meditation, not to learn some technique by rote. some schools like to use solar meditations four times a day, some only at sunrise or sunset, it is really up to you to find what suits. there are two gnostic theurgy page 123 sim

ion is similar to the above except that you start to jog on the spot as you are preparing for the sun to rise. as the sun ascends you jog faster and faster until a sense of catharsis is experienced, and you experience an awakening by the solar force. if you prefer a more formal approach, you can find the more traditional four daily sun meditations in the various books on the hermetic order of the golden dawn, or alternatively, you may like to use some of the sun prayers found in works of akhenaton and the essenes. hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun. liber resh vel helios solar practises there are other solar practises which are important in the life of the gnostic. these

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

34 sigils from the crowley edition pg.35 bael by e.i. ford pg.36 amon by e.i. ford pg.39 paimon by e.i. ford pg.40 astaroth by e.i. ford pg.49 asmodeus by e.i. ford pg.51 gaap by e.i. ford pg.52 andrealphus by e.i. ford pg. 68 belial by e.i. ford pg.70 sigils of crowley edition with accents by e.i. ford pg.74 satan cube from abramelin accented by e.i. ford pg. bthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:54 am the invoking pentagram ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands

tended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move back to the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:54 am the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet rob

ux ebb and flow of thine eternal word, which is the divine ocean of movement and of truth! amen. give the theoricus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental air principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

n ritual to the elemental air principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the theoricus grafothe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:00 am the invoking pentagram ritual of earth the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp, were the only actual rituals taught to and used by the outer order of the traditional golden daw

e white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-lah. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large invoking earth pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:00 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after this under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangel auriel, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 8:05 am the invoking pentagram ritual of fire the invoking pentagram ritual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder

ed, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 8:05 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carr

flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space

tagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 8:05 am as one is in the practicus gra/2the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:04 am the invoking pentagram ritual of water the invoking pentagram ritual of water relax and perform the fourfold breath per

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:04 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carr

worthy to offer unto thee, the water, the blood, and the tears, for the remission of sins! amen. give the practicus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental water principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual spac

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

old, before you in the air vibrate ararita and end in the sign of silence. turn to the south. trace the banishing hexagram of earth. vibrate ararita turn to the west. trace the banishing hexagram of air. vibrate ararita. turn to the north. trace the banishing hexagram of water. vibrate ararita. turn to the east. perform the analysis of the keyword. perform the rdthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:51 am lesser banishing ritual of the pentagram (lbrp) introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not

th light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the black end of the wand trace another large bannishing the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:51 am facing south, with the black end of the wand trace another large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to th

"on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:51 am note: there are many people who will perform this ritual that have problems visualizing. if you are one who has problems seeing visual pictures, just know in your mind that it is there. for example, like with the pentagrams, although you may not be able to see the lines or the color being in

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

substance, are attracted to the sphere of being, and infused into the very substance of the physical and invisible constitution. thus a vital purification takes place, enabling the influence of the holy guardian angel to penetrate the refined brain and mind to diffuse through out the personality its presence and grace, an important preliminary to magical progrecethe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:53 am lesser invoking ritual of the pentagram (lirp) the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional go

white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:53 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

changels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after the l.i.r.p. under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangels, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a t

and bow to each of the other archangels, air, fire, then water. go to the north and give the zelator sign (see the archangel auriel respond by making the sign in return) begin meditation with the archangel auriel "facing north standing or sitting with your eyes closed, visualize as clearly as possible all the details of auriel. the colors he may be wearing, the the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:01 am as possible all the details of auriel. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this archetype are citrine, olive, black and russet. once you have your visualization established, let go

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of adonai ha aretz! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talisman

go to the west and give the practicus sign (see the archangel gabrriel respond by making the sign in return) begin meditation with the archangel gabriel "facing west standing or sitting with your eyes closed, visualize the archangel stepping out of the sea like the goddess venus. as clearly as possible visualize all the details of gabriel. the colors she may be the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:03 am possible visualize all the details of gabriel. the colors she may be wearing, the clothes, the background, etc, but most importantly try to feel her presence. keep in mind that the usual colors of this great archangel are flowing blue and orange robes, with a cup in her hand. once you have yo

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

e. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of elohim tzaboth! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic em

the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, water, then earth. go to the east and give the theoricus sign (see the archangel raphael respond by making the sign in return) begin meditation with the archangel raphael "facing east standing or sitting with your eyes closed, visualize as clearly as the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:02 am "facing east standing or sitting with your eyes closed, visualize as clearly as possible all the details of raphael. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this great archangel are fl

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of shaddai el chai! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel de haute magie by eliphaz l vi translated by persons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shak

the cavernous hollows of earth. king of the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of the plants. we adore thee and we invoke thee. speak thou unto us, thy mobile and changeful creatures, in the great tempests, the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:59 am thou unto us, thy mobile and changeful creatures, in the great tempests, and we shall tremble before thee. speak to us also in the murmer of the limpid waters, and we shall desire thy love. o vastness! wherein all the rivers of being seek to lose themselves which renew themselves ever in thee

rd order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaselessy burn with eternal aspirations unto thee, o father! o mother of mothers! o archetype eternal of maternity and love! o son, the flower of all sons! form of all forms! soul, spirit, harmony, and numeral of all things! amen- this translation of the elemental prayers is used in the golden dawn rituals. an alternate english rendition can be found in a. e. waite's dogme et rituel. in part at least, these predate levi; the prayer of the salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

edoce" draw the sigil of leo in the center and vibrate "elohim" give the sign of philosophus. then give the projection sign and the sign of silence. go to the west and trace the banishing pentagram of spirit passive while vibrating the name "hcoma" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of water the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:55 am give the lvx signs. trace the banishing pentagram of water and intone the name "empeh arsel gaiol" draw the sigil of the eagle in the center and vibrate "aleph lamed, al" give the sign of practicus. then give the attacking sign and the sign of protection. go to the north and trace the banishi

endering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, min. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit activ

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand

a pedoce" draw the sigil of leo in the center of the pentagram and intone "elohim" give the sign of the philosophus. turn to the west and trace a large invoking pentagram of spirit passive. thrust through the center of the pentagram and vibrate "hcoma" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:57 am water and vibrate impeh arsel gaiol" draw the sigil of the eagle in the center of the pentagram and tone "aleph lamed, al" give the sign of the practicus. turn to the north and trace a large invoking pentagram of spirit passive. thrust though the center of the pentagram and vibrate "nanta" tr

endering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, mewa general orders r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface general orders and index avete fraters et sorors. the following is an index to the z.a.m. subgrade of the adeptus minor grade. the z.a.m. grade is divided into subsections and testing is required on each subsection by the curren

GOLDEN DAWN RITUALS A

on, resignation, demission and expulsion from the second order. every member is expected to attend the annual ceremony on the days corpus christi, or to send to the registrar before the date of assembly a reasonable excuse for absence. the fact of the existence of a home for the second order as well as the address thereof, is to be preserved as a secret from every member of the outer order of the golden dawn as much as from those outside the pale of the order. the adepti assembled at the home form a council which may take congnisance of all matters affecting the welfare of the order of the golden dawn, and of the second order, and may report any resolution arrived at by a majority of two thirds of those present at any council to the registrar, who shall place the resolution before the chie

even worthy of the title of an occult order: the black mass is naturally by its own confession of the evil magic school: the martinists, as long as they adhere to the teachings of their founder, should not be out of harmony with the r.r. et a.c (other schools to avoid are all thelemic schools) additional notes 1995 the chiefs of the second order now reside in america where we hold the lamp of the golden dawn and the r.r. et a.c. the current chief of the order is g.h. frater p.c.a. 7=4 and the co-chiefs are g.h. frater b.h. 5=6 and g.h. soror r.d. 7=4. each adept contributes whatever he or she can to the order. the contributions are used to maintain both the golden dawn and the r.r. et a.c. as well as to provide an income for the g.h. chief of the order; thus allowing him to act as a full t

GOLDEN DAWN RITUALS D

at all meetings of the second order in which he has the right to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we use a temporary or simplified consecration in the zelator grade. remember, at one time, the lotus wand was strictly for the inner order, for zelator adeptus minor on up. but in the hermetic order of the golden dawn in the outer, we do teach the building of the lotus wand and give the student a simplified method of consecrating the wand. many times, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wrapped in white silk or

GOLDEN DAWN RITUALS E

iac on the twelve petals. they follow the standard order: uppermost h a w b z c j d f e y f 4 lowermost l g n h s i u j x k q l the seven double letters located in the middle row under the outer circle of the zodiac are allotted to the planets. they are listed in order of exaltation. these are as follows: 1. p 2. r 3. b 4. d 5. g 6. t 7. k please note that t and k are incorrect in regardie's, the golden dawn. the inner three petals allude to the three mother letters. these relate to the three elements of m (a, o (c, n (m. notice that o and n are counter changed with m as the reconciler. this gaurantees that the forces of the arms should not over ride the planetary and zodiacal forces in the rose of creation. in other words, the petals of the elements are on the opposite side of the arm ele

GOLDEN DAWN RITUALS G

ast throughout the day until the next sunrise. should the adept decide to consecrate all four of the tools at the same time, the same opening may be utilized once. should the adept decide to consecrate each tool on a separate day in accordance with its elemental nature, then the adept must repeat the entire opening and closing. please note that if you are utilizing one of the several books on the golden dawn, the names utilized on the tablets may be different. we used the revised version of lapr. this, in fact, was the correct set of tablets used by s.l. macgregor mathers of the golden dawn. it was only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening s

GOLDEN DAWN RITUALS J

is day spiritually bind myself, even as i am now bound physically upon the cross of suffering. hmkj: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. hnyb: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. dsj: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a cand

GOLDEN DAWN RITUALS K

of the whole second order, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. 11 chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend

GOLDEN DAWN RITUALS Z1

. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the

ld" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy of hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the o

e of office of the imperator is the flame, scarlet robe of o and severity, as on him do the energy and stability of the temple depend. if he has subofficers to assist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of

GOLDEN DAWN RITUALS ZAM13

ay spiritually bind myself, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a c

GOLDEN DAWN RITUALS ZAM2

ork as: eeeee- aaaahh- oooohhh (reference of a deeper understanding of iao can be found in the book of enoch 3) hwchy is a symbol of resurrection and it is only through death that we can rise again unto life "for if you will die with hwchy ye shall rise with him" osiris becomes osiris onnophoris, the justified one, only after death and resurrection. this is symbolized by the light of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we wish to rise into light and illumination, we must be prepared to "carry our cross" and become transformed on the cross of suffering. let us recall the words of the chief adept in the pastos "buried with that light in a mystical death, rising in a mystical resurrection, cleanse

GOLDEN DAWN RITUALS ZAM20

p form. any adept who performs this ritual of inner alchemy and spiritual attunement unto the divine genius should first have created and consecrated the following! lotus wand! banishing sword! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fi

GOLDEN DAWN RITUALS ZAM21

emental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and dedicated members of the r.r. et a. c. and the hermetic order of the golden dawn in the outer. in addition, it is to aid us in (state any other purpose. before we dare proceed into such an operation, it is necessary that we should invoke the divine aid and assistance without which our work would be totally in vain. let us kneel down and pray (all kneel) chief adept "from thine hand, oh lord, cometh all good. from thine hands flow down all grace and blessing. the ch

the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its salamanders to protect now this holy temple of fire from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of fire to create a wall of invisibility and protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever forces necessary for the defense of (each quarter is stabbed, beginning in the south, and ending in the south) 8 magus of water (moves to the west holding the lotus wand by the scorpio band

and by the scorpio band "in the name of elohim tzabaoth, i invoke the protective power of mayim in the cardinal point maarab and its great archangel gabriel, its mighty angel taliahad, its powerful king nichsa, its ruler tharsis and its undines. protect now this holy temple of water from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the golden dawn. use thy mighty forces of water to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the west, and ending in the west) 9 third adept (moves to the north altar, holding the lotus wand by the ta

otus wand by the taurus band "in the name of adonai ha aretz, i invoke the protective power of aretz in the cardinal point of tzaphon and its great archangel auriel, its mighty angel phorlakh, its powerful king ghob, its ruler kerub, and its gnomes. protect now this holy temple of earth from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of earth to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the north, and ending in the north) 10 second adept (moves to the east holding the lotus wand by the aquari

nd by the aquarius band "in the name of shaddai el chai, i invoke the protective power of ruach in the cardinal point of mizrach and its great archangel raphael, its mighty angel chassan, its powerful king paralda, its ruler ariel, and its sylphs. protect now this holy temple of air from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the golden dawn. use thy mighty forces of air to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force is necessary for the defense of (each quarter is stabbed, beginning in the east, and ending in the east) 11 (standing in the proper quarter, each adept creates the god form as

GOLDEN DAWN RITUALS ZAM24

tervenes between us and our rest" second adept "let us work, therefore, my brethren and effect righteousness, because the night cometh" third adept "wherein no man shall labor" chief adept (rises "fratres and sorores of the rosae rubae et aurae crucis, by the power in me vested, i proceed to the installation and investiture of the hierophant of the temple of isis mighty mother in the order of the golden dawn in the portal of the vault of the adepti" second adept (rises "benedictus qui venti" 7 third adept (rises "in nomine domini (the three adepti give the l.v.x. signs, and seat themselves) chief adept "very honoured frater, at the discretion of the chiefs of the second order you have been appointed to the office of hierophant of this temple for the ensuing six months. are you willing to a

hierophant "i am" chief adept "then i will thank you to advance to the east, giving the grade sign of the order of the r.r. et a.c (done) second adept "benedictus dominus deus noster" third adept "qui dedit nobis hoc signum (touches rose cross on breast) chief adept "very honoured frater, standing in the eastern place of the temple, i will thank you to give me the secret word of the order of the golden dawn (done) second adept "habes verbum" third adept "et verbum caro factum est, et habitavit in nobis" chief adept (rises "wherefore, brethren, let us remember that when the body is assumed by the word, the man becomes a living soul, for which reason we persevere in the pathway of the cross as we look for the assumption of the rose. the very honoured adeptus secondus will now deliver the ch

GOLDEN DAWN RITUALS ZAM8

e triangle inside the circle. the triangle is the only lineal figure in which all the surfaces can be reduced. what we are saying here is that every polygon can be divided into triangles by simply drawing lines from its angles to its center. the triangle is the simplest of all lineal figures, therefore, it is the first of all lineal figures. in the neophyte initiation of the hermetic order of the golden dawn, we state that in all things there are two opposing forces and a third force uniting them. this would refer to the triad which operates in all things, especially the supernals. it would also refer to hnyb, the third sephira. we see clearly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "understanding of the human personality in the world of th

GOLDEN DAWN RITUALS ZAM9

f g h i j k l 18 rtk a b c 5 f k l 5 hmkj hnyb dsj hrwbg jxn trapt dwh dwsy twh recommendation of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 official letter of recommendation for admission to the sacred brotherhood of the rose and cross r. r. et a. c. official letter of recommendation and dispensation for advancement to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ ch

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

roductory remarks by jonathan sellers an unusual book on the early occult origins of ufos and a secret cipher-code used by occultists. veteran ufologist greenfield takes his study down an interesting turn by looking into the ciphers of aleister crowley and other early occultists such as meade layne who founded borderland sciences. an interesting study of numerology, ufo contact, men in black, the golden dawn, the shaver mystery, l. ron hubbard, jpl founder jack parsons, and other material. greenfield delves deep into his thesis that certain aspects of the ufo enigma are connected to a cosmic battle between ancient black and white brotherhoods. the last chapter is on working with the cipher. adventures unlimited catalog, summer-fall, 1995, p. 8. i first encountered this interesting book in

hey are cracked. seventh, although in use for some time, an english language cipher, using the 26 letters of the standard alphabet and laid out on a grid or plotted out on a 26- pointed star, was unveiled to a select public by aleister crowley in 1904. he said he received it from the pr terhuman intelligence aiwass1 crowley was a high and highly controversial initiate of the hermetic order of the golden dawn, but he never decoded the cipher, which was built on the number 11. publisher ray palmer told ufologists for years that he had a fact which allowed him to decode cases. palmer s fact is actually the cipher itself; fact= 56 in cipher, or 5+ 6= 11, the 1. aiwass was not crowley s only contact. there is considerable discussion in ufology of lam, the being crowley sketched that so closely

r. she appears to be the first major historical personality to actively conceal the true names and origins of initiates using the cipher of the ufonauts. 10 allen h. greenfield crowley, aleister, the scribe of the book of the law as dictated to him by the intelligence aiwass. crowley is the most significant figure of the occult revival of the 20th century. an initiate of the hermetic order of the golden dawn, and later leader of its successor order, the a. a, crowley was a magus, prophet, poet, mountaineer, author, lecturer and contactee. he wrestled all his adult life with the nature of the higher beings he contacted, such as lam, aiwass and abuldiz. reviled by many as a black magician, he was a late victorian english gentleman to the end of his life. a man intoxicated with god, to borrow

onauts 13 layne, meade, founder of the venerable borderland sciences research foundation. layne was for many years the editor of bsrf s round robin and other journals, and he worked closely with trance channeler mark probert. layne was also a student of the work of frater achad. at one time, layne had been a member of the society of the inner light, a direct offspring of the hermetic order of the golden dawn. at the end of the 19th century, this society developed its rituals from certain rosicrucian cipher manuscripts based in the teachings of the third order, or secret chiefs, or ascended masters which are identical with the space people in contact lore. that so much cipher material shows up in and around layne, who was said to be in frequent communication with the great white brotherhood

translatable into english. this would seem to suggest a late date for the cipher, but it corresponds to the key to the much older aiq bakir, the hebrew qabala of the nine chambers, and is an obvious english adaptation of a much older cipher. in its present form it decodes easily and has been so often exposed in the last 150 years that its value as a cipher is actually now greatly diminished. the golden dawn cipher documents are considerably more complex. they were probably drawn up in the 1860s or 1870s, and they seem to be notes rather than a complete system of occult work. into this system aleister crowley was initiated. born edward alexander crowley, he changed his name to aleister at about the same time he joined the golden dawn. he tells us the switch in names is from the g lic form

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

sly recorded all that kelly told him. often angels from the watchtowers or aethyrs would assist them in their work. for example, one of their "guides" was a young elfin girl named madimi who appeared over a period of seven years. 2 little came of dee's psychic investigations until late in the nineteenth century when a group of occultists and magicians took up the magick. the hermetic order of the golden dawn used words and phrases from dee's enochian magick in their magical rituals and writings. however, t was not until a magician rose to the grade of adeptus minor that he was given the keys to this magical system. here enochian invocations for skrying in the spirit-vision (a magical process sometimes called astral traveling) formed a part of their magical work. the golden dawn taught that

was not created by a single individual but evolved gradually over time which is now lost in history. the enochian alphabet and language may in fact be nearly as old as man, at least in this hemisphere. certainly they bear striking similarities with the necronomicon and with names used by lovecraft and others, whose origins are now lost in our early history. at the turn of this century, one of the golden dawn's members, aleister crowley, published some of the order's magical papers dealing with enochian magick as well as some original work. crowley acting as kelly (a skryer, together with his associate, victor neuburg, who acted as dee (a scribe, traveled through the sahara desert visiting one aethyr each day (except the first two which crowley had visited earlier when in mexico. crowley wr

ciate, victor neuburg, who acted as dee (a scribe, traveled through the sahara desert visiting one aethyr each day (except the first two which crowley had visited earlier when in mexico. crowley wrote of 3 these visions in the vision and the voice, a remarkable work, although somewhat obscure and difficult to read, owing to the poetic and highly symbolic language used. using the works of dee, the golden dawn, and crowley, i attempted to gather together the quintessence of this magick. i presented the basics of it in the book, enochian magic: a practical manual. this new manual is intended as a companion to that first book (hereafter referred to as enochian magic) by llewel lyn publ ications. i have assumed that the reader has studied enochian magic or at least is familiar with the basic co

that the reader has studied enochian magic or at least is familiar with the basic concepts of enochian magick. enochian magic contains the theory of how and why the magick works. this manual, an advanced guide to enochian magick (wi th a final k, explores the many uses and applications of those basic principies. the magical system described here and in enochian magic borrows heavily from both the golden dawn and aleister crowley. students of this magical system are referred to the golden dawn by israel regardie and crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewellyn publications. in my opinion, enochian magick ranks as one of the most powerful br

forgotten for a single moment that the central and essential work of the magicians is the attainment of the knowledge and conversation of the holy guardian angel. anything apart from this course is a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley, magick without tears the term holy guardian angel was adopted by crowley from the golden dawn, particularly from s.l. macgregor mathers' translation of the sacred magic of abramelin, the mage. crowley used abramelin to attain the knowledge and conversation of his holy guardian angel. this name is especially appropriate in enochian magick. in each aethyr that you enter, you will encounter at least one governing angel. crowley demonstrated that if you are properly prepared before

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

or mechanical, including photocopy, without permission 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 gri

e 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 the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of th

aal and astarte, the great god and goddess of the 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

f action..now then shalt thou begin to understand the saying 'he descendeth into hell' and to comprehend in part this strength, and thus to understand the necessity of evil in material creation. wherefore, also, revile not overmuch the evil forces, for they have a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane."10 10 the golden dawn (the original account of the teachings, rites, and ceremonies of the hermetic order of the golden dawn [1937, revealed by israel regardie, 6th ed (st. paul: llewellyn, 1989, p. 1 e i'axloitoit' v* fv v* cection..grj5>fe7 teutonic mythology. jacob geimm. teutonic mythology by jacob grimm. translated from the fourth edition. with notes and appendix james steven stallybrass, vol. iii \c l

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ance, and pride in whatever achievement or talents he may have. he stands naked before his own inner vision, seeing his weaknesses and realizing himself as he is, and he does not like what he sees. it is a time of personal readjustment of one's spiritual and mental selves, a reorganization of the whole being. it is the great crucible in which we are purged of our weaknesses in preparation for the golden dawn, the great initiation just ahead. the golden dawn is the new birth into the greater light. occultism.in the popular sense, occultism is held to be a system of hidden methods, of strange practices, whereby man may acquire the way of attaining inexplicable powers by which he may do or accomplish almost anything. such a popular conception is that the occultist is able to witness phenomena

HAMIL THE ROSICRUCIAN SEER

of practical benefit to the student. if you are interested in knowing more of the history and present- day helpful offerings of the rosicrucians, you may receive a free copy of the introductory booklet (previously called mastery of life) by sending a request to: scribe r.h.m. rosicrucian order, amorc i 542 naglee avenue san jose, california 95191-0001, u.s m (a member of a. successor order to the golden dawn, writing to the late gerald yorke in1950,explained that 'hockley, mackenzie and irwin all disliked and mistrusted s. a [sapere aude, westcott's golden dawn motto, which is why he was refused admission to the fratres lucis" perhaps this refusal was the spur to westcott concocting the golden dawn. in the extant irwin letters hockley never refers to the fratreslucis, which seems a little

king the time essential to make careful preparations. successful and danger-free magical operations required not only great knowledge of the occult but also the freedom of time and action available only to those free of the necessity of working for a living. magical operations were certainly not for the dabbler.theclaims that hockley was a progenitor, member, and even author of the rituals of the golden dawn remain unproven (but see part2).thereis little doubt that the golden dawn came from the fertile brain ofdrw. wynn westcott. conveniently for westcott, hockley, mackenzie, eliphas levi, and the revd a. f. a. woodford were all dead by1888when the golden dawn began to emerge. my own opinion is that hockley, having avoided contact with the group practice of magical rituals, would22therosic

erfect entity. his spiritualist definition of rosicrucianism is perhaps the true explanation of his standing apart from the sria, which has always been a forum for the discussionofideas and hasneverinvolved itself in practical experiments,whatever its members may have indulged in outside its meetings. those membersofthe sria who were drawn more towards practice rather than theory later joined the golden dawn. hockley's firm belief that the rosicrucian path lay through the crystal would probably have met with little support amongst the generality of the sria's membership. hockley is claimed as a memberofanother very shadowy rosicrucian group, which 'may have formed the model for the golden dawn: the fratres lucis, also known either as the brotherhood of the cross of light or the orderofthe

etary-general of the sria, whereas mackenzie was simply suggesting that hockley should take his place as amemberof the metropolitan college. 5 irwin appears to have been incapable of making up his own mind about what to purchase from booksellers and regularly sent catalogues to other interested parties for advice. 6therevd william alexander ayton, vicar of chacombe, who was an early member of the golden dawn and a practising alchemist. a collectionofhis letters have been editedbyellichowe in the same series as this volume(thealchemistof thego/delldawn,1985).7 mackenzie is wrong here. ellie howe has identified all those who used the raphael pseudonym to publish the prophetic almanac. 8 mackenzie and irwin are both beingto hockley. once again he was on the move to new rooms, in constant pain

ical practitioner in stoke newington until 1871 when he inherited a considerable horticultural estate in exeter. a prominent freemason, he had a knowledge of hebrew, cabala, astrology, egyptology, alchemy, and the tarot. secretary-general sria 1868-76; senior substitute magus 1877, and supreme magus 1878-91. with w. w. westcott and s.l.mathers he was one of the founding chiefs of the order of the golden dawn.2unidentified.3 raymond buildings, gray's inn,w.e.28 september 1877 dear bro. irwin, for the last three weeks i have been& still remain in a perfect muddle. i have changed my residence& first had to send off my books&cases&the following week myfurniture-beingutterly helpless as far as doing any thing myself&obliged to depend on others and the wearisome process of putting down carpets

HINE P OVEN READY CHAOS

he scene, the dominant approach to doing magic (and still is, to a great extent) was the systems approach. so what is a magical system? magical systems combine practical exercises for bringing about change with beliefs, attitudes, a conceptual model of the universe (if not several, a moral ethic, and a few other things besides. examples of systems are qabalah, the different wiccan traditions, the golden dawn system of magic with all its grades, costumes, mottos etc, and the increasing number of westernised shamanic paths that are proliferating nowadays. as far as most magical systems go, before you can start to wave your wand around or bounce up and down on your head til you reach enlightenment, you have to spend a good deal of time reading up on the beliefs associated with the system, lea

HOMSI

bley stealing the fire from heaven- stephen mace by the same author: prime chaos available from chaos international publications bm sorcery, london wc1n 3xx, uk. price $20 including post& why and waste hundreds of dollars on on bogus 'astral' initiations and ridiculously overpriced correspondence courses? the hermetic order of the morning star presently doing business as the esoteric order of the golden dawn, originally known as the eternal golden dawn (then the hermetic order of the golden dawn international, has for years been milking vast sums of money from innocent individuals from remote areas who were seeking traditional initiation in the golden dawn. what many of these individuals actually received (some of whom ended up paying thousands of dollars over the years) was frequently lit

uals from remote areas who were seeking traditional initiation in the golden dawn. what many of these individuals actually received (some of whom ended up paying thousands of dollars over the years) was frequently little more than non-traditional and highly questionable 'astral' initiations, together with continuing lessons in a correspondence course consisting almost exclusively of pre-published golden dawn materials available elsewhere for a mere fraction of the price. even worse, of these individuals, many of those who reached the homsi/eogd inner circle discovered a dark truth which shattered forever their idealistic dreams. as a public service, a former member of the inner circle of homsi/eogd and one of the original compilers of its correspondence course, graciously made the original

right notice to whom it may concern: while i do not present myself as an expert in copyright law, i am an attorney admitted to the practice of law and may be assumed to have a basic understanding of the matters herein dealt with. moreover, i have very carefully reviewed the 0=0 through 5=6 materials available at this site. i am trained in the western occult tradition, and more specifically in the golden dawn system. as to the 0=0 through 4=7 materials herein presented, i was able to check them against homsi/hogdi gradebooks in my possession. i also have a homsi/hogdi portal gradebook in my possession but as these materials are not herein presented in one specific download section, i did not need to verify these. one of the four original compilers did make available to me his set of 5=6 mat

ecific download section, i did not need to verify these. one of the four original compilers did make available to me his set of 5=6 materials, and i was able to verify these against the 5=6 curriculum herein presented. therefore, i may reasonably infer that these materials faithfully represent the homsi/hogdi materials. the overwhelming bulk of the materials, i.e, initiations, knowledge lectures, golden dawn papers and rituals circulated among members of specific grades, flying rolls, diagrams such as the garden of eden before and after the fall, and other similar documents, consist of materials prepared by s.l.m. macgregor mathers, w. wynn westcott, florence farr and other members of the original hermetic order of the golden dawn founded by mssrs. westcott, woodman, and mathers in london

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

cult information, future releases will include submissions from users like you. for some of us, the time h as come to mobilize. if yo u h ave an interest in assis tin g in this p rocess- we all h ave strengths to bring to the table- ple ase email occ u lt .d igit al.mob iliz ation@gmail.com complacency s-erves t h e o ld gods. by the same author: astrology and the third reich the magicians of the golden dawn masonic underworlds (in progress) also in thisseries: the magical mason: forgotten hermetic writings of w. w. westcott editedby r. a. gilbert the rosicrucian seer: the magical work of frederick hockley editedbyjohn hamill the sorcerer and his apprentice: unknown hermetic writings ofs. l. macgregor mathers and j. w. brodie-innes edited by r. a. gilbert ibe 1llebemist of tbe golden 'dawn

1llebemist of tbe golden 'dawn (lhe tetters of the1ivd (1.11. l1jton to 1.t.gardner and tithers 1886-19 6 edited with an introduction by ellie howe the aquarian press wellingborough, northamptonshire contents introduction the letters index ofpersons page 9 19 iii facsimile of letter 7 (see page 28 ff) introduction the revd william alexander ayton and his wife both joined the hermetic order of the golden dawn (hereafter, the g.d) in july 1888, about four months after dr william wynn westcott, a london coroner, founded the order. ayton was, in fact, westcott's twentieth recruit. w. b. yeats, who first encountered him not long after he himself became a member of the order in march 1890, described him (although without identifying him by name) in his autobiographical the trembling ofthe veil (

and his wife moved to a village in the east grinstead, sussex, district. after her death (c. july 1898) he lived briefly in the vicinity of dartford, kent, and was for a time in the shepherd's bush area in london 1900) before finally moving to saffron walden, hertfordshire, where he died on i january 1909 (aet. 92. with a very few exceptions ayton's surviving letters (about 10 thealchemist of the golden dawn i said 'yes, i once made the elixir of life. a french alchemist said it had the right smell and the right colour (the alchemist may have been eliphas levi, who visited england in the 'sixties, and would have said anything. ayton's letters indicate that he had a formidable knowledge of alchemical and occult literature, which he could read in the original latin texts, also that he experi

inity hall, cambridge, in 1837 (scholar, latin prize essay 1838-9, ba 1841. he was ordained deacon in the latter year and priest in 1843. he served in various rural parishes in the north midlands before he was appointed vicar ofchacombe in 1873 (aet. 57. whether or not he had any particular vocation for the priesthood is a matter for conjecture, introduction ii introduaion 12 the alchemist of the golden dawn seventy in all) were written to the much younger frederick leigh gardner (his junior by forty years) between march 1889 and november 1905. they are worthy of publication, i believe, because they throw additional light upon the notable expansion of interest in occultism which began when the mysterious madame blavatsky settled permanently in london early in 1887. together with colonel he

cult world. sixty years later a. e. waite recalled its 'remarkable account of strange phenomena and yet stranger claims 'i remember very well the strange crew that filled sinnett's drawing room at theosophical gatherings' he continued 'the astrologers, the mesmerists, the readers of hands, and a few, very few only, of the motley spiritualist groups" when westcott founded the hermetic order of the golden dawn in 1888 he intended it to be a secret and highly-exclusive alternative to the theosophical society; in fact a school of occultism based on the western hermetic-qabalistic tradition, and hence without any hindu or buddhist elements. the theosophical society was open to all who wished to join it, but the door that led to the g.d. was closely guarded. the majority of the early male member

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

y mislead; and with very few exceptions one may boldly paraphrase the remark made by garibaldi, and say that "a priest knows himself to h an impostor, unless he be a fool, or htue been tavght to lie from boyhood" digitizecoy google digilizocb, google digilizocb, google !cb, google digilizocb, google digilizocb, google digilizocb, google digilizocb, google i digilizocb, gooesby the same author the golden dawn the tree of life the middle pillar the philosopher's stone the eye in the triangle a garden of pomegranates in this series how to make and use talismans a practical guide to geomantic divination by israel regardie the aquarian press 37/38 margaret street, london, w.e first published june 1972 israel regardie 1972 contents introduction 1. the gcomantic symbols 2. method 3. the judge and

atter just as it has with regard to the formulation of the question itself. the presiding genius 43 chapter six the presiding genius all previous exoteric works dealing with geomancy are defective in this one particular area at least, the omission of that procedure which is an initiated technique. geomancy is divination through the element earth. in one of the rituals of the hermetic order of the golden dawn the initiate is sworn to invoke, in his workings, the highest name of god that he knows. in this way, whatever he does will come under the guidance and benediction of the highest spiritual force that he knows. thus the ruler of the element of earth has to be magically invoked so that it may truly govern this work of prognostication. it comprises three separate gestures: 1. the invocati

K AMBER THE BASICS OF MAGICK

haped and colored like a tattva, or alternately, a chosen tarrot card is visualized and the student visualizes entering into it. 5) guided imagery- in many respects similar to visualization. except in this case, there is a guide (or perhaps a voice on tape) directing you by means of descriptions. as with visualization, mental rather than astral projection is most likely. 6) body of light- the old golden dawn technique. imagine a duplicate (mirror image) of yourself in front of you. then transfer your consciousness and sensation to the duplicate('body of light. 7) strong willing- sort of like creative visualization experienced in the present. that is you express your strong desire to project through your willpower while you visualize yourself doing it. 8) the monroe techniques- these are a

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

thirty-two paths of wisdom, translated from the hebrew. bath: robert h. fryar, 1887; 2nd revised edition: london: theosophical publishing society, 1893; 3rd edition: london: j. m. watkins, 1911; reprinted new york: samuel weiser, 1975; reprinted san diego: wizards bookshelf, 1990 (this edition adds notes from mme blavatsky s works. fourth revised edition, with hebrew text: volume 3 of darcy kuntz golden dawn studies series (edmonds: holmes publishing group, 1996. westcott s sy is also included in the most recent reprint of collectana hermetica, a series which westcott edited 1893-1911 (weiser, 1998. westcott was an occultist who, with s. l. m. mathers, was a founding member of the hermetic order of the golden dawn. both westcott and mathers put several magical and mystical texts into engli

other sources (waite s introduction to stenring for one, we learn that the thirty-two paths is a late addition to sy, appended in some latin versions. in a series of short paragraphs, it tells of the intelligences, powers and virtues of the thirty-two paths, which are the ten sefirot plus the twenty-two letters of the hebrew alphabet. 20073 5 westcott s connections with the hermetic order of the golden dawn afford his treatment of sy a certain pedigree at least in the eyes of those who involve themselves with golden dawn teachings and literature thus, it has been reprinted far more often than any other version (and appears at a large number of sites on the internet; see part 4 below. papus [gerard encausse. the qabalah: secret tradition of the west. french original, paris: 1892. english t

KNOWLEDGE LECTURE ONE

itiate replies "osiris" and it is immediately proclaimed "the meat shall be from the infinite, and thy drink from the infinite. thou art able to go forth to the sepulchral feasts on earth, for thou has overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- the highest part, answering to the three supernals, and to

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

of the dead. 3rd ed. london: oxford university press, 1960. rahula,walpola. what the buddha taught. 1959. 2nd expanded edition, new york: evergreen, 1974. zimmer, heinrich. philosophies of india. new york: bollingen, 1951; new york:macmillan, 1987. builders of the adytum the builders of the adytum (bota) was established in 1922 by paul foster case (1884 1954, a member of the hermetic order of the golden dawn. he was known as an expert in the study of the tarot and cabala, and was said to have been asked by the inner school to reinterpret the ageless wisdom for the western audience. bota s name originated from the greek term meaning holy of holies, and referring to the metaphysical building of one s inner temple.members of bota regard jesus as a carpenter, a builder, and a teacher of the in

heaven, and imprisoned in a box, the clockwork. centuries later, it opens in the home of a college student. her christian buddies get together to put the fallen angel back in his box. chaos magic when anton lavey founded the church of satan in the 1960s, he adapted his ritual material from literary accounts of satanic rituals and from the ceremonial magic tradition as embodied in the order of the golden dawn and aleister crowley. lavey s approach was eclectic and his attitude pragmatic if it works, use it. although very different, contemporary chaos magic developed from the same roots as lavey s magical practices and it shares lavey s pragmatic attitude. this similarity of spirit may be one of the reasons why many contemporary satanists are attracted to chaos magic. austin osman spare (188

ough very different, contemporary chaos magic developed from the same roots as lavey s magical practices and it shares lavey s pragmatic attitude. this similarity of spirit may be one of the reasons why many contemporary satanists are attracted to chaos magic. austin osman spare (1886 1956, the person regarded as the founder of chaos magic, was a talented graphic artist. after short stints in the golden dawn and crowley s argenteum astrum, he began thinking through a new approach to the occult. the result was chaos magic, which has been described as more of an attitude than a magical system. the chaos magician can make use of traditional rituals or create new ones, as she or he wishes, the only requirement being that it works. chaos magic begins with the assumption that the proper field of

ation english author, magician, and occultist, aleister crowley with a selection of occult instruments (archive photos) 56 curse of the demon and is the principal source for modern satanism s magical practices. one measure of this influence is that the enochian keys in anton lavey s satanic bible were taken from crowley s periodical equinox. in 1898 he was initiated into the hermetic order of the golden dawn (ogd, an occult group focused on ritual magic or magick, as crowley liked to spell it. in 1903 he married rose edith kelly. he seemed destined for leadership in the ogd, but was denied higher grades of initiation because of his homosexual activities. samuel (macgregor) mathers, one of the founders of the ogd, gave crowley the higher grades anyway, thus causing a split in the organizati

gedly spoke enochian when the angels appeared in his crystal. one of the procedures used during the communication consisted of setting up charts filled with letters to which the angels would point with a rod in order to spell out messages. after the deaths of dee and kelly, interest in enochian magic vanished. however, a revival occurred in the nineteenth century through the hermetic order of the golden dawn, and later through aleister crowley s commentaries, the most extensive of which was published in the vision and the voice (1911. crowley claimed to be able to invoke all the aethyrs in the nineteenth key, and recorded his communications with spirits and astral beings.modern enochian magic is characterized by two main operations: invoking spirits, and traveling to the aethyrs. enochian

LIBER 777

interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with buchanan. but even the best of these systems is excessively bulky; modern meth

oing is a most convincing proof of the superhuman wisdom of the author of this book to those who have laboured for years, in vain, to elucidate the problems of the tarot. this substituted attribution is alluded to in various places in liber aleph and magick in theory and practice, but was not spelt out in full in published writings until the book of thoth. the tables from 777 are based on the old golden dawn attributions; to work with the reversed attributions, lines 15 and 28 should be exchanged on all columns based on the zodiac or tarot (i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations;

rological images and the medical/ talismanic use of the same (vide walker, spiritual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, des

est fire, water, air, earth respectively; immediately below these are eight sub-princes, namely oriens, paimon, ariton, amaimon (vide 777 col. lxviii, astarot, magot, asmodee and beelzebud (sic; a total of 316 named spirits are listed below the eight sub-princes, some subject to one of them, some shared between two or more. 6 the book of the concourse of the forces is the title of a collection of golden dawn papers loosely based on the enochian material which emerged from the ceremonial skrying of john dee and edward kelly. crowley later published a terse and incomplete abstract of this material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious pr

is and nephthys. see above for heru-ra-ha. line 19: pasht (according to budge, op. cit. i, 517) is pekh or pekhit, a minor lioness goddess. mau is onomatopoeic egyptian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a titan in greek myth (son of tartaros and gaia, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whose symbol was the scorpion. th

LIBER ARCANORUM

glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the pure stream with her brand of cursing. and the iniquity was very great. 15. then the lord khem arose, he who is holy among the highes

a-gioselahladnaimawa-ix. c shabnax-odobor. t thath.th.thith .thuth-thix. amprodias baratchial gargophias dagadgiel hemethterith uriens zamradiel characith temphioth yamatu kurgasiax lafcursiax malkunofat niantiel saksaksalim a.ano.nin parfaxitas tzuflifu qulielfi raflifu shalicu thantifaxath liber ccxxxi 5 [note: x (coptic ksi) is probably an error for (sou) the coptic letter rendered .st. by the golden dawn, attributed to kether and accordingly used to terminate divine names. in accordance with this text.s .class a. status i have not corrected this. ac diary, december 1907: tuesday 3] about now wrote arcana in atus of tahuti, sigils of genii, etc] saturday 14. liber trigrammaton, and copied sigilla 22] monday] curious vague depression most of day. i think the sigilla 22 have a very unplea

LIBER CCXLII AHA

ure of the soul. so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration.here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams.it burns.it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, aha! 37 bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk fs eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast

LIBER CHANOKH

long with many things in that list it was never published, and quite possibly never written. the present e-text consists of the two published sections. no attempt has been made to retain pagination. all footnotes are from the equinox publication; all endnotes by the present transcriber. of course in some senses liber chanokh is redundant as there are now far better guides to both .dee purist. and golden dawn enochian magick out there; the present edition was part of a project of producing good electronic copies of the magical instructions from equinox vol. i. some indication of what was intended for inclusion in the unpublished parts may be had from an advertisment which appeared in equinox i (3) promising for a future issue .the elemental calls or keys, with the great watch-towers of the

eth were redrawn based on material in ben rowe.s enochian magic reference and clay holden.s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed in regardie (ed, the golden dawn. the version of the .enochian. alphabet used in plates iv-ix is the ni enochiana typeface constructed by the present editor, closely based on the final forms of the letters from quinti libri mysteriorum appendix, as printed by laycock (1978. plate x has been redrawn and corrects a few minor errors (omission of some numbers and direction ma

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: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1998. web-published. the copy previously linked to no longer exists; however this work has been mirrored on various sites across the web; www.hermet

chian writings is probably a good place to start looking. turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/ trans) the heptarchia mystica of john dee. edinburgh: magnum opus hermetic sourceworks. expanded reissue, wellingborough, northants: aquarian, 1986. tyson, donald (1998: enochian magick for beginners. st paul, mn: llewellyn. zalewski, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn(.second edition. 1994. finally i will warn the reader that schueler& schueler.s .enochian. books for llewellyn should not be regarded as a reliable source of information on either .dee purist. or golden dawn enochian magick, or anything else for that matter. notes 42 notes to part i 1: these talismans, the ensigns of creation, are referred to the

ar in tfr (p. 179) an arrangement of the letters from the black cross as a five by four table, this appears to have been a convenience adopted during the communication of the great table (table of watchtowers; as the letters were immediately afterwards written into the cross between the four tablets, described as the .crosse of union, or black cross (ibid, p. 180. the importance it assumed in the golden dawn appears to derive from an intermediate source, possibly sloane ms 307, an edited extract from which became .h, clavicula tabularum enochii. 7: it is stated (see, e.g. the working of 26th june 1584, tfr p. 180) that this name and the following should be reversed to call forth and compel the kakodaimons (the three-letter names. 8: examples in this and the two following are taken from the

LIBER DCCCLX JOHN ST

aptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self-initiation that he prepared during this magical retirement. one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .liber dclxxi vel aort. but is unpublished. t.s] john st. john 31 oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath performed all

eye, let thine eye be ever open upon me! for he that watcheth israel doth not slumber nor sleep! lord s.iva, open thou the eye upon me, and consume me altogether in its brilliance! 1 [this is obscure: saturn in libra suggests the three of swords (sorrow) and the goetic demons purson and gremory, but crowley.s reference is perhaps better explained by the entry for the second decan of libra in the golden dawn paper on the magical images of the decans (in regardie, complete g.d; abbreviated in 777 cols. cxlix-cli .a man dark and of unpleasant face. a .face. of ill-deeds yet of singing and mirth, gluttony, sodomy and following of evil pleasures. cf. the long note on the formula of alim at the end of chapter iv of magick in theory and practice. t.s] liber dccclx 60 destroy this universe! eat u

LIBER GRADUUM MONTIS ABIEGNI

by john symonds and kenneth grant. the entire work, bound up with some shorter writings on astrology by crowley, was printed in 2003 as the general principles of astrology, edited by william breeze. 10 see gliber lxxviii, a description of the cards of the taro h (in equinox i (8) and reprinted as tarot divination with a largely spurious author credit to crowley.it is a very slight adaptation of a golden dawn instruction, and equinox iii (5, the book of thoth, a largely original work of crowley fs (sometimes also designated liber 78. 11 liber 536, gbatracoboofrenokosmomacia. h 12 gliber turris vel domus dei h (xvi. 13 see gliber iii vel jugorum, h i. 14 see gliber astarte vel berylii h (175) 15 no published a a instruction treats directly of talismans or evocation, although ritual outlines

awn 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. gcategories h or gaggregates h) described in

LIBER ISRAFEL

of earth, that are gathered together in the hall of darkness. 2 [the last four citations of this section are adapted from the gemerald tablet of hermes. h. t.s] 3 [this section is paraphrased by allan bennett from a graco-egyptian ritual of exorcism on a papyrus in the british museum (p. lond. 46/ pgm v) see betz (ed, the greek magical papyri in translation for a more literal rendition. t.s] 4 [a golden dawn title for tarot trump ii, gthe high priestess. h. t.s] 4 liber israfel 16 (a pause) 17. the speech in the silence. the words against the son of night. the voice of tahuti in the universe in the presence of the eternal. the formulas of knowledge. the wisdom of breath. the root of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter

of the scales of the crocodile. the breaking forth of the light!5 18 (follows the lection) 19. there is an end of the speech; let the silence of darkness be broken; let it return into the silence of light. 20. the speaker silently departs; the listeners disperse unto their homes; yea, they disperse unto their homes. 5 [this section is a slight adaptation of the ggeneral 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 o

LIBER LIBRAE

sect, therefore take heed that thou blaspheme not the name by which another knoweth his god; for if thou do this thing in jupiter thou wilt blaspheme hwhy and in osiris hwchy. ask and ye shall have! seek, and ye shall find! knock, and it shall be opened unto you [this text is a slight adaptation by crowley of an instruction originally circulated in the practicus grade of the hermetic order of the golden dawn, titled gon the general guidance and purification of the soul. h the g.d. version may be studied in regardie (ed, the golden dawn and the complete golden dawn system of magick. gliber libra h was first published in equinox i (1) and reprinted in gems from the equinox and equinox iii (10, in the latter case with a questionable author credit to gthe master therion. h key entry &c. by fra

LIBER LVII

read the text and stultified the commentary by the light of his own ignorance of hebrew and philosophy, pretends in his translation of v. rosenroth. second is without limit [ws ya, i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely 26 [reprinted heidelberg: georg olms, 1974; it may be found in academic libraries. t.s] 27 [figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn. t.s] 28 [i.e, crowley. t.s] 18 liber lviii great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher.s t

portant name of god.51 46 [matthew xxiv.27; cf. luke xvii, 24] 47 [elsewhere crowley renders aum in hebrew as \wa= 47, e.g. in the formula of aumgn discussed in mtp, which thus enumerates to 100, or \wawm= 93 (not counting the concealed yod) in liber dclxxi] 48 [the installment of .the temple of solomon the king. in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also the golden dawn. t.s] 49 [al i. 24-25; 6 50= 0.12] 50 [cf. gen vi. 3. t.s] 51 [also if we use the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both hideous fudges. t.s] 36 liber lviii 124. do, eden. 131. lams, satan so-called, but really only samael, the accuser of the brethren, unpopular with the rabb

. also [r= terror. 300. the letter c, meaning .tooth. and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit \yhla jwr 52 [also laqzjy, ezekiel, and [swy, joseph. elsewhere crowley connects the .city of pyramids. reference with the 12 by 13 squares on each of john dee.s .tablets of the watchtowers. and the pyramids drawn on each square in the golden dawn.s .book of the concourse of the forces. t.s] 53 [also arb .he created, second word of genesis. t.s] 54 [see the remarks on ob, od and aour in the introduction to levi.s rituel de haute magie. t.s] on the qabalah 37= 300. descending into the midst of hwhy, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almighty

umber 6, both because 6 111([la= 111= 1= 6, and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the .mystic numbers. of the planets. the first is that of the planet itself, e.g. saturn, 3. the second is that of the number of squares in the square of the planet, e.g. saturn, 9. the third is 56 [see the sepher yetzirah. t.s] 57 [in equinox i (2, or regardie (ed) the golden dawn. t.s] 58 [see the golden dawn z1 document. t.s] on the qabalah 39 that of the figures in each line of the .magic square. of the planet, e.g. saturn 15. a .magic square. is one in which each file, rank, and diagonal add to the same number, e.g. saturn is 8 1 6, 3 5 7, 4 9 2, each square being filled in with the numbers from 1 upwards. the last of the magic numbers is the sum of the whol

pts. cf. abraha-melin.73 214. jwr is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 69 [but see note to this number in part i. t.s] 70 [see the equinox of the gods. t.s] 71 [because o and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124. t.s* 165= nemo [note added by ac in a copy of equinox i (5, transcribed by yorke. nemo (165 by greek numeration) is the symbolic name of a master of the temple, see liber 418. t.s] 72 [the reference is to nox spelt in hebrew on. t.s] 73 [also \ylpn, nephilim= 210

LIBER LXVII THE SWORD OF SONG

t of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet. her-k uaa en ra,4 and atwoynxd arps while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. 5 10 15 20 25 30 poem dissimilar to its predecessor. will it lead somewhere this time? reflections on the weather, proper to beginning a conversation in english. autobiography of bard. lehrjahre. wanderjahre .the magician of paris. how clever i am! pentecost 23 i lived, elijah-like, mt. carmel in: all gave me nothing. i slid back to common sense, as reason bids, and .he

,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas.yet neither reached an end. but i reach an end. 23. the cryptic coptic.3.vide the papyrus of bruce. 24. anet aer-k, etc.4.invocation of ra. from the papyrus of harris. 26. macgragor.5.the mage. 29. abramelin.6.the mage. 32. ancient rituals.7.from the papyrus of mrs. harris. 33. golden dawn.8.these rituals were later annexed by madame horos. that superior swami. the earnest seeker is liable to some pretty severe shocks. to see one.s .obligation. printed in the daily mail! luckily, i have no nerves. 49. ram, ram. etc.9..thou, as i, art god (for this is the esoteric meaning of the common hindu saluation. a long road and a heavy price! to know is always a difficult work. hul

n a man.s cheek, and darkened utterly .foaming at the fouth the wretched jehjaour clutched at air and fell prone. iii .to what god should he appeal? his own, hanuman, was silent. sacrifice, prayer, all were in vain. so jehjaour gnashed his teeth, and his whole force went out in a mighty current of hate towards his former friend. 1 allan macgregor bennett (whose motto in the .hermetic order of the golden dawn. was iehi aour, i.e .let there be light, now ananda metteya, to whom the volume in which this story was issued is inscribed. 2 taphtatharath [sic, s.b. taphthartharath. t.s, the spirit of mercury .now hate hath power, though not the power of love. so it came about that in his despair he fell into a trance; and in the trance mara1 appeared to him. never before had his spells availed to

o now is not, yet whose name must never be spoken among men, in order that the brethren may know what journeys he undertook in pursuit of that knowledge whose attainment is their constant study. it was at his 119th year,1 the star suaconch2 being in the sign of the lion, that our father set out from his castle of ug3 to attain the quintessence or philosophical tincture. the way being dark and the golden dawn at hand, he did call forth four servants to keep him in the midst of the way, and the lion roared before him to bid the opposers beware of his coming. on the bull he rode, and on his left hand and his right marched the eagle and the man. but his back was uncovered, seeing that he would not turn. and the spirit of the path met him. it was a young girl of two and twenty years, and she wa

LIBER LXXVIII

adiating angelic hands, each holding two swords; which four cross in the centre. the rose of five petals with white radiations is reinstated on the point of their intersection. above and below, on the points of two small daggers, are& and g, representing the decanate. rest from sorrow; yet after and through it. peace from and after war. relaxation of anxiety. quietness, rest, ease and plenty [the golden dawn tarot paper has gevil pleasures. h] a description of the cards of the taro 33 yet after struggle. goods of this life; abundance; modified by dignity as is usual. chesed of w (convalescence, recovery from sickness; change for the better. herein do hywal and laylk bear rule. xxx the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or water

, probably compiled or written by s.l. gmacgregor h mathers. remarks in square brackets embedded in the text are presumably by crowley. the tarot papers go h and gp, h a rather abstruse astrologico-qabalistic treatise concerning the projection of the tree of life into a solid sphere and the mapping of the 78 cards to the celestial heavens, are omitted. versions may be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic. the most significant change in the divination method is that in the golden dawn version one counted 5 rather than 11 for aces; also, the g.d. paper instructed selection of the significator based on the appearance of the querent (c) ordo templi orientis this e-text last revised 25.08.2olliber mmcmxi a note on genesis from the paper written b

LIBER MMCMXI NOTE ON GENESIS

world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis.qui tollis peccata mundi.dona nobis pacem. and this fire, this lamb of god, is aries, symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note..it may be objected to this enunciation of the colours that y, the father, is fire; that h, the mother, is water; that w, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descen

rg. figures have all been redrawn, and the text has been reproofed against a facsimile of the equinox. footnotes are presumably by bennett, with the exception of those signed .p. which are by crowley, and any others in square brackets, which are by the present editor. issues which cannot be dealt with in a brief footnote are discussed below. the text and footnotes contain a number of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equinox i (2. they may also be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic .daughter of the firmament .child of the sons of the mighty .spirit of the primal fire &c. are g.d. titles of the various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his a

LIBER O

s shown in this part are all the invoking form. to make the banishing forms, trace the triangles in the same order and starting from the same point, but trace each triangle in the opposite direction. 13 see 777, col. v. generally for the planets use the name for the sephirah corresponding, and for the signs, the name of the sephirah corresponding to the ruling planet. in the version taught in the golden dawn, the letters of ararita were attributed to the points of the hexagram in .lightning flash. order (a to saturn, r to jupiter, a to mars, etc) and the particular letter was to be vibrated along with the other names. 14 the print editions read. as in plate on preceding page. the hexagram of sol is formed by tracing the hexagrams of the other six planets in order, thus twelve triangles in

LIBER SAMEKH

etia 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 one h ritual in itself was an official g.d. paper; it may have been, but the evidence normally adduced for this, the gbornless ritual for the invocation of the higher genius h printed by israel regardie in vol. iii of the golden dawn, was compiled by regardie himself from the versions published by crowley, incorporating elements of other g.d. rituals, as regardie himself clearly stated in his ceremonial magic. according to his diaries published in equinox vol. i, crowley used this ritual for various purposes in private magical work between 1901 and 1906, most notably the extended series of gaugoeides invocations h

nal doodles, thame, oxon: first impressions, 1992. re-set reprint with additional editorial material, york beach, maine: samuel weiser, 1995 (ed. by william breeze. preisendanz, karl (ed: papyri graca magica: die griechischen zauberpapyri (2 vols. leipzig: teubner, 1928-31; second edition stuttgart: teubner, 1973. regardie, francis israel: ceremonial magic. wellingborough: aquarian, 1980 (ed) the golden dawn (full title: the teachings, rites and ceremonies of the hermetic order of the golden dawn (4 vols) chicago: aries press, 1937-1940; 6th edition in one volume, st. paul, minnesota: llewellyn, 1989. waite, arthur edward: the book of black magic and of pacts, including the rites and mysteries of goetic theurgy, sorcery and infernal necromancy. london: 1898. second edition as the book of c

etia version of the invocation has gosorronophris h( fosoronnwfrij) which in any case is generally regarded as a greek corruption of asar un-nefer( gosiris the beautiful h, as the standard early 20th-century transliteration went. see also crowley fs remarks on this line in point ii. 2 the goetia version has giabas h( fiabaj. besz (bec) is a coptic spelling of the dwarf-god bes, as employed in the golden dawn, where for some inexplicable reason he had become one of the three elements making up the gevil persona h and was described as the gbrutal power of demonic force h (i am unaware of any evidence for bes being regarded as a demonic or malignant power in egypt) oddly, in some of the graco-egyptian magical papyri, bes is identified with the headless one. 3 the goetia version has giapos h(

s billing (an early typescript of the a a neophyte ritual, gliber dclxxi vel oart, h is extant which refers to the order as the gm [mysteries, presumably] of i [initiation (boring but possible? isis? iacchus? israel? israfel, h possibly whatever the i stands for should be substituted. israel regardie, when he produced an adaptation of the gbornless one h as an example ritual for the collection of golden dawn papers he edited, substituted gthe magic of light h, a reference to the sub-title of the g.d. z2 paper, with gprophets of the sun h in line 3. duquette (in his magick of thelema) and others suggest thelema. 17 no clear explanation is given for this instruction. on the face of it, this is a ritual of invocation, and in chapter x, s. ii, of mtp, crowley says of circumambulations and spir

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

LIBER SEPTEM REGUM SANCTORUM

ple contains (i) an altar of some kind, probably in the west (near the entrance to the room (ii) seven thrones for the planetary stations, probably arranged in a heptagon, with the fourth in the east (iii) a dais of seven steps in the east, beyond the station of sol, with a throne atop it, and (iv) a small side room, a dark dungeon. 2 they should also have appropriate masks and weapons. 3 see the golden dawn adeptus minor ritual. 4 the traditional emblems of osiris. the scourge was probably a flail used for threshing grain. the script also has one speech given by the hierophant who is mentioned nowhere else. 2 (note: this ceremony can be adapted for working by two officers, the hegemon assuming each time a different coloured cloak& the appropriate god-form. but it is most desirable that th

LIBER V VEL REGULI

ower right. 7 .no doubt this is all implied in the ritual which i started to write, but it hardly suitable as part of the patter. damn the man that isolated cocaine (ac diary, july 1921, quoted in the editor.s introduction to the 1994 .blue brick. edition of magick, p. lxiii. 8 a name sometimes used for tarot trump xx, more usually called .judgement. or .the last judgement. attributed to c in the golden dawn correspondences. in crowley.s thoth deck it is called the aon. 9 tarot trump xi (viii in some packs, attributed to f in the golden dawn correspondences. in crowley.s thoth deck it is called lust. 10 an allusion to the opening of the .siphra dtzenioutha. or .book of concealment. a kabbalistic text translated by mathers from the latin of von rosenroth.s kabbala denudata and published in

MASTERING WITCHCRAFT

ner as best suited to time and geographical circumstance, and which was said to have been in existence from time immemorial; the old wisdom of the watchers, in fact. in madame blavatsky's society it was the oriental branch of this wisdom, comprising the teachings of vedanta and esoteric buddhism, which was the main inspiration. closely paralleling this movement, however, the hermetic order of the golden dawn was formed in england a few years later, similar in ideal but pursuing a western, rosicrucian path bound up with a system of ceremonial magic comprising invocation of ancient egyptian gods, cabalistic formulae, and dr. john dee's sixteenth-century enochian research. this erudite institution attracted many fertile minds including the poet w. b. yeats, arthur machen, and algernon blackwo

an research. this erudite institution attracted many fertile minds including the poet w. b. yeats, arthur machen, and algernon blackwood, all on the fringe or involved with the "celtic twilight" and all greatly preoccupied with the rediscovery of the old gods, as will be readily discerned if one acquaints oneself with their writings. a later, christianized development of the original order of the golden dawn was the "stella matutina" this offshoot attracted such minds as a. e. waite, evelyn underhill, and charles williams to its ranks. however, in magical circles, it is chiefly the names of aleister crowley and dion fortune that are best remembered as members of these mysterious schools, both, like yeats before them, deeply involved with the reconstruction of the old mysteries, and the ret

four elements of the wise: michael and mark of fire; raphael and john, air; gabriel and matthew, water; and last, uriel and luke, earth. however, you as a witch will bypass these later accretions and return to the old-style symbolism, namely, that of the four watchtowers of the world. some occultists trace their use solely back to the nineteenth-century rosicrucianism of the hermetic order of the golden dawn, others to the experiments of the elizabethan magnus dr. john dee. to a witch, however, they are a direct representation of the four "castles" of pre-celtic lore, which are said to stand at the four corners of the world. each castle or watchtower is referred to one of the elements, that of the east to air and childhood; south to fire and youth; west to water and maturity; and north to

MICHAEL FORD A RITE OF THE WEREWOLF

f seker, devoured the soul. later on seker was merged with ptah, a blacksmith god24 and took the form of a mummy with a visage of an old man. 21 egyptian mysteries, lucy lamie 22 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 23 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 24 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 12 when one approaches the ancient mask

MICHAEL FORD WITCHMOON

his path must be well disciplined and of a sound mind. the significance of the rites of da'ath is that having entered the reverse side of the tree of life, and passed through the da'athian gates, a plethora of psychic and hidden knowledge becomes available. da ath is a conjunction and child of the qabalistic zones of chokmah (wisdom) and binah (understanding. as israel regardie pointed out in the golden dawn (llewellyn 1971: but fundamentally it is the ascent of the dragon or, if you wish, an upwelling of the unconscious archetypes- a highly dangerous and unbalancing ascent, until they are assimilated to consciousness- which first renders da ath a possibility. it is the fall which is responsible for the acquisition of self-knowledge. thus it stands proven claims blavatsky that satan or the

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

, which subsequently publishes data proving that re-vaccination does not work. deathsfrom vaccination are routinely covered up by physicians. 1886 a seven year period begins in japan where 25,474,370 vaccinations and re-vaccinations are per-formed in japan, representing 66% of the entire population of japan. during that period, there are165,774 cases of smallpox with 28,979 deaths (see 1955. 1887 golden dawn founded in london by mathers. 1887 michaelson-morley experiments done to try to disprove etheric theory. 1894 superintendent of a home for the feeble-minded in kansas castrates 58 children before publicrevulsion forces him to stop. 1885 modified great seal of the united states adopted by congress. 1885 rothschild monetary power reaches point of world control. amschel rothschild dies. 1

ncer institute, andthe royal society of london. 1918 president wilson aids the new soviet regime with bridge building projects. atlantis, alien visitation, and genetic manipulation347 appendix f: general chronology of events 1919 adolph hitler joins the thule society, which founds national socialist party to drum up supportfor another war. british fascists are tied closely to the thule group, the golden dawn, etc. hitler is alsotrained as a police spy under captain mayr of the bavarian army group command iv. in september,hitler enters the german workers party (dap, a creation of the thule society. hitler, still in the army,is assigned espionage duties. 1919 bert walker formally organizes the w.a.harriman& co private bank. in the autumn of 1919,prescott bush meets bert walkers daughter doro

MICHAEL W FORD THE VAMPIRE GATE

fiend has six eyes, three heads and three pairs of fangs. in human form, he was zohak, an ancient babylonian/scythian/assyrian king or shah, who according to zoroastrian mythology, was transformed into the immortal storm fiend by a pact with ahriman. azhi dahaka is said to be filled with serpents, scorpions, toads and other insects and reptiles. azothoz a sigillic word formula which represent the golden dawn definition of the beginning and end, alpha and omega. azothoz is a reversed form which is a symbol and glyph of the adversary, shaitan/set and lilith. this is a word which signifies self-initiation and the power which is illuminated by the black flame within. bevarasp [avestan/pahlavi] myraid of horses, meaning also ten plagues on humanity. this is a name of azhi dahaka or zohak. black

MICHAEL WYNN THE SOUL TRAVELERS

at this exercise 5 times. there was once an age where i would have declared this a buncha new age crap. i m here to inform you that there is something very real about this ritual. for hours after the ritual, i have this sensation that energy is flowing around me and that i can reach into objects. the effects of this ritual are accumulative, while the ritual itself is derived from the order of the golden dawn. you may find it helpful to create an audio recording of you walking yourself through the steps, but be sure to allow yourself plenty of time for visualizations. this means that the recording should be at 20 minutes long, because neglecting the visualizations is not an option--michael wynn's "the soul travelers" 29 on the inside looking out [2.4] being a computer programmer, it s proba

ons right next to my dirty-clothes hamper, i was afraid of dealing with alien beings when i can hardly navigate dealings with my own race, and i was afraid of adding even more sin to the copious globs i was already holding on to. i know who i am, i m weak and pathetic, and to sum it all up, i was afraid of going "darth vader" despite all this, i started doing rituals derived from the order of the golden dawn and have been practicing for some time. all roads lead to whackyland [3.2] until now i ve have resisted an urge many authors fail to resist, inundating their books with personal stories. here i believe one is order, but if i play my cards right, you can still keep learning about important topics. how s that sound? at first, my research was completely geared to the illuminati and satani

t story, rather than intense memorization on their part. the fact that they so liberally use the names and storylines from multiple beliefs so interchangeably is proof of this. what else i found interesting was how some magicians referred to osiris (and yahweh) as lord; except, when they spoke of him, or identified him in any way, it was always in terms of jesus christ. famous phrases: sun of the golden dawn sign of osiris slain: extend arms out to the sides, legs together, palms forward, hang head down. represents sacrifice, balance, and transformation. sign of osiris risen: cross arms over chest, right over left, legs together. represents resurrection and transcendence. excerpt from the ritual of the hexagram: virgo, isis, mighty mother. scorpio, apophis, the destroyer. sol [sun, osiris

nd! excerpt from closing ritual: do sign of osiris slain and say in the great name of strength through sacrifice! yeh-heh-shu-wah! yeh-heh-wah-sha! i now release any spirit that may have been imprisoned by this ceremony. depart in peace unto your habitations, and peace be between us now, and in a time to come this represents only a small taste of the many references members of lodges based on the golden dawn make regarding this jesus-like osiris. although it s worth noting that the real egyptian god osiris died not by sacrifice, but was instead murdered by the conspiracy of his brother set (typhon. further, the real osiris was no more associated with the cross than any other egyptian god. more still, it s worth noting that yeh-heh-shu-wah and yeh-heh-wah-sha are references to yahweh [god;

; justice mars red tuesday 5 violence; change; success; disease sun gold sunday 6 power; creative energy; goodness venus green friday 7 love; socialization; sex; the arts mercury purple wednesday 8 intellect; business; communication; travel moon silver monday 9 the unconscious; mysteries; childbirth note: the color property in the 2 tables of correspondences above are specific to the order of the golden dawn. other traditions have used different correspondences with equal results, however most of the correspondences in the tables are standard. but planetary or spiritual properties aren t the only hidden properties an object, or given space, has. there are also threads that permanently bind every material particle to every other particle that it has ever come in contact with. imagine for a

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ial to balance both, as one feeds the other, be it masculine and feminine qualities. the union of the sun and the moon defines the essence of being, thus separates by will the isolate consciousness of the adept. azothoz a book of the adversary by michael w. ford illustrated by elda isela ford published by succubus publishing http//algol.chaosmagic.com azothoz is a formula used specifically in the golden dawn and is a work combined from the first and final letters of the latin, hebrew and greek alphabet alpha& omega, aleph and tau. this work symbolizes the beginning and the end, the dawn and twilight, thus as azothoz is a reverse partly, signifying the adversary. azothoz is a poetic grimoire which sigillizes in lyric and image the essence of set/shaitan the adversary, lilith and the sorcero

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

passions are aroused. only then is she brought before the coven master who copulates with her, until he is exhausted. the mark of the beast aleister crowley, an infamous black magician of the 1920s, was< dubbed by the daily express the wickedest man who ever lived and came to believe that he was the biblical beast of the revelations. he was, for a short time, a member of the hermetic order of the golden dawn, but his true interest lie in the oto (ordo templis orientis, a german order involved in sexual magic. he took this and adapted it into a new religion, thelema. a magical system dedicated to the enlightenment of one s soul via sex rituals held in honor of pan, the god of earthly existence and often portrayed as the carnal side of man s nature. in 1920 crowley established his abbey of t

ONYX TABLET OF SET

gthened in this regard. nevertheless you will become an agency through which the devil will achieve his ends. by now you should be sufficiently acquainted with the true motives and ambitions of the church of satan, and this realization will inspire you with exultation, not fear or doubt. if the latter is the case, you should proceed no further. bram stoker, a member of the satanic core of the old golden dawn, emblazoned this principle in the first words of his celebrated literary figure, count dracula "welcome to my house. enter freely and of your own will" the satanic priesthood is not an office that can be assumed or disregarded at whim. it will remain with you constantly. it will color your every decision, expression, and action. so marked will be the effect upon your personality that y

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

with and combines z feir anpin and nukva. h this is the epitome of coupling, for thus gall h [yesod] dwells with vav-hei [z feir anpin and nukva. understand this, for coupling is actualized through gall, h i.e, the gwhite coriander seed. h 1 deuteronomy 33:20. 2 1 chronicles 29:11. 3 proverbs 10:frdawn 7 1 as revealed by israel regardie the 6th edition, revised complete in one volume with new the golden dawn "howbeit we know after a time there will now be a general reformation, both of divine and human things, according to our desire and the expectation of others; for it is fitting that before the rising of the sun there should appear and break forth aurora, or some clearness or divine light in the sky. and so, in the meantime, some few, which shall give their names, may join together, the

cal canons, prescribed to us by our brother r.c, and be partakers with us of our treasures (which can never fail or be wasted) in all humility and love, to be eased of this world's labours, and not walk so blindly in the knowledge of the wonderful works of god" fama fraternitatis (1614) foreword and appreciation just about 100 years ago (in 1887) we had the beginnings of the hermetic order of the golden dawn. it was then that (according to history and "myth) dr. william westcott discovered a cipher manuscript that led to the founding of an english branch of die goldene dammerung in 1888. it was this golden dawn that attractedsome of the most talented personalities of the time- including w. 8. yeats, algernon blackwood, arthur machen, florence farr, annie horniman, a. e. waite, s. l. macgre

r. william westcott discovered a cipher manuscript that led to the founding of an english branch of die goldene dammerung in 1888. it was this golden dawn that attractedsome of the most talented personalities of the time- including w. 8. yeats, algernon blackwood, arthur machen, florence farr, annie horniman, a. e. waite, s. l. macgregor mathers, dion fortune and aleister crowley. and it was this golden dawn that itself provided a new dawn for "occultism" in the early 20th century. in the early 1900s, the original order began to fragment. first crowley published many of the g.d. rituals in the equinox and left to form his own order, the a.a, in 1905. the original isis-urania temple expelled mathers, and then- as the stella matutina- under the direction of waite, put more emphasis on mystic

tructured"experience of magic- whether it be attained through group or solitary work- that is vital to the accelerated evolution of human consciousness beyond present limitations, and to the expansion of human awareness from communal to global dimensions. and it is this that is essential to avoida ceof nuclear rw3r and to the restor tiono f nature to the environment and of humanity lo nature. the golden dawn is a curriculum of study, a workbook to the great work, and cris monnastre has provided guidelines to the practical approach to the work. i cannot emphasize enough the importance of personal work, for it is that- whether undertaken alone or with a group- that is important. only personal work can accomplish true initiation. and the golden dawn is a valid curriculum for personal work eve

workbook to the great work, and cris monnastre has provided guidelines to the practical approach to the work. i cannot emphasize enough the importance of personal work, for it is that- whether undertaken alone or with a group- that is important. only personal work can accomplish true initiation. and the golden dawn is a valid curriculum for personal work even for those associated with other than golden dawn groups or systems of magical study. one of the great messages of the new age is that of eclecticism- if it works, use it! there are many other valuable and valid resources for our evolution, and in this time of "quickening, all are pertinent. but it is a personal and regular program of meditation that brings order to what otherwise might prove chaotic. such a program, combined with the

REGARDIE TALISMANS

. 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 universal forces that it should be in exact harmony with those you wish to attract, and the more exact the symbolism, the more easy it is to attract t

ntent, would abuse those secrets which he hath given and revealed unto me the traditional magical squares and sigils and hierarchical names have come down to us through the abbot trithemius, pietro d abano, and henry cornelius agrippa, derived from much earlier but unknown sources. for the most part, these have been reprinted in the magus by barrett, were appropriated by the hermetic order of the golden dawn in the last century, and were once more reprinted by me when compiling the material for the fourth volume of the golden dawn. i would like to suggest that the interested student study this system at the very least, so that he will come to understand the classical basis of the method. the magic squares of the planets found in the appendix of this book are an important part of the scienc

be carried patiently on the shoulders. it also represents balance, equilibrium, and stability. it is the third sephirah on the tree of life, binah, the symbol of which is the triangle, the basic geometric figure representing harmony and order. the mind of the father said into three, and immediately all things were so divided. so stated the chaldean oracles. then there is the cardinal tenet of the golden dawn: there are always two contending forces, and a third which eternally reconciles them. thus, logically, a saturn talisman would be a superb characterological corrective to an over-balanced natal chart which stresses airy signs too much. the first step would be to collect all the symbols of saturn that would be available. the astrological symbol, the geomantic and geometric symbols, the

piritually. the planetary talismans the appropriate one worn on the person daily are calculated to induce the same results, with far less effort and bother in their preparation. the principles already described will cover their construction. these personally designed talismans are much preferred to those copied from this or any other text. chapter three words of power in the hermetic order of the golden dawn, a most interesting anachronism was employed to serve as the basis for the construction of sigils. it related to the old symbol of a rose upon a cross not necessarily a new symbol in itself. however, it is not any antecedently known type of rose-cross symbol. it has no parallels in occult or symbolic history. the novelty consisted of drawing the twenty-two hebrew letters in the petals

e found the three mother letters so-called, referred to the three prime elements of fire, water and air. this resulted in the development of a simple but ingenious schema from which could be drawn an entirely new set of sigils, vastly different from those originally derived from the traditional magical squares. this complete symbol of the rose on the cross may be seen in one of the volumes of the golden dawn (llewellyn publications, st. paul, 1969, though the rose itself, which is only part of the symbol that concerns us here, may be found in the appendix. the student will find himself amply repaid by experimenting with the drawing of sigils of every conceivable type of name on this rose of twenty-two petals. he may find such sigils of more practical value than those made from the traditio

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

rswear. for i am the transgressor of the void eternal azal- abad in whom all is opposition. i am the bridge across the abyss that hath but a single edge. my way is lighting- bright and swift. these words are but the echo that marketh mine absence. silence- the birth-cry to herald the presence: of otherness entire made fleircan make the following observations. they arestrikingly different from the golden dawn ceremonies for the equivalent grades. clearly whoeverwrote the golden dawn cipher manuscripts was not deriving them on the sria.the ceremonies tell a four part story concerning a member of the original order, frater gualdi. hardat work trying to find the elixir vitae, he rang the ceremonial bell in the middle of the night 226 whichannounced his success. however, when the other brethren

RUBY TABLET OF SET

hly developed in setian philosophy. while the prologue to the white people stands pretty well on its own for the most part, it does fall short in significant respects which will be self-evident to iii+ setian readers. viewed in historical context, the scope of machen's vision and its ultimate failure can both be seen as almost inevitable. arthur machen was an initiate of the hermetic order of the golden dawn, the british magical society in which aleister crowley received his preliminary training. the g:.d. was a white magical order in the precise sense understood by the temple of set, involved in the quest for initiatory harmony with the existing state of the natural universe. as such, its operative magical methodology and the state of being of its membership can be regarded as prototypica

in cypher and discover it to purport to be sketches of mystical/pseudo-masonic rituals. in the present day this manuscript is suspect and the indications are that it probably was forged- certainly dr. wescott's correspondence with the manuscript's author, fraulein springel, is even more highly suspect. a well-written account of the finding of the manuscript can be found in howe's magicians of the golden dawn, and we shall not concern ourselves overly with that account now. what we will be looking at are those foreshadowings of the temple of set. it is often difficult to untangle facts and motives as time progresses for the most noble of organizations will be comprised of people, thereby making them open to the chances of a bad seed rising. let us be alert for patterns in time in our quest

ern ourselves overly with that account now. what we will be looking at are those foreshadowings of the temple of set. it is often difficult to untangle facts and motives as time progresses for the most noble of organizations will be comprised of people, thereby making them open to the chances of a bad seed rising. let us be alert for patterns in time in our quest. exactly what was the goal of the golden dawn? for an answer we may turn our gaze to its charter's wording:(1) in the name of the lord of the universe! we the undersigned chiefs of the second order hereby depute our v.w. fratres "s rioghail mo dhream (5=[6] as praemonstrator "quod scis nescis (5=[6] as cancellarius "magna est veritas et praevalebit (5=[6] as imperator; classification: v2- 9c4- 1 author: james lewis iv date: octobe

, 10f, 10g to constitute and to rule the isis-urania temple, no. 3, of the order of the g.d. in the order, and to initiate and perfect therein any person male or female who has been duly approved of and certified by us. for which purpose this shall be sufficient warrant. deo duce comite ferro (7=[4] sapiens dom. astris (7=[4] vincit omnia veritas (7=[4] it is worth noting that, forged or not, the golden dawn charter has set the stage for new words to come. surely this notion to "initiate and perfect" was hardly a new one, but it was a public one. further, it was one which as direction used means other than abasement. to "initiate" was to take a member through steps of learning and expansion. to "perfect" was to bring into power those qualities of excellence, thereby sending oneself up the

/grades to the divine "to initiate and perfect any person" approved was a high and lofty aim; surely they never expected the rise of devouring id-monsters, just as we of the temple never really expect them, either. yet id-monsters were, are, and ever shall be in one form or another. indeed, with no stress there would be no real gain and no actual glory. regardless, the groundwork was laid and the golden dawn was open to lay down further guidelines for the yet-to-come aons and ages. in order to bring about that initiation and perfection, the golden dawn instituted a degree/grade system designed to allow the initiate to have exposure to and gain mastery of each stage. as a second function, the degree/grade system also allowed the officials of the golden dawn exposure to the aspiring initiate

SAPPHIRE TABLE OF SET MAIN

it would be suicide. now let us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will notice something very significant: that, in these few short phrases, a veritable blueprint for crowley's own life has been presented [this is not the case in moonchild, incidentally, where the term "black brother" is used to lampoon crowley's old golden dawn opponents] anyone familiar with crowley's writings as a magister templi (8=[3] onward can attest to the tremendous presence of his individual will. the inescapable conclusion is that there is no right-hand path to the degree of magister templi. there is only the left- hand path, and it is fraught with danger- not a one-time test, but a continuous peril that exists from the moment the i

e would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the criteria of the first eight grades of the a:.a. will make it quite evident why they were consolidated into

e word of the new aeon amidst the onrushing inertia of the expiring one, few will understand him. at worst he may be considered a criminal and be killed [like pythagoras, socrates, christ, or gandhi. at best he may be considered only an eccentric [like dee, rosenberg, gurdjieff, crowley, or lavey. rarely will he live to see the blossoms of the trees he has planted. a last question remains. in the golden dawn/a:.a. there was a final degree beyond that of magus (9=[2- that of ipsissimus (l0=[l. and the book of coming forth by night also reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in magick in theory and practice, states that it is a degree "wholly free

reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in magick in theory and practice, states that it is a degree "wholly free from all limitations soever, existing in the nature of all things without discriminations or quantity or quality between them" in an "ideal" golden dawn context, an ipsissimus is one who has finally and completely merged his consciousness with that of the god/universe, thereby attaining the ultimate goal of all conventional religious systems] within the methodology of the left-hand path, then, this degree has an almost 180 opposite meaning. it describes an individual who has severed his connections with the ou altogether, existing ther

SAPPHIRE TABLET OF SET

it would be suicide. now let us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will notice something very significant: that, in these few short phrases, a veritable blueprint for crowley's own life has been presented [this is not the case in moonchild, incidentally, where the term "black brother" is used to lampoon crowley's old golden dawn opponents] anyone familiar with crowley's writings as a magister templi (8=[3] onward can attest to the tremendous presence of his individual will. the inescapable conclusion is that there is no right-hand path to the degree of magister templi. there is only the left- hand path, and it is fraught with danger- not a one-time test, but a continuous peril that exists from the moment the i

e would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the criteria of the first eight grades of the a:.a. will make it quite evident why they were consolidated into

e word of the new aeon amidst the onrushing inertia of the expiring one, few will understand him. at worst he may be considered a criminal and be killed [like pythagoras, socrates, christ, or gandhi. at best he may be considered only an eccentric [like dee, rosenberg, gurdjieff, crowley, or lavey. rarely will he live to see the blossoms of the trees he has planted. a last question remains. in the golden dawn/a:.a. there was a final degree beyond that of magus (9=[2- that of ipsissimus (l0=[l. and the book of coming forth by night also reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in magick in theory and practice, states that it is a degree "wholly free

reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in magick in theory and practice, states that it is a degree "wholly free from all limitations soever, existing in the nature of all things without discriminations or quantity or quality between them" in an "ideal" golden dawn context, an ipsissimus is one who has finally and completely merged his consciousness with that of the god/universe, thereby attaining the ultimate goal of all conventional religious systems] within the methodology of the left-hand path, then, this degree has an almost 180 opposite meaning. it describes an individual who has severed his connections with the ou altogether, existing ther

SATANGEL

onwards. the merging of catholic and pagan beliefs in witchcraft and magick generally may also be observed in vodu, macumba, the sorceries of malysia, in the secrets of the princes of little egypt, in the observances of the bonesmen, horse whisperers and blacksmiths, the toad witches, in the satanic cults of russia and teutonia, the luciferian traditions, brujeria, stregeria, rosicrucianism, the golden dawn, thelema, and (according to some) in the rites and observances of freemasonry, as it may be seen in what might be patronisingly called folk magic across europe. this same syncretism is evident in the classical grimoire in the rites, signs, seals; even in the names of the angels and devils themselves. here we find numerous survivals of assyrian, babylonian, hebrew, greek, roman, egyptia

ked 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 the golden dawn in the lesser and greater rituals of the pentagram, upon which this is loosely based. it is also reflected as that given within many of the traditional grimoire, most notably faust s magia naturalis et innaturalis, as follows; 1) stand facing towards the east. make the sign of the cross, visualising it as formed from golden sunlight, saying; in thy hands is the kingdom, the power and t

to have sound grammatical basis, with many words that seem related to hebrew, arabic, and latin. whether divined or constructed, their employment effectively appeals to some deeper part of our consciousness, like a deeply buried memory. the first published source of the enochian calls was in a biography of dee by meric casaubon in 1659. they were employed during the late nineteenth century by the golden dawn, and in the twentieth by the church of satan. aliester crowley combined the employment of enochian easily with that of the goetia. many others have written calls to the spirits since, such as the enochian call to baphomet employed by the illuminates of thanateros. its power, purpose and place within the subversive theology of the black arts is well established. their employment in ritu

SATANIC BIBLE

ces, and the business world. eventually a "magic circle" evolved from this group. the major purpose of the circle was to meet for the performance of magical rituals lavey had discovered or devised. he had accumulated a library of works that descibed the black mass and other infamous ceremonies conducted by groups such as the knights templar in fourteenth-century france, the hell-fire club and the golden dawn in eighteenth- and nineteenth-century england. the intent of some of these secret orders was to blaspheme, lampoon the christian church, and address themselves to the devil as an anthropomorphic deity that represented the reverse of god. in lavey's view, the devil was not that, but rather a dark, hidden force in nature responsible for the workings of earthly affairs, a force for which

n. this was the era of "experts" on the black arts, such as eliphas levi and countless trance-mediums who, with their carefully bound spirits and demons, have also succeeded in binding the minds of many who call themselves parapsychologists to this day! as far as satanism is concerned, the closest outward signs of this were the neo-pagan rites conducted by macgregor mathers' hermetic order of the golden dawn, and aleister crowley's later order of the silver star (a. a- argentinum astrum) and order of oriental templars (o.t.o, which paranoiacally denied any association with satanism, despite crowley's self-imposed image of the beast of revelation. aside from some rather charming poetry and a smattering of magical bric-a-brac, when not climbing mountains crowley spent most of his time as a p

gels" because occultists to this day have lain ill with metaphysical constipation. now the crystal clears, and the "angels" are seen as "angles" and the windows to the fourth dimension are thrown open- and to the frightened, the gates of hell. i have presented my translation of the following calls with an archaic but satanically correct unvarnishing of the translation employed by the order of the golden dawn in the late nineteenth century. in enochian the meaning of the words, combined with the quality of the words, unite to create a pattern of sound which can cause tremendous reaction in the atmosphere. the barbaric tonal qualities of this language give it a truly magical effect which cannot be described. for many years the enochian keys, or calls, have been shrouded in secrecy. the few p

SATANIC RITUALS

nd magic ritual do not mix. masonic orders have contained the most influential men in many governments, and virtually every occult order has many masonic roots. the rites of the illuminati became the basis of the curriculum of the later ordo templi orientis, founded in 1902 by karl kellner and adolf wilbrandt a similar curriculum, with strong rosicrucian overtones, was in the english order of the golden dawn in 1887. the teachings of the illuminati hold that all is material, that all religions are of human invention, that god is man, and man is god, and the world is his kingdom. the tierdrama reinforces this message. it was first performed by dieter hertel in munich, 31 july 1781; the present manuscript dates from 1887. many authors have written segments of the litany into literature and d

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

e thirteenth section of the avesta, the spena nask, which contained a summary of zarathushtra s life. early life zarathushtra s name is composed of two words in old avestan that translate to something like keeper of old camels, keeper of feeble camels, or perhaps keeper of yellow camels. efforts have been made to suggest a more dignified translation for zarathushtra s name, such as bringer of the golden dawn. people living in ancient persia, however, often had names composed of root words that reflected the ownership of camels or horses, which were signs of wealth and status. textual evidence can be used to support claims for a variety of possible birthplaces for zarathushtra. most historians agree he was probably was born and lived in northeast persia, though the greeks claimed that he wa

SEPHER YETZIRAH WESTCOTT

the heart with understanding make the heart shine with brilliance. the bahir 57 inde the sepher yetzirah (translated from the hebrew by wm. wynn westcott (note: the sepher yetzirah is one of the most famous of the ancient qabalistic texts. it was first put into writing around 200 c.e. westcott's translation of the sepher yetzirah was a primary source for the rituals and knowledge lectures of the golden dawn. this is the third edition of westcott s translation, first published in 1887. a fourth revised edition of the sepher yetzirah by darcy k ntz, complete with hebrew text, notes and bibliography, is available from holmes publishing group, p.o. 623, edmonds, wa 98020) introduction the "sepher yetzirah" or "book of formation" is perhaps the oldest rabbinical treatise of kabalistic philosop

SORCERIES OF ZOS

large movement in his name. the theory of the death posture, first described in the book of pleasure, was developed independently of the experiences of the above mentioned masters about whom nothing was published in any european language at that time. the rosicrucian mystique of the pastos containing the corpse of christian rosencreutz- dramatized by macgregor mathers in the 5 =6 ceremony of the golden dawn- resumes the mystery of this essentially egyptian formula of the mummified osiris. spare was acquainted with this version of the mystery. he became a member of crowley's a^.a, for a brief period, in 1910, and the golden dawn rituals- published shortly afterwards in the equinox- may have been available to him. the concepts of death and sexuality are inextricably connected. saturn, death

SYMBOLISM OF THE BANNERS

service between men. alchemically speaking, the cross is the hieroglyph of the crucible, which used to be called in french cruzol, crucible and croiset. indeed it is in the crucible that the first matter suffers the passion, like christ himself. it is in the crucible that it dies to be revived, purified, spiritualized and transformed. through the grades of initiation in the hermetic order of the golden dawn international, we notice variable usage of the calvary cross with various number of squares. these crosses have varied meanings than those on the banners, but their meaning allows a deeper understanding. thus, here is a list: a f b j d h l i e a g k c a c b k d h e f g i j l 6 rtk hnyb hrwbg trapt dsj hmkj jxn dwh dwsy twklm 10 9 8 7 3 5 6 4 2 1 7 triangle and the hexagram taking a loo

orners, and are hung from a gold bar. on the black banner, the bar is suspended from a black cord, and on the white banner the cord is red. the simplest way to suspend the banners is to attach them with heavy thread. in those illustrated, a metallic gold embroidery thread is used. the cross bars here are nothing more than simple 3/4 inch dowel rods, with small wooden drawer pulls at the ends. the golden dawn papers state merely that the stand for the banner of the east should be white, and that of the banner of the west black. very simple stands can be 14 made of round or square wood mounted on a base plate. twisted columns of the stands are a commercially available decorative dowel often used as curtain rods. the finials are actually ready-cut in many hardware and lumber stores. the banne

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

unseen spirits (i.e. devils, and the third centre is the human masses.8 at the close of the age, bailey assures us "the three major centres will be in complete unified and synchronized activity" controlling all manifestations of life.9 aleister crowley, the late british satanist and freemason, was also a devotee of the triangle as symbol. as a high-level officer of the occult group, order of the golden dawn, crowley used for one of his emblems the eye of horus in the pyramid of fire, radiated by the sun's rays. it was horus, in the form of a spirit guide named aiwass, that allegedly gave crowley the book of the law, a book of prophecy crowley claimed he received by automatic writing.10 abracadabra not just childish fun witches and deep occult magicians join bailey in use of the triangle

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

e conscious of his learning, he would not repeat the vital mistake; without fear he would accomplish with ease. the only teaching possible is to show a man how to learn from his own wisdom, and to utilise his ignorance and mistakes. not by obscuring his vision and intention by righteousness. 56 57 58 59. 60 61 62 63 64 65lathe book of the elder kings issued by the thelemic order and temple of the golden dawn official holy book of the novus ordo aureae aurora concerning the great white brotherhood received by sir david cherubim copyright (c) 1989 e.v. 0. there is silence. and now the elder kings make speech: 1. we come in the name of the most beloved one, the most mysterious one, whom is the grand lord of the aeon, and whose holy spirit is the life and light of the whole universe. we come a

THE CANOPIC GODS SYMBOLISM

power of wisdom and the forces of nature, guards ameshett. and nephthys, who hides that which is secret, guards ahephi- whence also, until recent days, in the fullness of time, the sacred sources of ahephi, the nile, were kept secret from the whole world. tmo-oumathu is under the guardianship of neith, the dawn. this is the celestial space, who makes the morning to pass and awakens the light of a golden dawn in the heart of him whom the eternal gods shall chose, by the sacred science of breath. kabexnuv is guarded by sakhet, the sun at the western equinox, the opening of amenti, who wears the scorpion on her head- and these guardianships were often painted on the canopic jars. when, therefore, the candidate kneels at the foot of the altar, or where the corpse lies on the bier preparatory t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

pontiffs in the middle ages did exercise great power over the rulers and the people of the emerging european nations, contemporary popes wield little political influence, surely none that would place them in world-threatening positions. 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 religious phenomena 181 aleister crowley (1875 1947) of the order of the golden dawn (corbis corporation) there have been such men as aleister crowley (1875 1947, who actually appeared to seek the position by calling himself the beast and 666. the numerical value of franklin delano roosevelt s (1882 1945) name reportedly added up to 666, and since he held the office of president of the united states for 12 years and during the great depression and world war ii many of

beast. in 1966, anton lavey had ushered in the aeon of satan, an intermediary stage that was designed to prepare the way for the aeon of set, an age that would bring forth enlightenment. aquino was delighted and honored to assume the mantle of the second beast, and he even had 666, the number of the beast in the book of revelation tattooed on his scalp. at the same time, he also assumed crowley s golden dawn degree of ipsissimus as his own. in aquino s view, the temple of set offers its followers an opportunity to raise their consciousness and to apprehend what exists in each individual to make him or her unique. such awareness, according to the precepts of the temple of set, will permit its members to use this gift of expanded consciousness to make themselves stronger in all facets of the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

g a wicca ceremony (archives of brad steiger) today fs practitioners of wicca come from a complete spectrum of men and women. 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 76 magic and sorcery at the time of his death on march 10, 1985, dr. francis israel regardie was considered by many occultists to be the last living adept of the hermetic order of the golden dawn, a magical tradition that had numbered among its members william butler yeats (1865.1939, aleister crowley (1875.1947, and dion fortune. regardie had demystified many esoteric mysteries surrounding the occult and presented understandable texts on practical magic. by age 19, he began to correspond with aleister crowley. in 1928, he accepted the position of crowley fs personal secretary

rounding the occult and presented understandable texts on practical magic. by age 19, he began to correspond with aleister crowley. in 1928, he accepted the position of crowley fs personal secretary, hoping that the magician would tutor him in the mystic arts; however, crowley left him to independently study magic. when crowley fs publisher declared bankruptcy, regardie lost his job. although the golden dawn had ceased to exist as a functioning magical society as early as 1903, it continued to exist in various descendant orders, such as the stella matutina and the alpha et omega. in 1932, regardie fs distillation of the teachings of the golden dawn was published in the tree of life, and at once he was embroiled in controversy with those occultists who associated him with crowley. while som

distillation of the teachings of the golden dawn was published in the tree of life, and at once he was embroiled in controversy with those occultists who associated him with crowley. while some demanded he never again dare to mention the name of the society, others, such as dion fortune, invited him to join the order of stella matutina. in 1937 regardie published four volumes entitled simply the golden dawn. it was regardie fs belief that the heritage of magic was the spiritual birthright of every man and woman and that the principles of such magical systems as the golden dawn should be made available to all who wished to pursue the ancient wisdom teachings. regardie fs work the philosopher fs stone (1937) was written from the perspective of jungian symbolism. in 1941, he took up practice

eft the organization, and the druidic publication that he had established, the druid chronicler (later pentalpha journal, soon folded without his involvement. in 1979 he married selene kumin, but that relationship ended in 1982. in 1983 he 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 78 magic and sorcery was initiated into the new reformed order of the golden dawn, and in that same year he married actress sally eaton. bonewits and eaton became heavily involved in the california revival of the ordo templi orientis, or go.t.o, h best known for its most important historical figure, aleister crowley. in 1986 bonewits and eaton separated. bonewits worked for a few months as a computer consultant in kansas city, then moved to new york with his intende

THE KEY TO THE MYSTERIES

d one finds there the same combinations and the same symbols: the king, the queen, the knight, the soldier, the fool, the tower, and houses representing numbers. in old times, chess-players sought upon their chess-board the solution of philosophical and religious problems, and argued silently with each other in manoeuvring the hieroglyphic characters across the numbers<order of the golden dawn may have designed enochian chess on this suggestion> our vulgar game of goose, revived from the old grecian game, and also attributed to palamedes, is nothing but a chess-board with motionless figures and numbers movable by means of dice. it is a tarot disposed in the form of a wheel, for the use of aspirants to initiation. now, the word tarot, in which one finds "rota" and "tora" itse

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

as a part of the grimoire as the text. each drawing by soror davcina (elda isela ford) presents an adversarial sigil of isolated obtainment, that each embodies a staota (see yatuk dinoih- second illustrated edition) which empowers the mind of the witch or sorcerer. a z o t h o z a book of the adversary by michael w. ford illustrated by elda isela ford azothoz is a formula used specifically in the golden dawn and is a work combined from the first and final letters of the latin, hebrew and greek alphabet alpha& omega, aleph and tau. this work symbolizes the beginning and the end, the dawn and twilight, thus as azothoz is a reverse partly, signifying the adversary. azothoz is a poetic grimoire which sigillizes in lyric and image the essence of set/shaitan the adversary, lilith and the sorcero

his test failed, set in the form of seker, devoured the soul. later on seker was merged with ptah, a blacksmith god16 and took the form of a mummy with a visage of an old man. 14 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 15 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 16 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 19 when one approaches the ancient mask

THE MAGICIAN S KABBALAH

christian knorr von rosenroth's (1636-89 "kabbala denudata" in latin in 1677 and 1684, which provided translations from the zohar and extracts from the works of issac luria. it was this work which, when translated into english by macgregor mathers (1854-1918) in 1887 as "the kabbalah unveiled, alongside already existing translations of the sepher yetzirah, provided the kabbalistic backbone of the golden dawn society, from which issued many of the more recent occult kabbalists, such as dion fortune (1891-1946, who summarised the sephiroth in her "mystical kabbalah (1935) and aleister crowley (1898-1947. the christian occultist, and golden dawn member, a.e. waite also produced many works examining the secret tradition of kabbalah, although of all of these occultists, gershom scholem says tha

ny others. he also became a student of tarot through the writings of court de gebelin (1725-84, who ascribed to the tarot an ancient egyptian origin. from de gebelin and rosenroth, levi synthesised a scheme of attribution of the tarot cards to the twenty-two paths of the tree of life, a significant development in that it provided a synthetic model of processes to be later modified and used by the golden dawn as mapping the initiation system of psychological, occult, and spiritual development. levi wrote "qabalah. might be called the mathematics of human thought. aleister crowley continued levi's work to some extent in his seminal work on the tarot "the book of thoth. in summary, the kabbalah passed from judaic tradition through to christian tradition, and through other flowerings such as t

totals to 10 (1+9, which can be broken down to 1 as well. thus, malkuth (10) and kether (1) are within the value of malkuth itself. kether, on the other hand, values 620 (the zohar speaks of the 620 pillars of light, which breaks down to 8 (6+2, the number of the sephirah hod (an interesting attribution in respect of the initiatory experiences associated with hod in the grade of practicus of the golden dawn system. a full cross-referencing of the sephiroth by their numerical reduction is given in figure 2. a final point of gematria is that the value of the word swan, the symbolic bird of kether and illumination, is brbvr= 410, which is also the value of magic (mqa'ar) and the confession of god's unity (the shema, shma'a. the triune crown the triple crown worn by the pope can be viewed as

of creation. tau in chockmah tau is attributed to the universe card, and we can see that the universal creation implicit in kether as potential is first given expansion in the sephirah chockmah. as symbolic of manifestation, the universe card depicts chockmah as the first manifestation of unity, the first visibility of kether in the "first swirlings" of the primum mobile, the zodiac. indeed the "golden dawn" tarot card depicts the spheres of the zodiac arranged around the central figure of the atu (see later chapter for further explanations of the creative process of chockmah as depicted by the zodiac. spelt in full, tau is tau-vau, the universe and the hierophant. this affirms the hierophant as symbolic of god's wisdom (the translation of chockmah being "wisdom) and as the interface betw

or of the divine will and the mystic achieves chockmah by becoming a pure interface of god. finally, the way is completed (yod as symbolic of the way depicted on the hermit tarot card) by recognising the unity of all things, and hence the same letter covers both kether and chockmah. incidentally, the hermit tarot card to which yod is attributed is also associated with the neophyte ceremony of the golden dawn, and demonstrates that even from the first step on the path, the goal is always already there if we could but be aware of it. resh in binah resh refers to consciousness and light through the tarot card of "the sun, and in the context of binah affirms that the three supernal sephiroth reside in the "white head (resh means "head) of kether. the hemispheres of the brain may be divided int

THE MIDDLE PILLAR

stern ceremonial magic due to the veil of secrecy which had shrouded these practices. unless a person happened to be a member of a magical organization, there was little chance of leaning the procedures and initiatory practices of high magic. this changed in 1937 when israel regardie published four volumes titled the glh d m, a collection of ceremonies and teachings from the hermetic order of the golden dawn. earlier, regardie had published two books d-g i3-w magical prinapjes of the golden dawn system. i'le middle pik, published in 1938, gave step-by-step details on how to perform practical exercises of ceremonial magic, something which was quite revolutionary for its time. perhaps even more radical was regardie's daring attempt to correiate these magical techniques to the (then) new meth

es of psychoanalysis. since the object of study in both magic and psychology was the human mind, it was regardie's belief that magic could be regarded as a subdivision of the science of psy &logy. such a thing was quite unheard of in 1938. in fact, regardie postulated that psychotherapists could use the techniques of magic, such as the lesser banishing ritual and the middle pillar exercise of the golden dawn, in a d i n i d setting for the benefit of patients. goal of both magic and psychotherapy is the his or her growth and health on every and psychological. magic, however, well-being. regardie sought to tear down the been built up between the ancient art and the regardie's die middle pillar was a milestone these ideas long before they became popular. the middle pillar, as a techruque for

or her growth and health on every and psychological. magic, however, well-being. regardie sought to tear down the been built up between the ancient art and the regardie's die middle pillar was a milestone these ideas long before they became popular. the middle pillar, as a techruque for self-development, standard fare-so much so that it is sometimes age self-help manuals, often without mentioning golden dawn tradition. the middle pillar shows expertise, and love for teaching that regardie to this day it remains a classic among magical who was israel regardie and why did the following brief biography should of regardie's prominent place in the history and occultism, as well as his interest in psychology. before his death in 1985, israel regardie many to be the last living adept of a prestig

ion. the middle pillar shows expertise, and love for teaching that regardie to this day it remains a classic among magical who was israel regardie and why did the following brief biography should of regardie's prominent place in the history and occultism, as well as his interest in psychology. before his death in 1985, israel regardie many to be the last living adept of a prestigious known as the golden dawn. the tradition golden dawn and its sister spin-off groups, and the alpha et omega, attracted many the late nineteenth and early twentieth centuries. were dr. william w. westcott, samuel l. arthur edward waite, william butler yeats, aleister crowley. yet among this extraordinary knowledgeable magicians, regardie ranks of prominence. born on november 17,1907, in london, israel regardie m

part though for a time regardie, who had settled in for thomas burke, the novelist. in 1932, regardie published h s first of pomegranates and the tree of life. regardie's own qabalistic studies, while the latter is usually considered regardie's magnum opus and one of the most comprehensive texts on practical magic ever written. the book was primarily a restatement of the original teachings of the golden dawn and contained very little "crowleyanity" the tree of life was dedicated to crowley under the name of marsyas, a pseudonym that crowley used in his poem aha. about five years later in 1937, regardie sent his old friend a copy of the tree of life with a warm note. unfortunately, crowley's response to regardie's kindness was less than kind-chiding the sensitive young author with an anti-s

THE NECRONOMICON SIMON VERSION

such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and t

artling. 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 to be found in the

to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and demons identified within have probably not been effectively summoned in ne

f these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully attacked by his dog directly following a fairly simple and uncomplicated formula from this book. this is definitely not a gilbert chemistry set. the method of the necronomicon concerns deep, primeval forces that seem to preexist the normal archetypal images of the tarot trumps and the golden dawn telesmatic figures. these are forces that developed outside the judeo-christian mainstream, and were worshipped and summoned long before the creation of the qabala as we know it today. hence, the ineffectiveness of the golden dawn banishing procedures against them. they are not necessarily demonic or qliphotic in the sense that these terms are commonly understood in the west, they just

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

vers as some tired dove on the horizon of our minds, past nebula of stars and molten suns singing midst new-born spheres and hoary-headed worlds, gi would that i were the sky that i might be all eyes to behold thee, h till the stars circle about us, and the wild comets speed by, and suns embrace suns, and the moons melt shrieking through the firmament. then all powers will dissolve, and the great golden dawn effulgent will flash through the portals of night, standing before us bride of our desire, robed in a minion suns, the stars flaming in her hair, incarnate symbol of perpetual youth. so we feel with crowley that: time and again, in the history of science, a period has arrived when, gorged with facts, she has sunk into a lethargy of reflection accompanied by appalling nightmares in the

THE WITCH CULT OF ZOS VEL THANATOS

gick is formed from many traditions, in the current age it seems almost perfect. there is nothing which would be denied or ignored due to dogma. the system of chaos implements the foundation of change and progression. while the foundations of chaos are within the components of aleister crowley (who might have been a chaos magician himself, austin osman spare and macgregor mathers (default for the golden dawn and his various translations of manuscripts) chaos has spawned from the information these individuals have unknowingly given. it was later when peter carroll, ray sherwin and christopher bray took up the various magical traditions and ran with them, did chaos magick form from the proverbial ashes. chaos magick is not a system within itself. it is actually a definition of action, course

THE SECRET RITUALS OF THE OTO

bove the pastos of our father christian rosencreutz. it must be frankly recognized that almost the whole of this manifesto was intended to deceive. the majority of its readers would have assumed for example, that the mysterious master thirion was either some discarnate entity, similar to those who supposedly manifested themselves to macgregor mathers and other members of the hermetic order of the golden dawn, or a himalayan superman, like madame blavatsky s mahatmas.2 again, the statement that the o.t.o. in no way conflicts with or infringes the just privileges of the united grand lodge of england 3 displayed on reuss s part either what lenin, in another connection, called a naivete which in a child would be touching, but is repugnant in a person of mature years, or a capacity to tell a go

of time however, schisms the bane of all secret societies arose, the order went into decline and ultimately flickered out. in spite of its brief life the stricte observance was of importance for three reasons (1) it left a permanent mark on the masonic rituals of scandinavia (2) its unknown superiors were the forerunners of madame blavatsky s mahatmas, the third order of macgregor mathers of the golden dawn, and the secret chiefs of aleister crowley (3) there seems to have been a substantial amount of cultural cross-fertilization between the stricte observance and the order of elect cohens (elus coens, i.e. chosen priests, the first masonic association to be deeply involved in the practice of ceremonial magic. the elect cohens were founded by martines de pasqually, a somewhat mysterious f

he should have done this if he had been no more than an unorthodox freemason (d) crowley, who as we shall see, was on friendly terms with reuss, specifically stated that steiner had been an o.t.o. initiate. it is worth adding that crowley was usually accurate on matters of fact outside his own personal affairs (e) dr. felkin, the chief of the stella matutina (a magical fraternity derived from the golden dawn) and a disciple of steiner was also a member of the british section of the o.t.o. this, of course, was led by crowley regarded by the stella matutina as a black magician. it is impossible to explain felkin s membership of the o.t.o, and consequent association with crowley, except on the assumption that either steiner or one of his german lieutenants had suggested it to him (f) descript

ly crowley visited berlin where he received copies of the order s instructional manuscripts and had the title of supreme and holy king of ireland, iona and all the britains within the sanctuary of the gnosis conferred upon him.19 while crowley was impressed with the magical teachings he received from reuss he found the o.t.o. s techniques far simpler than the long-winded ceremonial methods of the golden dawn reuss seems to have been equally impressed by crowley and, indeed, to have been converted to crowleyanity, the new religion of thelema. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c4.html (2 of 3 [12/28/2001 2:01:45 pm] the secret rituals of the o.t.o. the nature of thelemite religion and the story of how it came into existence are now too well k

he united grand lodge the governing body of english masonry was, and is, of more than insular importance. to fall out with it would have been to conflict with the majority of masonic groups throughout the world. file//c /documents%20and%20settings/michael/my.%20secret%20rituals%20of%20the%20o.t.o/note3.html [12/28/2001 2:08:55 pm] sroto_notes 4. the other was, of course, the hermetic order of the golden dawn for details of which see regardie, golden dawn (llewellyn, 1970, mathers, astral projection magic and alchemy (spearman, 1972, e. howe, magicians of the golden dawn (routledge, 1972) and my own ritual magic in england (spearman, 1970. file//c /documents%20and%20settings/michael/my.%20secret%20rituals%20of%20the%20o.t.o/note4.html [12/28/2001 2:08:59 pm] sroto_notes 5. clearly ramsay wa

THOUGHTS ON SETH

e, and implies simply that horus kicked seth's butt and that makes him the baddest god of all and the avenger of evil, etc. etc. the mythology we discussed on saturday morning tells how horus made peace with seth after thoth helps him rediscover his true nature. this is nowhere in any gd materials i can find. as far as the stella matutina (as recorded in regardie's books) goes, seth is simply the golden dawn's "satan" in the christian sense of the word. this won't do (note: the idea that horus could ever completely defeat and destroy seth is nonsense anyway. seth is the foundation of the material realm. seth is form and structure. he unlies malkuth in such a way that were he removed, reality itself would collapse into the primal chaos. according to his legend, every night seth rides the ba

TRUE HISTORY OF WITCHCRAFT

between texts a, b and c were naturally the three initiation rituals; because these, above all, would be the traditional elements which would have been carefully preserved, probably for centuries (emphasis added) but what does one mean by "traditional materials" the three initiation rites, now much-described in print, all smack heavily of the crypto-freemasonic ritual of the hermetic order of the golden dawn, the oto, and the various esoteric neorosicrucian groups that abounded in britain from about 1885 on, and which were, it is widely known, the fountainhead of much that is associated with gardner's friend crowley. the third degree ritual, perhaps wicca's ultimate rite, is, essentially, a nonsymbolic gnostic mass, that beautiful, evocative, erotic and esoteric ritual written and publishe

te from his days in the 1930s when he linked up with a neorosicrucuian grouping that could have included among its members the legendary dorothy clutterbuck, who set gardner on the path which led to wicca. thinking on it, what emerges from ye book of ye art magical is a developmental set of ideas. much of it is straight out of crowley, but it is clearly the published crowley, the old magus of the golden dawn, the a.a, and the o.t.o. somewhere along the line it hit me that i was not exactly looking at the "original book of shadows" but, perhaps, the outline gardner prepared over a long period of time, apparently in secret (since valiente, a relatively early initiate of gardner's, never heard of it nor saw it, according to her own account, until recent years, about the time aidan kelly unear

TYSON DONALD NEW MILLENNIUM MAGIC

a completely revised and updated edition. a number of minor errors in the original text have been corrected. some of the more difficult passages that provoked inquiries from readers over the years have been expanded and clarified. readers of the present edition will find it much easier to understand and simpler to use. the differences between the new millennium magic system and the system of the golden dawn, which forms the basis for most of the magical currents in the modern west, have been explicitly stated to avoid any confusion between the two. wherever the ritual techniques of the new magic differ from the magic of the golden dawn, an attempt was made to explain and justify these differences. it is assumed that most readers will already have some background in magic, or at least will

the new magic differ from the magic of the golden dawn, an attempt was made to explain and justify these differences. it is assumed that most readers will already have some background in magic, or at least will be eager to broaden their understanding of ritual techniques. this work should prove most useful when it is studied in conjunction with more conservative books on magic that adhere to the golden dawn pattern. most of the living magical currents that flow through english-speaking nations sprang from the fountain of the golden dawn. several members of that hermetic magical society exerted an enormous influence on occult practices and beliefs during the 20th century, and their influence continues unabated into the new millennium. most prominent among them were aleister crowley, dion f

e golden dawn. several members of that hermetic magical society exerted an enormous influence on occult practices and beliefs during the 20th century, and their influence continues unabated into the new millennium. most prominent among them were aleister crowley, dion for- tune and arthur edward waite. each of these three not only founded new occult orders, but wrote innumerable teaching texts on golden dawn magic. their writ- ings formed the basis for the ritual techniques and many of the occult beliefs cur- rent in the pagan religion of wicca, or witchcraft, as well as those used by most practitioners of ceremonial magic and enochian magic. there is no attempt made here to discredit the magic of the golden dawn, which has exerted such a powerful influence on the modern west. new millenni

of the occult beliefs cur- rent in the pagan religion of wicca, or witchcraft, as well as those used by most practitioners of ceremonial magic and enochian magic. there is no attempt made here to discredit the magic of the golden dawn, which has exerted such a powerful influence on the modern west. new millenni- um magic is an attempt to understand the essential principles of magic through which golden dawn magic, and all other types of magic, operate. it explains why magic works the way it does in rational terms and sets forth the symbolic building blocks of the art, which function in a way that is similar to the rules of grammar in creative writing. where specific techniques in the golden dawn system appear to conflict with the internal logic of this universal grammar of magic, these di

ness into that object while making the cross. therefore, the cross is inscribed over the object as it would be if the object resided within the heart of the magus. remember, always draw the beam from the left side to the right side from the per- spective of the thing to which the cross is applied. it is necessary to point out here that in the system of magic developed by the hermetic order of the golden dawn, which forms the foundation for ninety per- cent of the magic being worked in the modern west, the magus is taught to inscribe the arm of the cross on his or her own body from the right shoulder to the left shoulder. this is due to the way golden dawn magicians applied the kabbalis- tic tree of the sephiroth to the human body. in the golden dawn, the left side of the tree was applied t

TYSON DONALD SOUL FLIGHT

o seek freedom from its maker's authority.'03 chapter six: theosophy 89 there are other astral inhabitants and visitors recognized in theosophy, but these are the most important classes. it is useful to have an overview of them in order to see how the theosophical concept of the astral world differed from that of the spiritualists who came before them, and from that of the ritual magicians of the golden dawn who followed. the astral body theosophy divided the human body into seven degrees or levels. we need only concern ourselves with the lowest three. the lowest body is the material or physical body of flesh and blood. next above it is what is called the etheric body, which resembles the material body closely but is formed of a more subtle substance. slightly more refined than the etheric

it has nothing whatsoever to do with crystal gazing. it was a vertical ascent into the air at a high rate of speed, accomplished by an act of will, which fox found to be difficult, and believed to be dangerous, although exactly why he felt it posed a danger, he did not write. it terrified him and he did not experiment with it further. as we will later see when we examine the hermetic order of the golden dawn, fox had independently discovered the astral technique known as rising on the planes. the single time that fox saw his silver cord was when he detached his astral body while under the influence of ether. this was also an experience of the type of travel he called skrying "after a few sniffs, it seemed to me that i shot up to the stars, and that a shining silver thread connected my cele

asters of theosophy, who stepped in for his own best interests? perhaps a spirit of power and authority simply decided that his experiments had gone as far as they could be permitted to progress, and placed a block on his mind to prevent them in the future. although he was still able to use the instantaneous method of projection, he could no longer use the pineal doorway method. chapter seven the golden dawn t he hermetic order of the golden dawn was founded in an official way in 1888 with the establishment of the isis-urania temple in london, although members of the order such as the poet william butler yeats (1865-1939) had begun to receive initiation the previous year' the theosophical society of blavatsky and olcott was only thirteen years old. at that time, madame blavatsky was living

london, although members of the order such as the poet william butler yeats (1865-1939) had begun to receive initiation the previous year' the theosophical society of blavatsky and olcott was only thirteen years old. at that time, madame blavatsky was living in london. just as spiritualism had its influence on theosophy, so theosophy in its turn contributed to the mental climate that allowed the golden dawn to flourish. ellic howe observed that a kind of underground explosion of interest in the occult took place in great britain and france during the latter part of the 1880s "the explosion itself was hardly noticed by the establishment, 11 i. howe, magicians of the golden dawn, 69. but it was felt by many who were no longer satisfied with conventional religious beliefs. the influence of h

in the occult took place in great britain and france during the latter part of the 1880s "the explosion itself was hardly noticed by the establishment, 11 i. howe, magicians of the golden dawn, 69. but it was felt by many who were no longer satisfied with conventional religious beliefs. the influence of helena petrovna blavatsky's theosophical society was notable in this ontext" the order of the golden dawn was a rosicrucian society that admitted both men and women. its purpose was the revival of the occult wisdom of the past-not merely the teaching of the esoteric philosophies of greece, rome, persia, egypt, and judea, but also the revival of the practice of ritual magic both for the perfection of the individual and the advancement of the human species. even though it made use of numerou

TYSON DONALD THE MAGICAL WORKBOOK

ents previously practiced and perfected, so that the reader is not overwhelmed by them, as happens too often in ritual texts, but recognizes in them known procedures. because these exercises are intended to develop skills and teach techniques rather than achieve results, they are general rather than specific, and may be adapted to a wide variety of purposes. xiv introduction essential role of the golden dawn some are training exercises and ritual methods developed independently in my own practice. others are standard techniques and rituals of western occultism that were first used by the original hermetic order of the golden dawn, a secret lodge of english magicians that flourished at the end of the nineteenth century. still others are original rituals, but based on golden dawn components

y. still others are original rituals, but based on golden dawn components. the single thread connecting the exercises is their utility. i have used them all at various times and have found them effective in advancing my skills and awakening sleeping perceptions and abilities. they work, or i would not have included them. readers of my other works will know that i do not agree with every aspect of golden dawn symbolism. these disagreements are described and justified at length in my book new millennium magzc, where my personal system of magic is presented. to avoid confusing beginners, all of the exercises in the present work adhere to the golden dawn system of occult correspondences. golden dawn associations are used by the majority of ritual magicians and pagans practicing magic today, ev

the assignment of the four philosophical elements, spirits, angels and names of power to the four points of the compass. also important is the relationship between the twenty-two tarot trumps and the twelve zodiac signs, seven astrological planets, and three simple elements. it is essential that beginners learn both the occult correspondences and the basic ritual techniques taught by the original golden dawn, even if they have no special interest in the order and no intention of studying its complex ceremonies and system of magic as a whole. the golden dawn correspondences are the nearest thing to a standard that exists in modern western magic. as for the basic rituals of the order, no techniques are more effective in awakening latent magical ability. they form the backbone of modern magic

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

ue of centering by the kabbalistic cross, the technique for vibrating words of power, the way of charging objects with elemental force, both the lesser ritual and the greater rtual of the pentagram, the middle pillar exercise, the rose cross ritual, the invocation of the guardians of the quarters, the use of the tattwas in scrying, and other essential introduction xv techniques. in presenting the golden dawn rituals, i have kept closely to the original structures, but have expanded their descriptions, rendering the rituals much more accessible and effective for the average user. even those who have been doing magic for years and know the golden dawn system may find this presentation of the essential golden dawn rituals illuminating. arrangement of the exercises the exercises fall into five

TYSON DONALD THE POWER OF THE WORD

ryman alphonse louis constant, who wrote under the name eliphas levi, spent entire chapters of his popular books on magic wrestling with the meaning of tetragrammaton. the speculations of these and many other occult writers have been collected together for the first time in appendix b. it is fascinating to compare the words of levi with those of papus; of s.l. macgregor mathers, the leader of the golden dawn, with those of aleister crowley, his former student and the self-proclaimed great beast of the apocalypse; of helena p. blavatsky, the leader of the theosophists, with paul foster case, the founder of builders of the adytum; of p.d. ouspensky, the disillusioned former pupil of the mystic gurdjieff, with frater achad, a rebellious student of crowley. even in modern times, tetragrammaton

ible legacy of human free will-we are free to choose our own destruction. it was to set the stage for this potential apocalypse (which will not happen unless we make it happen) that the angels gave the patterns of the watchtowers and the keys to dee, who never grasped their true purpose during his lifetime. many of the occult correspondences found in this book differ from those in the widely used golden dawn system of magic. although i have a high respect for the magical ability and knowledge of the founders of the hermetic order of the golden dawn, it is time modern occultists recognized that they were not infallible. they worked from a limited number of flawed sources, and sometimes they made mistakes. rather than slavishly follow the rules laid down by them nearly a century ago, i have

bility and knowledge of the founders of the hermetic order of the golden dawn, it is time modern occultists recognized that they were not infallible. they worked from a limited number of flawed sources, and sometimes they made mistakes. rather than slavishly follow the rules laid down by them nearly a century ago, i have preferred to analyze my sources independently, and where i disagree with the golden dawn, i have not hesitated to make changes in the occult correspondences. these departures from the golden dawn system have been pointed out to avoid confusion. much of the work i am doing is completely new, and i sometimes make mistakes myself. in my book the new magus? where i presented the correct order of the twelve banners of tetragrammaton for the first time, i applied each elemental

f the name that has been handed down from master to disciple through the centuries. the higher degrees of freemasonry purport to possess it. there are many occultists of the present day who are convinced that they, and they alone, preserve the true way of speaking it, which is the only way to release the awesome power of the word. samuel l. macgregor mathers, the head of the hermetic order of the golden dawn, boasted "i myself know some score of different mystical pronunciations of it (the kabbalah unveiled [london: routledge and kegan paul, 19621, p. 30. it is the custom in modern magic to pronounce the name by sounding out each of its hebrew letters fully: yod-he-vau-he (pronounced "yod-hayvav- hay) in order to more accurately express its compound esoteric meaning and also to acknowledge

sociations branch forth. the most important of these is the four suits of the tarot, a set of seventy-eight picture cards widely used in modern magic. the symbols of the suits are related to the elements, and through them to the letters of the name. there is some disagreement over the correct relationship, as indeed there is for many of the secondary occult associations of the letters, but in the golden dawn arrangement, which is the most widely accepted, the suit of wands stands for fire, and thus the yod of the name. the suit of cups is water and the first he. the suit of swords is air and the vau. the suit of pentacles is earth and the second he. within each suit of the tarot are four face cards, and these are subdivided into elements. kings are fiery (i, queens are watery (first h, kni

UNLEASHING THE BEAST

ursuing his passions of writing and mountain climbing. during his cambridge years, he would also adopt the name "aleister" a gaelic form of his middle name, alexander, and an homage to the hero of shelley's poem "alastor, the spirit of solitude" his first real initiation into the world of esotericism and magic occurred until 1898, when he was introduced to group known as the hermetic order of the golden dawn. founded by william westcott and macgregor mathers in 1887, the golden dawn was an eclectic blending of a number of older western esoteric traditions, including hermeticism, freemasonry, rosicrucianism and theurgic arts derived from jewish kabbalah. an affluent and elite group, the golden dawn attracted a number of prominent artists, poets and intellectuals, including w.b. yeats. event

traditions, including hermeticism, freemasonry, rosicrucianism and theurgic arts derived from jewish kabbalah. an affluent and elite group, the golden dawn attracted a number of prominent artists, poets and intellectuals, including w.b. yeats. eventually crowley and mathers would part ways, and finally become mired in a lawsuit when crowley published a full description of the secret rites of the golden dawn in his journal, equinox.xvii revealing secrets and sparking controversy, we will see, was something of an obsession throughout crowley's life. beginning in 1899, crowley also began to explore a variety of eastern spiritual traditions. after studying yoga in mexico, he traveled to ceylon and india in 1901-2, during which time he studied various forms of buddhism and hinduism. as we will

WESTERN MANDALAS OF TRANSFORMATION SR AL

mes correspondence on magical squares. about the illustrator after studying buddhism for five years, lloyd nygaard turned to the esoteric traditions of the west and spent seven years in a fourth way school practicing the inner disciplines of spiritual evolution. he has studied the writings of paul foster case for the past eleven years with other students from a variety of traditions that have the golden dawn as their common source. he works as a design engineer in the aerospace industry, and is currently writing a thesis on transfinite numbers, the mathematics of infinity. to write to the author if you would like to contact the author or illustrator, or would like more information about this book, please write to them in care of llewellyn worldwide. we cannot guarantee every letter will be

tual guidance, natural healing, astrology, occult philosophy, and more. enjoy book reviews, new age articles, a calendar of events, plus current advertised products and services. to get your free copy of the llewellyn's new worlds of mind and spirit magazine, send your name and address to: llewellyn's new worlds of mind and spirit p. o. box 64383-170, st. paul, mn 55164-0383, u. s. a. llewellyn's golden dawn series western mandalas of transformation magical squares. tattwas. qabalistic talismans soror a. l. illustrated by lloyd nygaard 1995 llewellyn publications st. paul, mn 55164-0383, u. s. a. western mandates of transformation. copyright c 1996 by a. l. soror. all rights reserved. printed in the united states of america. no part of this book may be used or reproduced in any manner what

case of brief quotations embodied in critical articles and reviews. first edition first printing, 1996 cover design by tom grewe editing, design, and layout by darwin holmstrom library of congress cataloging in publication data soror a. l, 1947- western mandalas of transformation: astrological and qabalistic talismans and tattwas/ soror a. l; illustrated by lloyd nygaard. lst ed. p. cm (llewellyn golden dawn series) isbn 1-56718-170-8 (pbk: akl. paper) l. mandala. 2. talismans. 3. magic squares. 4. tree of life. 5. magic. i. title. ii. series. bf1442. m34c66 1995 135. 4.dc20 95-44525 cip llewellyn publications a division of llewellyn worldwide, ltd. p. o. box 64383, st. paul, mn 55164-0383 about llewellyn's golden dawn series one hundred years ago the original order of the golden dawn init

, that which was ordained as the birthright of all humanity: to become more than human! this is the ultimate message of esotericism: that evolution continues, and that the purpose of each life is to grow into the image set for us by our creator: to attain and reveal our own divinity. these books and tapes will themselves make more easily accessible the spiritual technology that is inherent in the golden dawn system. it is a system that allows for individual as well as group endeavor; a system based on universal principles that are global in their impact. and practical. the works in this series are practical in their applications and requirements for application. you need neither to travel to the mountain top nor obtain any tool other than your own consciousness. you need no garment other t

ll. set forth, then, into the new dawn.a new start on the greatest adventure there is: to become one with the divine genius. this book is dedicated to all my students, and especially to my lodge sisters in hermetica west, who have been a great source of light and joy in my life: sarial, la, tzadkiel, aimbe, morning star, starel, and matarah, and to claire, wherever you are. special thanks to: all golden dawn friends, both living and dead, and la and lux for proofreading table of contents introduction chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter 1: 2: 3: 4: 5: 6: 7: 8: 9: 10: 11: 12: 13: 14: 15: appendix qabalistic talismans: how do getting started correspondences magical squares and sigils the kamea of binah/saturn

WICCA WITCHCRAFT TODAY

lien to his ideas and expressions that i am sure he had nothing to do with writing them, though i fancy from some of his works that he knew something about them. there is much evidence that in its present form the rites were worked long before kipling and crowley were born. the people who certainly would have had the knowledge and ability to invent them were the people who formed the order of the golden dawn about eighty years ago, but knowing their aims and objects i think it is about the last thing they would have done. hargrave jennings might have had a hand in them, but his writings are so involved that i hardly think he could have devised anything so simple and clear-cut. grandfathers and grandmothers have told folk still living of meetings they attended about a hundred and forty year

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

ing his wisdom teeth the first time he bites off more than he can chew. herb caen remember your philosopher s doubts. beware! the mind of the believer stagnates. it fails to grow outward into an unlimited, infinite universe. rev. mother taraza, dune conclusion to the green books? i hope that you have enjoyed them. please feel free to seek more selections to add to this collecti chistoric lecture- golden dawn by v.h. frater sapere aude (dr. w. wynn westcott) the order of the g.d. in the outer is a hermetic society whose members are taught the principles of occult science and the magic of hermes. during the early part of the second half of the 19th century, several adepti and chiefs of this order in france and england died, and their deaths caused a temporarily dormant condition of temple wo

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

nce of causing change to occur in conformity with will" the llewellyn high magick series shows how to affect that change and details the steps necessary to cause it. magick is a tool. high magick is a potent tool. learn to use it. learn to put it to work to improve your life. this series will help you do just that. forthcoming books by pat zalewski z-5: secret instructions for initiation into the golden dawn enochian chess the tarot of the golden dawn enochiana table of contents preface ix introduction advanced enochian magic of the golden dawn xi author's introduction xv chapter 1 the book of truth 1 chapter 2 the twelve gates 29 chapter 3 the tablets of bonorum 75 chapter 4 the holy table 129 chapter 5 visionary experiences 157 appendix a the four elemental weapons 171 appendix b 173 app

s were also derived by the use of these large tablets. dee and kelley had at their disposal a highly sophisticated system of magic which apparently neither of them comprehended. it remained just a collection of channeled messages in an archaic language, recorded in a series of obscure manuscripts, until macgregor mathers discovered them in the british museum. he introduced enochian magic into the golden dawn system, and for the first time it became something other than theory and speculation. this vast collection of material became the crown jewel of the order's work. the vast amount of material collected by dee and kelley indicates that they transcribed an entirely new language with its own grammar and syntax. occultists have called this language "enochian" because the dictating angel, av

ory and speculation. this vast collection of material became the crown jewel of the order's work. the vast amount of material collected by dee and kelley indicates that they transcribed an entirely new language with its own grammar and syntax. occultists have called this language "enochian" because the dictating angel, ave, was said to have originally given the tablets to enoch. as we look at the golden dawn by regardie, it is evident that the enochian work is not studied until all of the preliminary outer order work has been completed. the students are exposed to the watchtower tablets in ritual, and they do commit fundamentals of the system to memory, but no actual enochian ritual is performed in the outer order. regardie himself warned against approaching the advanced work without a sou

d against approaching the advanced work without a sound foundation. i might add that it is of the utmost importance that the student be balanced emotionally, mentally and physically before undertaking any magical work. when one attains the level of 5=6 (adeptus minor, s/he begins the inner order work. enochian study, ritual and research become one of the primary pursuits. enochian material in the golden dawn consists of the four watchtower tablets, the tablet of union, the angelic calls and enochian chess. in reality this is just the beginning and only an introduction to the system. we must remember that when regardie published the gd in 1940, he had left the hermes temple at the level of zelator adeptus minor (z.a.m. what is written in his book represents the course of study in that sub-g

ety who merely theorizes about magic. pat and his wife, chris, have spent the last 10 years dedicated to the research, preservation, and development of the gd material placed in their care, much of it from the elder adepts of the whare re temple in new zealand. they are both practicing magicians. together they are in the process of writing a number of books which detail their experiences with the golden dawn work. shortly before his death, regardie traveled to new zealand to meet with zalewski. he told a number of us on his return that he had finally found a "golden dawn man" we at ra horakhty temple feel fortunate to have worked with the zalewski's through regardie's efforts, and have enjoyed a working relationship with them ever since. they have generously funneled information to our tem

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

this book originally came from a conversation between israel regardie and myself during 1983 in new zealand. the decision to publish the inner order rituals of the 6=5 and 7=4 did not come lightly for either of us, but regardie and i both thought that these were better out in the open for all to use. both of our feelings were adequately summed up in regardie's book what you should know about the golden dawn (falcon press, in which he wrote: obligations to personal allegiance, whether tacit or avowed, is the ideal method of enhancing the personal reputation of those who for many years have sat resolutely and persistently upon the pastas of the hidden knowledge. if by any chance the hidden knowledge were removed from their custody, their power would be gone. for in most cases their dominion

heir power would be gone. for in most cases their dominion does not consist in the gravitational attraction of spiritual attainment or even ordinary erudition. their power is vested solely in the one fact, that they happen to be in possession of the private documents for distribution to those to whom they personally wish to bestow a favour as a mark of their esteem. regardie also hated to see the golden dawn system abused. he thought that the publication of the 6=5 and 7=4 grade rituals, in their original fcem, might minimize that abuse by those who would change the rituals at a later date. it is hoped that publication of these grade rituals will free others who wish to explore the grades above the 5=6 of the stella matutina in the outer. in so doing, i hope to break the shackles of some t

publication of the 6=5 and 7=4 grade rituals, in their original fcem, might minimize that abuse by those who would change the rituals at a later date. it is hoped that publication of these grade rituals will free others who wish to explore the grades above the 5=6 of the stella matutina in the outer. in so doing, i hope to break the shackles of some temples that claim legitimate descent from the golden dawn and the stella matutina. they use these grades, whether their claims be legitimate or not, as a source of secrecy to protect what regardie has called the "hidden knowledge" with these rituals and the formulation of the golden dawn foundation, which has a legitimate and chartered temple, we can now bring much additional teaching of the order out into the light. what is published in this

ey use these grades, whether their claims be legitimate or not, as a source of secrecy to protect what regardie has called the "hidden knowledge" with these rituals and the formulation of the golden dawn foundation, which has a legitimate and chartered temple, we can now bring much additional teaching of the order out into the light. what is published in this volume is by no means the last of the golden dawn material papers and manuscripts are currently being prepared for other volumes which will contain many of the past order teachings as well as the later ones. enclosed with the order rituals are a number of flying rolls lectures of the old golden dawn (as well as later ones) that i unearthed from the new zealand order. these lectures may shed new light on many of the more obscure aspect

epared for other volumes which will contain many of the past order teachings as well as the later ones. enclosed with the order rituals are a number of flying rolls lectures of the old golden dawn (as well as later ones) that i unearthed from the new zealand order. these lectures may shed new light on many of the more obscure aspects of g.d. teachings. it was regardie's wish (and my own) that the golden dawn be allowed to spread out and not be restricted. publication of previously unpublished material is a start in that direction. i hope that this publication will help those temples struggling for higher knowledge and put a bomb under other temples which have this material and have not yet released it due to their own brand of secret elitism. what is needed in the golden dawn today is open

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