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HEXAGRAM,HEXAGRAMS

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an indeed awaken into momentary life, in the wicked and foolish hearts, they cannot rein in any heart that has not the natural virtues to be their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place upon this sacred and holy symbol. place your left hand in mine, bow your head, repeat your full earthly name, and say after me (hiereus, hegemon and hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the southwest, and the hiereus is in the nort

ight, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings (hiereus moves to the north of the altar with banner and sword in hand. the hegemon moves to the south, the neophyte to the west, the kerux behind the 33 neophyte, and the stolistes and the dadouchos to the right and left of the kerux. the hierophant is in the east. all face the altar, forming a hexagram) hierophant (remains standing "let us kneel while i invoke the lord of the universe" hierophant "lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this/these neophyte(s) who kneeleth before thee, and grant thine aid unto the higher aspirations of his/her/their soul, so that he/she/they may prove a tru

nd emblematic of the soul "the scarlet tetrahedronal capitals represent the fire of test and trial, and between the pillars is the doorway of the region immeasurable. the twin lights which burn upon their summits are 'the declarers of the eternal truth' the base of the tetrahedra, being triangular, on the white pillar points east, while that on the black pillar points west, thus they complete the hexagram of tiphareth though seperate as it is fitting in the hall of dual manifestation of truth" there are two banners that hang in the hall of the neophyte; these banners are absolutely vital. they are the banners of duality, of light and dark; they work from the positions of the east and west as the pillars work from the north and south. in 31 addition, these banners are barriers or sign posts

, or in this case from one banner back to the next and back again. the banner of the east is a fitting symbol for divine light and how divine light operates through the forces of nature. it is a symbol of the macrocosm. macrocosm means the world outside our own sphere of sensation or our own senses. the banner itself has a gold cross upon a white background. superimposed on that gold cross is the hexagram. the upward triangle is red whereas the downward triange is blue. these are symbols of fire and water, which again are opposing forces brought together in unity. the white "t" in the center of the gold cross is the symbol of tav, the beginning pathway in which we must traverse as we climb up the tree of life from malkuth into yesod. it is also the final pathway through which the divine li

0 0 INITIATION CEREMONY

ds between the pillars, facing candidate with sceptre in right hand and banner in left. hiero: i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings. heg: hegemon moves to candidate's right. kerux: kerux moves behind candidate. stol: moves to left of kerux. dad: moves to right of kerux. the officers are now forming a hexagram around the altar. hiereus: holds sword in the right hand with the banner of the west in left. hiero: let the candidate kneel while i invoke the lord of the universe. hiero: lord of the universe, the vast and the mighty one, ruler of the light and of the darkness, we adore thee and we invoke thee. look with favour upon this neophyte, who now kneeleth before thee and grant thine aid unto th

4 7 INITIATION CEREMONY

hite nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pill

tters of the paths between them. the king and queen of the suit are placed beside chokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of the sephiroth to the four letters of the holy name in the world wherein they operate. heg: leads practicus to tablet of the pillars in south. heg: this tablet represents the formation of the hexagram of tiphareth from the pillars on each side. in chesed is the water and in geburah is the fire, and in tiphareth is the uniting and reconciliation of both triangles in the hexagram, as aleph forms the reconciliation between mem and shin so thus stands the reconciling pillar between the pillars of fire and of cloud; the yakin and boat of solomon's temple. heg: leads practicus to tablet in n

ABRAMELIN1

written in the outer part of the circle the names of the angels; in the inner part thereof write the mighty names of god; and let be placed within the circle, at the four parts of the world,9 the vessels for the perfumes. then being washed and fasting, let him enter the place, and pray towards the east this whole psalm: blessed are the undefiled in the way, etc. psalm cix. 7 probably an error for hexagram or hexangle. 8 probably an error for pentagrams, or pentangles. 9 ie, the cardinal points, or quarters. introduction xxiv then make a fumigation, and deprecate the angels by the said divine names, that they will appear unto you, and reveal or discover that which you so earnestly desire; and do this continually for six days washed, and fasting. on the seventh day being washed and fasting

ALEISTER CROWLEY BOOK OF LIES

digamma the elephant and the tortoise the absolute and the conditioned together make the one absolute. the second, who is the fourth, the demiurge, whom all nations of men call the first, is a lie grafted upon a lie, a lie multiplied by a lie. fourfold is he, the elephant upon whom the universe is poised: but the carapace of the tortoise supports and covers all. this tortoise is sixfold, the holy hexagram.(15) these six and four are ten, 10, the one manifested that returns into the naught unmanifest. the all-mighty, the all-ruler, the all-knower, the all-father, adored by all men and by me abhorred, be thou accursed, be thou abolished, be thou annihilated, amen! book of lies get any book for free on: www.abika.com 60 [62] commentary( kappa-digamma) the title of the chapter refers to the hi

s above the abyss, comprehended under the title of the first. but the vulgarians conceive of nothing beyond the creator, and therefore call him the first. he is really the fourth, being in chesed, and of course his nature is fourfold. this four is conceived of as the dyad multiplied by the dyad; falsehood confirming falsehood. paragraph 3 introduces a new conception; that of the square within the hexagram, the universe enclosed in the law of lingam-yoni. the penultimate paragraph shows the redemption of the universe by this law. the figure 10, like the work io, again suggest lingam-yoni, besides the exclamation given in the text. the last paragraph curses the universe thus unredeemed. the eleven initial a's in the last sentence are magick pentagrams, emphasising this curse. note (15) in na

lon-phi-alpha-lambda-eta lambda-sigma the star sapphire let the adept be armed with his magick rood [and provided with his mystic rose. in the centre, let him give the l.v.x. signs; or if he know them, if he will and dare do them, and can keep silent about them, the signs of n.o.x. being the signs of puer, vir, puella, mulier. omit the sign i.r. then let him advance to the east, and make the holy hexagram, saying: pater et mater unis deus ararita. let him go round to the south, make the holy hexagram, and say: mater et filius unus deus ararita. let him go round to the west, make the holy hexagram, and say: filius et filia unus deus ararita. let him go round to the north, make the holy hexagram, and then say: filia et pater unus deus ararita. let him then return to the centre, and so to the

ut erat est erit in saecula saeculorum sex in uno per nomen septem in uno ararita. let him then repeat the signs of l.v.x. but not the signs of n.o.x; for it is not he that shall arise in the sign of isis rejoicing. commentary( lambda-sigma) the star sapphire corresponds with the star-ruby of chapter 25; 36 being the square of 6, as 25 is of. this chapter gives the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a'.a. book of lies get any book for free on: www.abika.com 80 [83] 37 kappa-epsilon-phi-alpha-lambda-eta lambda-zeta dragons thought is the shadow of the eclipse of luna. samadhi is the shadow of the eclipse of sol. the moon and the earth are the non-ego and the ego: the sun is that. both eclipses are darkness; both a

s in convincing their hearers (3) their food was not equal to that obtainable at rumpelmayer's (4) in a few days i am going to rejoin laylah (5) my mission will succeed soon enough (6) death will remove the nuisance of success. book of lies get any book for free on: www.abika.com 144 [147] 69 kappa-epsilon-phi-alpha-lambda-eta xi-theta the way to succeed-and the way to suck eggs! this is the holy hexagram. plunge from the height, o god, and interlock with man! plunge from the height, o man, and interlock with beast! the red triangle is the descending tongue of grace; the blue triangle is the ascending tongue of prayer this interchange, the double gift of tongues, the word of double power-abrahadabra!-is the sign of the great work, for the great work is accomplished in silence. and behold i

, is perfect in itself. little children, love one another! book of lies get any book for free on: www.abika.com 145 [148] commentary( xi-theta) the key to the understanding of this chapter is given in the number and the title, the former being intelligible to all nations who employ arabic figures, the latter only to experts in deciphering english puns. the chapter alludes to levi's drawing of the hexagram, and is a criticism of, or improvement upon, it. in the ordinary hexagram, the hexagram of nature, the red triangle is upwards, like fire, and the blue triangle downwards, like water. in the magical hexagram this is revered; the descending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, and l

scending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, and licking up the burnt offering) the blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force. in the first three paragraphs this formation of the hexagram is explained; it is a symbol of the mutual separation of the holy guardian angel and his client. in the interlocking is indicated the completion of the work. paragraph 4 explains in slightly different language what we have said above, and the scriptural image of tongues is introduced. in paragraph 5 the symbolism of tongues is further developed. abrahadabra is our primal example of an int

ALEISTER CROWLEY LIBER 777

arath ophiel mercury samma vaca 13 (369) yadwmcj chasmodai phul silver samma sankappo 14 (175) lamdq qedemel hagith copper samma kammanto 21 (136) lamsh hismael bethor tin samma ajivo 27 (325) labxrb bartzabel phaleg iron samma vayamo 30 (666) trws sorath och gold samma samadhi 32 (45) lazz zazel arathron lead samma sati and samaditthi cxcii. english of col. lxxxii lxxxiii. the attribution of the hexagram. 12 right speech left lower point 13 right aspiration bottom point 14 right conduct right lower point 21 right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the word. right view-point. top point table iii 21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lxxxvi

jor boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 10 a young woman crowned and veiled 1 =108 zelator 0 =08 neophyte 1st order water turned to blood cxxiii. english of col. viii, lines 1-10 cxxiv. the heavenly hexagram. cxxv* seven hells of the arabs. cxxvi. their inhabitants. cxxvii* seven heavens of the arabs. 0. 1 dual contending forces& 2 hinderers# 3 concealers' daath] h wiyah hypocrites dar al-jalai 4 breakers in pieces% jahim pagans or idolaters dar as-salam 5 burners$ sakar guebres jannat al-maawa 6 disputers! sa ir sabians jannat al-khuld 7 dispersing ravens hutamah jews jannat al-naim 8 deceiv

can tell from the table of transliteration conventions, this is equivalent to the hebrew x (described helpfully as spiritus asperrimus 2 under dental consonants. while this may be a little awkward and confusing, i would submit it is to be preferred to a transliteration scheme which manages to give the same transliteration for two different chinese characters (vide the wilhelm-baynes i ching, s.v. hexagram 63. the main traditional glosses to the trigrams are: 7 heaven, sky 6 water (marsh or lake) 5 fire, sun, lightning 4 thunder 3 wind and wood 2 water (rain, clouds, springs, moon 1 hill or mountain 0 earth additional traditional correspondences can be found in the eighthwing (appendix v. in the legge edition, shuo kwa/ discussion of the trigrams in part ii of the wilhelm-baynes editio glib

ALEISTER CROWLEY LIBER CHANOKH

e the sign of the god set fighting. purify with fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over the fish of the sea and over the fowl of the air; and over every creeping thing that creepeth upon the earth. and the elohim created at

rah in the qabalistic world corresponding (thus fire atziluth, water briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv, the heavenly hexagram, and to the tarot trumps corresponding. 15: see regardie (ed, the golden dawn, vol. iv. 16: suit by element of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the signs or elem

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

pendant to this sixfold system is the number ten< the balance of the sephiroth: kether (1 "kether is in malkuth, and malkuth is in kether, but after another manner" chokmah (2) is yod of tetragrammaton, and therefore also unity. binah (3) is he of tetragrammaton, and therefore "the emperor" chesed (4) is daleth, venus the female. geburah (5) is the sephira of mars, the male. tiphereth (6) is the hexagram, harmonizing, and mediating between kether and malkuth. also it reflects kether "that which is above, is like that which is below, and that which is below, is like that which is above" netzach (7) and hod (8) balanced as in text. jesod (9) see text. malkuth (10) contains all the numbers> which includes the whole of matter as we know it by the senses. it is impossible here to explain thoro

re: correspondences :ter: the hiero: v :vau (a nail: 6 :taurus (an :the sun. the son in tephant (osi: english v: earthy sign: tragrammaton (see cap. ris throned: w, or vo: ruled by: iii. the pentagram& crowned: wel between: venus; the: which shows spirit with wand: o and u: moon exalt: master& reconciler of: ma'ajab and: ed therein: the four elements: ma'aruf: but male: four wor: liberty,i.e.:the hexagram which unshippers; the: free will: god and man. the consfour ele: sciousness or ruach. ments :parzival as the child in: his widowed mother's: care: horus, son of: isis and the slain: osiris :parzival as king: priest in montsalvat: performing the mir: acle of redemption: horus crowned and: conquering, taking the: place of his father :christ-bacchus in hea: ven-olympus saving the: world: the

viii, supplement, and liber 777) affords the means of analysis and application required. see also equinox i, v "the temple of solomon the king> iv. it should also be remarked that every grade has its peculiar magical formula. thus, the formula of abrahadabra concerns us, as men, principally because each of us represents the pentagram or microcosm; and our equilibration must therefore be with the hexagram or macrocosm. in other words, 5 degree= 6square is the formula of the solar operation; but then 6 degree= 5square is the formula of the martial operation, and this reversal of the figures implies a very different work. in the former instance the problem was to dissolve the microcosm in the macrocosm; but this other problem is to separate a particular force from the macrocosm, just as a sa

he formula familiar to students of "the golden bough. a is also the "babe in the egg" thus produced. the quality of a is thus bisexual. it is the original being- zeus arrhenothelus, bacchus diphues, or baphomet. u or v is the manifested son himself. its number is 6. it refers therefore, to the dual nature of the logos as divine and human; the interlacing of the upright and averse triangles in the hexagram. it is the first number of the sun, whose last number<sun being 6, a square 6x6 contains 36 squares. we arrange the numbers from 1 to 36 in this square, so that each line, file, and diagonal adds to the same number. this number is 111; the total of all is 666> is 666 "the number of a man. the letter m exhibits the termination of this process. it is the hanged man of the tarot; the fo

ba" a general account in elementary terms of magical and mystical powers. part. 1 "mysticism- published. 2 "magick (elementary theory- published. 3 "magick in theory and practice (this book. 4 "the law" not yet completed "liber vi. liber o vel manus et sagittae" instructions given for elementary study of the qabalah, assumption of god forms, vibration of divine names, the rituals of pentagram and hexagram, and their uses in protection and invocation, a method of attaining astral visions so-called, and an instruction in the practice called rising on the planes. equinox ii, p. 11 and appendix vi in this book "liber vii. liber liberi vel lapis lazuli, adumbratio kabbalae aegyptiorum" sub figura vii. being the voluntary emancipation of a certain exempt adept from his adeptship. these are the b

nzas of dzyan in another system. unpublished "liber xxx "liber librae" an elementary course of morality suitable for the average man. equinox i, p. 17 "liber xxxiii" an account of a. a. first written in the language of his 217 period by the councillor von eckartshausen and now revised and rewritten in the universal cipher. equinox i, p. 4 "liber xxxvi. the star sapphire" an improved ritual of the hexagram. liber cccxxxiii (the book of lies, p.p. 46& 7, and appendix vi of this book "liber xli. thien tao" an essay on attainment by the way of equilibrium. knox om pax, p. 52 "liber xliv "the mass of the phoenix" a ritual of the law. liber cccxxxiii (the book of lies, pp. 57-7, and appendix vi in this book "liber xlvi "the key of the mysteries" a translation of "la clef des grands mysteres, by

ensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. the reprint with additions will shortly be published "liber dcccxi. energised enthusiasm" specially adapted to the task of attainment of control of the body of light, development of intuition and hathayoga. equinox ix, p. 17 "liber dcccxiii. vel ararita" an account of the hexagram and the method of reducing it to the unity, and beyond. unpublished "liber dcccxxxi. liber iod, formerly called vesta" an instruction giving three methods of reducing the manifold consciousness to the unity. adapted to facilitate the task of the attainment of raja-yoga and of the knowledge and conversation of the holy guardian angel. equinox vii, p. 101 "liber dcccxxxvii. the law of liber

generous odours: 22 :galbanum: lambda :puella :23 :onycha, myrrh: mu :those of watery triplicity: 24 :siamese benzoin: nu :rubeus: opoponax: 25 :lign-aloes :xi (sigma):acquisitio: 26 :musk, civet (also: omicron :carcer :saturnian perfumes: 27 :pepper, dragon's: pi :pentagram: blood, all hot: pungent odours: 28 :galbanum: psi :tristitia: 29 :ambergris: koppa :laetitia: 30 :olibanum, cinamon: rho :hexagram :all glorious odours :31 :olibanum, all: sampi :those of firey triplicity: fiery odours: 32 :assafoetida: tau :triangle: scammony, indigo: sulphur, all evil: odours :32 bis :storax, all dull: upsilon :those of earthy triplicity: heavy odours: weh note: on line 9, chi was omitted; lines 21& 32 bis, chi and tau there by error. these have been restored from liber 777 317& 318 table ii: liv:

silver :vedana :neshamah: point: crescent: 31 :hb:chyh: sulphur :right lower:agni or tejas :san n a :chiah: point: the red triangle :32 "bis :hb:npsh: salt :left lower :prithivi- the :rupa :nephesh: point: yellow square :31 "bis :h:ychydh :topmost :akasa- the black :vin nanam :iechidah: point: egg: table iii: lxxvii: lxxxi: lxxxiii: the planets: the attribution of: and their numbers: metals: the hexagram: 12: mercury 8: mercury: left lower point: 13: moon 9: silver: bottom point: 14: venus 7: copper: right lower point: 21: jupiter 4: tin: right upper point: 27: mars 5: iron: left upper point: 30: sun 6: gold: centre point: 31: saturn 3: lead: top point: 319 table iv :xcvii: cxvii: cxviii: cxxiv: cxxxiii :key scale:parts: the: the chakkras or: the: titles and: of: soul: centres of :heavenl

lower point: 13: moon 9: silver: bottom point: 14: venus 7: copper: right lower point: 21: jupiter 4: tin: right upper point: 27: mars 5: iron: left upper point: 30: sun 6: gold: centre point: 31: saturn 3: lead: top point: 319 table iv :xcvii: cxvii: cxviii: cxxiv: cxxxiii :key scale:parts: the: the chakkras or: the: titles and: of: soul: centres of :heavenly: attributions of: the:(hindu: prana :hexagram: the wand suit: soul (hinduism (clubs: 0: 1 :ychydh:atma :sahasrara (above: jupiter :the root of the: head: powers of fire: 2 :chyh :buddhi :ajna (pineal: mercury :mars in aries: gland: dominion: 3 :nshmh :higher :visuddhi: moon :sun in aries esta: manas (larynx:[saturn: blished strength: daath: 4: venus :venus in aries: perfected work: 5 :lower-:anahata (heart: mars :saturn in leo: strif

as thou didst begin. 327 liber xxxvi the star sapphire. let the adept be armed with his magick rood [and provided with his mystic rose. in the centre, let him give the l.v.x. signs; or if he know them, if he will and dare do them, and can keep silent about them, the signs of n.o.x. being the signs of puer, vir, puella, mulier. omit the sign. i.r. then let him advance to the east and make the holy hexagram, saying "pater et mater unus deus ararita" let him go round to the south, make the holy hexagram and say "mater et filius unus deus ararita" let him go round to the north, make the holy hexagram and then say "filia et pater unus deus ararita" let him then return to the centre, and so to the centre of all (making the "rosy cross" as he may know how) saying "ararita ararita ararita (in this

et, isis in welcome, the microcosm of vitruvius (see book 4, part ii. 333 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast, and cry aiwaz! 20. let him trace the invoking hexagram of the beast. 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child. let him utter the word gr:theta-epsilon-lambda-eta-mu-alpha! 23. perform the spiral

formed if it be possible in a place set apart and consecrated to the works of the magick of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough to cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2 practice 3-7. this being mastered, add 8. then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one time. and let t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

stridest. thus art thou lured along that path, whose fascination else had driven thee far away. o thou that drawest toward the end of the path, effort is no more. faster and faster dost thou fall; thy weariness is changed into ineffable rest. 4 magic without tears get any book for free on: www.abika.com 126 for there is no thou upon that path: thou hast become the way. as in the yi king, the 3rd hexagram has departed from the original perfection, and it takes all the rest of the hexagrams to put things right again. the result, it is true, is superior; the perfection of the original has been enhanced and enriched by its experience. there is another way of defining the great work. that explains to us the whole object of manifestation, of departing from the perfection of "nothing" towards th

ad; kenning or spencer in great queen street, w.c.2 stock them- or used to do) the disk. this ought to be of pure gold, with your own pantacle, designed by yourself after prolonged study, graved thereupon. while getting ready for this any plain circle of gold will have to serve your turn. quite flat, of course. if you want a good simple design to go on interim, try the rosy cross or the unicursal hexagram. so much for the weapons! now, as to your personal accoutrements, robe, lamen, sandals and the like, the book of the law has most thoughtfully simplified matters for us "i charge you earnestly to come before me in a single robe, and covered with a rich headdress (al i, 61) the robe magic without tears get any book for free on: www.abika.com 158 may well be in the form of the tau cross; i

, and covered with a rich headdress (al i, 61) the robe magic without tears get any book for free on: www.abika.com 158 may well be in the form of the tau cross; i.e. expanding from axilla to ankle, and from shoulder to- whatever you call the place where your hands come out (shape well shown in the illustration magick face p. 360. you being a probationer, plain black is correct; and the unicursal hexagram might be embroidered, or "applique (is it? i mean "stuck on, upon the breast. the best head-dress is the nemyss: i cannot trust myself to describe how to make one, but there are any number of models in the british museum, on in any illustrated hieroglyphic text. the sphinx wears one, and there is a photograph, showing the shape and structure very clearly, in the equinox i, 1, frontispiece

ALEISTER CROWLEY MEDITATION

e used other things than those which he actually does use; it seems possible that if he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be nemo after him! 107 chapter xi the crown the crown of the magician represents the attainment of his work. it is a band of pure gold, on the front of which stand three pentagrams, and on the back a hexagram. the central pentagram contains a diamond or a great opal; the other three symbols contain the tau. around this crown is twined the golden ureaus serpent, with erect head and expanded hood. under the crown is a crimson cap of maintenance, which falls to the shoulders. instead of this, the ateph crown of thoth is sometimes worn; for thoth is the god of truth, of wisdom, and the teacher of

first described. the crimson cap implies concealment, and is also symbolical of the flood of glory that pours upon the magician from above. it is of velvet for the softness of that divine kiss, and crimson for that it is the very blood of god which is its life. the band of gold is the eternal circle of perfection. the three pentagrams symbolize the father, the son, and the holy spirit, while the hexagram represents the magician himself. ordinarily, pentagrams represent the microcosm, hexagrams the macrocosm; but here the reverse is the case, because in this crown of perfection, that which is below has become that which is above, and that which is above had become that which is below. if a diamond be worn, it is for the light which is before all manifestations in form; if an opal, it is to

ALEISTER CROWLEY SEPHER SEPHIROTH

cheth (ps. 10:10) hkd to break down, overturn kdh 30 a party to an action at law; defendant, plaintiff (note lamed= 30= libra= viii, gjustice h) byyx it will be hyhy 31 how? ky) to; divine name of chesed l) to go kwh a beating, striking, collision h)kh and there was (gn 1:3; see s.d. 1:31) yhyw not, no )l 32 (coalescence of hyh) and hwhy: macroprosopus and microprosopus. this is symbolised by the hexagram. suppose the 3 hehs conceal the 3 mothers: aleph, mem and shin; and we get 358 q.v) hwhyh) lord; not lb the bond of matrimony gwwyz was pure hkz zig-zag, fork-lightning zyzx unity dyxy glory dwbk mind, heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to

rsonal [belongings, small private property hlwgs giving up, presenting, remitting xlws out! avaunt! go away! cwx crushed, fine, thin qd king david dwd klm 105 to subvert, ruin, change kph skullcap, yarmulka hpk 106 nun: a fish nwn attained qbd stibium (a type of kohl) kwp line, string, linen thread; norm wq your god mkyhl) 107 an egg hcyb chain; flaming arrow qz the shield (or star) of david (the hexagram) dwd ngm 108 2x2 3x3x3: hence used as the number of beads on a rosary by some sects the ears mynz) the fruit of a deep valley lxnh yb)b a wall cyx to force, do wrong to smx to love very much nnx to shut up, obstruct msx the middle ycx to measure out, share; a decree, statute; tall (masc; task; boundary (cf. 113) qx builders mynwb leader gyhnm 109 lightning zqb quiet hxwnm music nwgn circl

word of the aeon given in liber al) r b) d) h) r b) 418= tyx )h tyb, the house of heh, because of i.z.q. 694; for h formeth k, but x formeth dwy: each= 20. thus is abrahadabra a key of the pentagram. also, by aiq bkr, it= 22; and 418= 19 22. 19= manifestation; it therefore manifests the 22 keys of r.o.t.a. the first meaning is rbd h)rb, the voice of the chief seer. it resolves into pentagram and hexagram as follows: 1st method. 5a a a dh a r b a b r forms 12 and 406 )wh and ht (406= wt, where ht= microprosopus, and )wh= macroprosopus. the arcanum is therefore that of the great work. 2nd method. 5a a a a a b r h d i b r here bhr= 207= rw) pws ny, etc, and rbd= voice( gthe vision and the voice h; thus showing, by yetziratic attribution, the three wands: caduceus: phoenix: lotus. note always

oose *nbl zww) vilon, veil: the veil between yesod and malkuth *nwlyw ye shall cleave in hwhy (cf. 220 *hwhyb myqbdx 753 to guard, protect *nng food, meat (ch *nwzm 754 father of the mob, or of the multitude *nwmh b) quarrel, dispute *nydm 756 spheres; numbers; emanations twryps years twn# nun: a fish *nwn ages; worlds *mymlw( 757 clusters: netzach and hod twlk) the shield (or star) of david (the hexagram *dwd ngm 758 perdition; the destroyer (ex. 12:23) tyx#m copper ore; bronze t#xn to love very much *nnx victories *myxcn 759 powder(s) of the merchant lkwr tqb) music *nwgn 760 both active and passive (said in the qabalah re: the sephiroth) lbqtmw lybqm confinement, detention trc( resemblance, likeness, image *nwymd at the end of the days; the right hand *nymy wings *mypnk bone; substance

*k#x 809 shut up; body *pwg children *p+ 810 cain *nyq the living god of the worlds, or of the ages *mymlw(h yxl) midday (the south *mwrd 812 son of the right hand *nymynb 813 signs, marks, tokens twtw) ararita: a name of god which is a notariqon of the sentence dx) wzhrwmt wdwxy#)r wtwdx#)r dx, gone is his beginning: one is his individuality: his permutation one h (referred to the points of the hexagram, with the alephs forming the upright triangle, yod in the centre and tau lowermost )tyr)r) and the myhl) said: let there be light, and there was light (gn. 1:3) rw) yhy myhl) rm)yw rw) yhyw proselytes *myrg 814 a shore *pwx outer; civil (as opposed to sacred *nwcyx merciful, compassionate *mwxr 815 silence hqyt# 816 under penalty of law (esp. a fine *nwmm byyx the most high *nwyl( words *

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

d sign, remaining in the sign of apophis- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formu

or the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual is no

ut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual is not satisfactory unless there be a properly constructed circle marked with the hexagram and six lamps. he further stated that this ritual is neither perfect nor inspiredfethe heart of the master get any book for free on: www.abika.com 1 the heart of the master by aleister crowley get any book for free on: www.abika.com the heart of the master get any book for free on: www.abika.com 2 the heart of the master by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 9

ALEISTER CROWLEY THE I CHING

to love as he will "take your fill and will of love as ye will, when, where, and with whom ye will- al. i. 51. 5. man has the right to kill those who would thwart these rights "the slaves shall serve- al. ii. 58 "love is the law, love under will- al. i. 57. aleister crowley ve- al. ii t "the i ching" by the master therion (aleister crowley, inputed for the o.t.o. with a revision to the name of hexagram 51 of the brock publishing edition by the very excellent& perfect prince and reverend senior; knight of the red eagle, knight hermetic philosopher- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of changes by the master therion introduction the yi king is mathematical and philosophical in form. its structure is cognate with that of the qabalah

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

exagram is numbered: the line nearest thyself is number one; whilst the farthest away is number six. an example 10. thou hast concentrated upon thy situation, and thine sticks have fallen thus: line 6- yang (a solid line) line 5- yang (a solid line) line 4- yang (a solid line) line 3- yang (a solid line) line 2- yin (a broken line) line 1- yin (a broken line- the moving line is in line 2) 11. the hexagram will look like this: 12. take notice that the hexagram is divided into two trigrams: an upper trigram and a lower trigram. interpretation 13. taking thine key, which is in this book: thou wilst find the upper trigram along the top of the squares. next, find the lower trigram at the left of the chart. 14. follow thee the trigrams into the center of the key- behold the number 33. 15. then

take notice that the hexagram is divided into two trigrams: an upper trigram and a lower trigram. interpretation 13. taking thine key, which is in this book: thou wilst find the upper trigram along the top of the squares. next, find the lower trigram at the left of the chart. 14. follow thee the trigrams into the center of the key- behold the number 33. 15. then, thou shalt read the thirty-third hexagram in this book: yi king. 16. the first two lines refer to the hexagram as a whole, shewing thee the direction of the matter. 17. next, appeareth a six-line poem. the first line of this poem pertaineth to the line number one in the hexagram. the last line of the poem is for number six (the one farthest from thy-self. 18. the moving line (in this case number two) is the specific line which pe

rm, piercing advantageous, right and firm. the dragon lurks: it is no time to act. the dragon's in the field: now make thy pact. be active, watchful, using care and tact. the dragon leaps; a bursting cataract. the dragon ploughs the sky with pace exact. exceed not, dragon; lest thy force react (if all this heavenly hosts of dragons lacked their heads, good fortune would become a fact) 2 the khwan hexagram yoni of yoni- khwan: great, originating, right and fair, piercing and helpful, firm as in the mare. if the true man should move, his feet will stray; for him to follow is his proper way. hoar-frost! the strong one cometh by and by. straight, square and great, advantage springs to aye. maintain, but boast not virtue's majesty. here is a sack made safe by skillful tie. behold the yellow ski

will stray; for him to follow is his proper way. hoar-frost! the strong one cometh by and by. straight, square and great, advantage springs to aye. maintain, but boast not virtue's majesty. here is a sack made safe by skillful tie. behold the yellow skirt; ill fortune fly. dragons at war: gold, blood and porphyry (correct and firm the conduct, thou shalt spy good fortune from the sky) 3 the chun hexagram moon of fire- chun; firm, correct; great progress this evinces and vantage from appointing feudal princes. hard mere advance, maintain thy place correct. distress, retreat; fear not, a friend is nigh. lost in the wood, seek not a deer to espy. retreating, seek thy mate; with him, aim high. dispense rich favors as thy friends expect. thine house bolt; bleed tears of agony! 4 the mang hexag

the mang hexagram earth of moon- mang: inexperience; let them see the sage. one gains his smile; twice will excite his rage. correct him once to free; twice? let him go! treat fools and women kindly, they've their uses. wed not loose women, only that they know. chains bind the ignorant, and sorrows flow. yet- the great fool! simplicity's good glow! protect the ignorant from all abuses! 5 the hsu hexagram moon of lingam- hsu: patience; be sincere; success will gleam firmness brings fortune, thou mayest cross the stream. wait, constant, in the border of the land. wait, slandered, by the mountain torrents sand. ah! shun its mud, or mischief is at hand. still wait, midst blood. forth from cavern hie! still wait, at festival- oh firmly stand. three guests come helping; greet them courteously

on of lingam- hsu: patience; be sincere; success will gleam firmness brings fortune, thou mayest cross the stream. wait, constant, in the border of the land. wait, slandered, by the mountain torrents sand. ah! shun its mud, or mischief is at hand. still wait, midst blood. forth from cavern hie! still wait, at festival- oh firmly stand. three guests come helping; greet them courteously. 6 the sung hexagram lingam of moon- sung: strife: be cautious; seek not the extreme. seek help from friends, and do not cross the stream. perpetuate not strife, though slandered thou. o'ermatched, retire, concealment be thy friend! maintain thy place, but claim no glory now. o'ermatched, the study of heaven's law perpend. now with great fortune on thy side contend! victorious, the fruit's bitter in the end

ingam of moon- sung: strife: be cautious; seek not the extreme. seek help from friends, and do not cross the stream. perpetuate not strife, though slandered thou. o'ermatched, retire, concealment be thy friend! maintain thy place, but claim no glory now. o'ermatched, the study of heaven's law perpend. now with great fortune on thy side contend! victorious, the fruit's bitter in the end. 7 the sze hexagram yoni of moon- sze: armies; all depends upon the sage, his ripe experience, and his wisdom's age. mark well the rules of martial strategy. chief of the host, thy king confers the post. divided counsel- inefficiency! retreat is not an error if need be. seek and destroy bad faith and mutiny! but find good men for posts of dignity. 8 the pi hexagram moon of yoni- pi: union. first examine, art

nity. 8 the pi hexagram moon of yoni- pi: union. first examine, art thou right? then the restless join thee; woe the laggard's plight. sincerity of union is the key; from inward mind comes forth true unity. unite not with unworth's iniquity! there's one beyond thyself that yearns for thee. base well thy tower upon the people's power. thy first step missed? disaster shalt thou see. 9 the hsiao chu hexagram air of lingam- hsiao chu: shows small restraint. hence quick success. but clouds indeed, we ask rain's happiness. strayed- come thou back and follow thy own plan! by true attraction mete thy starry span! anger in wedlock or a car en panne! bloodshed and woe sincerity bids go. sincerity: here's help from all the clan. who wins too much may lose! repose, o man! 10 the li hexagram lingam of

repose, o man! 10 the li hexagram lingam of water- li: is the treading of the path that's right! step on the tiger's tail; he will not bite. follow the path of thine accustomed right; level and easy walks the anchorite. learn vanity, the brave's bluff, to flee! tread on the tiger's tail; he will not bite. firm, resolute- yet perilous thy plight; examine well, the augury of the flight. 11 the thai hexagram yoni of lingam- thai: the due order of things; we see, in sum, good fortune, small things gone, and great things come. pull up one stalk; and others follow it. seek patience, self reliance, love and wit. though all things change, rejoice; for that is writ. call friends to help thee, they may bring thee through. remember what ti yi thought right and true. the city's fallen; there's little

hai: the due order of things; we see, in sum, good fortune, small things gone, and great things come. pull up one stalk; and others follow it. seek patience, self reliance, love and wit. though all things change, rejoice; for that is writ. call friends to help thee, they may bring thee through. remember what ti yi thought right and true. the city's fallen; there's little thou canst do. 12 the phi hexagram lingam of yoni- phi: all's disorder in the organum. we see the great gone, and the little come. again one stalk pulled brings the others too. patience, obedience, fitness, build anew. shame hide thy purpose from thy own right view! act rightly; comrades come to love thee and wonder. restoring all things, murmur, we may blunder. the darkness passes; light breaks forth from under. 13 the th

lingam of yoni- phi: all's disorder in the organum. we see the great gone, and the little come. again one stalk pulled brings the others too. patience, obedience, fitness, build anew. shame hide thy purpose from thy own right view! act rightly; comrades come to love thee and wonder. restoring all things, murmur, we may blunder. the darkness passes; light breaks forth from under. 13 the thung zan hexagram lingam of sun- thung zan: men's union! everywhere the clan! cross then the stream, thou firm, superior man! here first the master rises from his gate. well should he flee the cares of family! concealed, but watchful, the right born await! be ready to attack, but tempt not fate. through tears to laughter, victory crowns thy state. even in the suburbs men proclaim thee great. 14 the ta yu h

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

only by favour of his own silent god, extended and exalted within him by virtue of his conscious act in affronting the ordeal. al iii,65 "through the second, gold" the new comment the next sphere reached by the aspirant is named beauty, numbered 6, and referred to the heart, to the sun, and to gold. here he is called an "adept. the secret truth in this place is that god is man, symbolized by the hexagram (in which two triangles are interlaced. in the last sphere he learnt that his body was the temple of the rosy cross, that is, that it was given him as a place wherein to perform the magical work of uniting the oppositions in his nature. here he is taught that his heart is the centre of light. it is not dark, mysterious, hollow, obscure even to himself, but his soul is to dwell there, radi

ALEISTER CROWLEY THE QABALAH

ed on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yu. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades) truly there is no end to this wondrous science; and when the sceptic sneers, with all these methods one ought to be able to make everything out of nothing, the qabalist smiles back the sublime retort, with these methods one did make everything out of nothing. besides these, there is still one more method a method of some little importanc

great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man s will, of the evil 4 dominated by man s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in vi as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this only develops in im

ce 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. tyj, cheth. arbadahabra, the great magic word, the word of the on. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. ah tyb, the house of h the pentagram; see idra zuta qadisha, 694. for h formeth k, but j formeth dwy. 73 both equal 20. note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= j= 8. by aiq bkr, abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 19, manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voic

idra zuta qadisha, 694. for h formeth k, but j formeth dwy. 73 both equal 20. note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= j= 8. by aiq bkr, abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 19, manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r()2 hrb= 207, aur, light rbd= 206, deber, voice the vi

diverse letters] a a a b a r h d a b r()2 hrb= 207, aur, light rbd= 206, deber, voice the vision and the voice, a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa

ALEISTER CROWLEY THE SWORD OF SONG

dispute the validity of his logical processes, but who shrinks in horror from the inevitable conclusion; he supposes there must be something wrong somewhere, and concludes that the sole use of reason is to discover its own inferiority to faith. as deussen3 well points out, faith in the christian sense merely amounts to 1 the conception of satan as a positive evil force; the lower triangle of the hexagram. 2 encyclopedia britannica, art. metaphysics. 3 the principles of metaphysics. macmillan. an essay in ontology 75 being convinced on insufficient grounds.1 this is surely the last refuge of incompetence. but though, always on the original hypothesis of the infinity of space &c, the advaitist position of the vedantists and the great germans is unassailable, yet on practical grounds the dva

ALEISTER CROWLEY EQ I 1

the third method is found almost entirely in the second book. the third and fourth books of this essay consist of purely symbolic pictures. for the key of the portal the neophyte must discover for himself; and until he finds the key the temple of solomon the king must remain closed to him "vale" 162 19 nine pictures between darkness and light, or eleven in all. the union of the pentagram and the hexagram is to be noted; also the eleven-lettered name abrahadabra; 418; achad osher, or one and ten; the eleven averse sephiroth; and adonai. book i the foundations of the temple of solomon the king and the nine cunning craftsmen who laid them between the watch-towers of night& day. 163) and from that place are cast out all the lords who are the exactors of the debts of man- kind, and they are su

the outer star. this disk completely obscures the continuations of the lines which make the noneagram unicursal, but the inner angles complete themselves upon it. the white disk cuts arcs to form bases for the black "triangle" wedges. on top of this disk are two triangles, one white (black outlined and white between the outlines) and the other black (composed of thick lines or bars, which form a hexagram exactly circumscribed by an invisible circle coterminus with the points of the inner angles of the noneagram and 1/16 inch smaller than the concentric white disk. the triangles oriented with the black triangle apex down and white triangle apex up. the outer edges of the black triangle are continuations of lines forming the unicursal nine-pointed star for three lines. these two triangles a

ALEISTER CROWLEY EQ I 5

formed if it be possible in a place set apart and consecrated to the works of the magick of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough to cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one time. and let

th sides by death. smk. self-control and self-sacrifice govern the wheel. oin. the secret of generation is death. ph. the fortress of the most high (note p, the lowest reciprocal path. tzdi. in the star is the gate of the sanctuary. qvp. illusionary is the initiation of disorder. rish. in the sun (osiris) is the secret of the spirit. shin. resurrection is hidden in death. thv. the universe is the hexagram (other meanings suit other planes and other grades) truly there is no en to this wondrous science; and when the sceptic sneers "with all these methods one ought to be able to make everything our of nothing" the qabalist smiles back the sublime retort "with these methods one did make everything out of nothing" besides these, there is still one more method- a method of some little importanc

great number to venerate and desire. 4. the terrible number of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of alhim= 3.1415, symbol of man's will, of the evil 4 dominated by man's spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work (pentagram on breast, hexagram on back, of probationer's robe) yet it also symbolises the ruach, 214, q.v, and so is as evil "in vi" as it is good "in termino" 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because ch= chith= 418, q.v. this only de

ls (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. 414. hgvth, meditation, the 1 dividing the accursed 4. also ain svp avr, the limitless light. 418. chith, cheth. abrahadabra, the great magic word, the word of the aeon. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. bith ha, the house of h the pentagram; see idra zuta gadisha, 694 "for h formeth k, but ch formeth ivd" both equal 20. note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= ch= 8. by aiq bkr abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 x 19 manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voic

idra zuta gadisha, 694 "for h formeth k, but ch formeth ivd" both equal 20. note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= ch= 8. by aiq bkr abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 x 19 manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows- 116 a [this is by taking the 5 middle letters] r--b a the pentagram is 12, hva, macroprosopus\ h d the hexagram is 406, athh, microprosopus/ a-a b--r thus it connotes the great work/ a note abr, initials of the supernals, ab, ben, ruach (2) a [this is by separating the one (aleph) from the many (diverse letters] a a r h "the vision and the voice" a/ brh= 207, aur, light phrase

rse letters] a a r h "the vision and the voice" a/ brh= 207, aur, light phrase which meant much a-a b d dbr= 206, deber, voice to me at the moment of dis/ covering this word. r (3) a a\ a a b a [by taking each alternate letter] r-b h d/ r 205= gbr, mighty. this shows abrahadabra as 213= abir, mighty. the word of double power, another phrase that meant much to me at the time. aab at the top of the hexagram gives ab, aima, bn, father, mother, child. hdr by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a\ the supernals are supported upon two squares- r--b a--b a--h abad= dd, love, 8. a--d r--a ah

ALEISTER CROWLEY EQ I 5

s inscribed the name of choronzon, and about it let him write anaphaxeton- anaphaneton- primeumaton, and in the angles mi-ca-el: and at each angle the seer shall slay a pigeon, and having done this, let him retire to a secret place, where is neither sight nor hearing, and sit within his black robe, secretly invoking the aethyr. and let the scribe perform the banishing rituals of the pentagram and hexagram, and let him call upon the holy names of god, and say the exorcism of honorius, and let him beseech protection and help of the most high. and let him be furnished with the magick dagger, and let him strike fearlessly at anything that may seek to break through the circle, were it the appearance of the seer himself. and if the demon pass out of the triangle, let him threaten him with the da

ALEISTER CROWLEY EQUINOX EQ I 1 2

urround him. death he sees, and the life of nature whose name is sorrow, and the word that quickeneth these, and his own self and when he hath recognised these four in their true nature he passes to the altar once more and as the apex of a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon's new summons he to his surprise finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. 38 thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath desce

na, only to find that i had hurt myself so this morning with it that i cannot bear it at all, even with the pillow to support the instep. i will just try and do a little pranayama, to see if i can 96 stay doing any one simple thing for ten minutes at a stretch! 11.30. twenty-five breath-cycles but it nearly killed me. i was saying over the ritual, and did so want to get to the formulation of the hexagram at least, if not to the reception. as it was, i broke down during the passage of the pylons, luckily not till i had reached that of tahuti. but it is a good rule; when in doubt play pranayama. for one can no longer worry about the path: the question is reduced to the simple problem: am, i, or am i not, going to burst? i got all the sweating and trembling of the body that heart could desir

ALEISTER CROWLEY EQUINOX EQ I 2 2

aeshuri-st "the osiris in the nether world" illustration "diagram 5. the banner of the east10" this is a banner; top is aprox. 2/3 length of sides. sides converge slightly as they approach the bottom. bottom is a downward pointing wedge, with sides about 10 inclined from the horizontal. in the center of the banner is a calvary cross. superimposed on the central junction of the calvary cross is a hexagram composed of two hollow triangles of contrasting colors (independent sources give blue and red. the bands that form each triangle interlace with those of the alternate triangle. the interlace is in such wise as to leave a long uncovered section to counter-clockwise of each point and a shorter uncovered section to clockwise of each point. the top point of the hexagram exactly touches the to

lue and red. the bands that form each triangle interlace with those of the alternate triangle. the interlace is in such wise as to leave a long uncovered section to counter-clockwise of each point and a shorter uncovered section to clockwise of each point. the top point of the hexagram exactly touches the top edge of the calvary cross, the other points being arrayed by nature of the center of the hexagram being concentric with the intersection of the arms of the cross. the note in the text indicates a defect in the illustration, that it should contain a white tau in its center. illustration "diagram 6. the lamen of the hierophant" this is a circular device. cross-hatching suggests that the different parts have all of them different colors. inside the circular shape is a space, then a narro

6. 7. 2- diagram 40. the qabalah of nine chambers. illustration on page 278 approximated below: hb:shin hb:aleph hb:mem (o (o (o (o (o\ x(o)x (o (o (o (o- diagram 41. the tablet of the three columns after which the "hiereus" shows the practicus "the qabalah of nine numbers" and the tablet of the "forming the tree of life in the tarot" and the "hegemon" the tablet representing the formation of the hexagram, and known as "the tablet of the three columns; and also explains to him the mode of using the talismanic forms drawn from the geomantic figures. the "hierophant" then confers upon the practicus the title of "lord of the twenty ninth path" and the first part of the ritual is ended. 278 illustration on page 279 approximated below_ hb:resh hb:samekh hb:tzaddi_ names in air tablet yetzirat

ALEISTER CROWLEY EQUINOX EQ I 2

ently roared forth, as if by the concourse of ten thousand thunders; and it should appear to him as if that great voice proceeded from the universe, and not from himself. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. 18 iv i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows "the lesser ritual of the pentagram (i) touching the forehead say ateh (unto thee (ii) touching the breast say malkuth (the kingdom (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi)

9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: a d n i (adonai. k' s i\ h n\ i g n g the sign of 1 degree= 10 square: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1 degree= 10 square is particularly attributed to the element of earth "see "777" lines 10 and 32 bis "the lesser ritual of the hexagram" this ritual is to be performed after the "lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right across body, holding the wand or other weapon upright in the median line. then face east and say (ii) i.n.r.i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao. 22 (iii) ext

n angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon("see" illustration (vi) cross the arms on the breast, and bow the head and say "the sign of osiris risen("see" illustration (vii) extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii) with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (aleph-resh-aleph-resh-yod-taw-aleph- this word consists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper 23 triangle and trace it in a dextro-rotary direction. the top of

onsists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper 23 triangle and trace it in a dextro-rotary direction. the top of the lower triangle should coincide with the central point of the upper triangle (ix) trace the hexagram of earth in the 2\ south, saying "ararita" this hexagram *1 has the apex of the lower triangle pointing- downwards, and it should be capable of/ inscription in a circle\ 1 (x) trace the hexagram of air in the 2/ west, saying "ararita" this hexagram/ is like that of earth; but the bases of the/ triangles coincide, forming a diamond (xi) trace the hexagram of water in the/ north, saying "ar

earth in the 2\ south, saying "ararita" this hexagram *1 has the apex of the lower triangle pointing- downwards, and it should be capable of/ inscription in a circle\ 1 (x) trace the hexagram of air in the 2/ west, saying "ararita" this hexagram/ is like that of earth; but the bases of the/ triangles coincide, forming a diamond (xi) trace the hexagram of water in the/ north, saying "ararita# this hexagram has the lower triangle placed\ above the upper, so that their apices coincide (xii) repeat (i-vii) the banishing ritual is identical, save that the direction of the hexagrams must be reversed. 24 "invoking "banishing "the greater ritual of "the hexagram" 2\ saturn *2 *1 1/ to invoke or banish- planets or zodiacal# signs. 1 the hexagram of 2# earth alone is used- draw the hexagram# jupiter

d to the *1* 2 planet you are dealing with("see "777" col* 1 *2 lxxxiii- thus to invoke\ jupiter begin from the\ mars# right-hand point of- the lower triangle, 2# 1/ dextro-rotary and complete; then trace 4,9# 6,7. the upper triangle-*5,8. 10,3# from its left hand- point and complete. 2,11\*2,11. trace the/*1,12.sun 1,12# astrological sigil- of the planet in the 6,7-*4,9.centre of your 3,10. 5,8. hexagram. for the zodiac use-*2 *1 the hexagram of the- planet which/ venus\ rules the 25) sign# you require("777- col. cxxxviii; but 1# 2/ draw the astrological sigil of the sign, 1\ 2# instead of that of the- planet# mercury *2-*1- 1\ moon *1 *2 2# 25 for caput and cauda draconis use the lunar hexagram, with the sigil of caput draconis or cauda draconis. to banish, reverse the hexagram. in all c

t. in the case of the god osiris, for example, he will no longer express his vision by the name osiris or by the green face, by the white robes starred with the three active colours, by the crown and by the crook and scourge; nor will he chant wondrous hymns of the descent into amennti, the death and resurrection of the god; but he will express all this by some pure symbol, such as the cross, the hexagram, or even the number 6. and those upon his plane will understand him. here, too, we must class the revelations of the pure qabalah, and the discovery of the relations between symbols. so exalted in truth are the states upon this san n a grade that the rational man will almost always fail to understand them. of the rupa visions he has some experience, if only in analogy; he calls the mystic

e shrine of our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of hb:samekh through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life- the rose and cross of life; and the symbol of venus venus. the following illustration includes a circumscribed equilateral hexagram with solid rays extending to nearly the center. in the original, the hexagram and circle are composed of solid lines. the form given here is an approximation. 3. 6- 5\ x x\ 4/ x x. 1- 2. 7. fig. iii- third symbol. by producing the paths whereby the forces of the three("see" second symbol) were concentred into four, we find they 173 read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the

s extending to nearly the center. in the original, the hexagram and circle are composed of solid lines. the form given here is an approximation. 3. 6- 5\ x x\ 4/ x x. 1- 2. 7. fig. iii- third symbol. by producing the paths whereby the forces of the three("see" second symbol) were concentred into four, we find they 173 read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation<child of the sons of the mighty "and the chaos cried aloud for the unity of form and the face of the eternal arose. that brow and those eyes formed the upright-fire-triangle of the measureless heavens: and their reflection formed the inverted-water-triangle of the measureless waters. and thus was formulated one eternal hexad: and this is th

ALEISTER CROWLEY EQUINOX EQ I 3 2

e of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fire and lights; to illumine the lamps and place them about the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "libe

of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to consecrate this place with the holy fire. 174 "magus of the fires" mighty magus of art! all thy commands shall be obeyed and all thy desires shall be accomplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the pentagram of fire, saying] i exorcise ye, evil and opposing spirits dwelling in this creature of fire, by the holy and tremendous name of god the vast one, elohim: and in the name of michael, great archangel of fire, that ye depart hence, no longer polluting with your presence

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 jupiter. part i. the hall is first purified by the banishing rituals of pentagram and hexagram. next by fire and by water. 190 the general exordium follows; then, the exordium. i, p, with the help of q.f.d.r. and t.t.e.g, am come hither to consecrate a talisman of the eagle kerub of jupiter that it may be powerful to heal the sick, to alleviate pain, to give health and strength. and i swear, in the presence of the eternal gods, that, as liveth the lord of the universe and my own hi

veth the lord of the universe and my own higher soul, i will so create a dweller for this talisman that it shall be irresistible to heal the sick, to alleviate pain, to give health and strength: to the welfare of mankind and the glory of god [i invoke the higher by the first prayer in 5= 6, and make the sign of the cross on the talisman. purify talisman, fire and water. the invoking ritual of the hexagram of jupiter is performed""the great invocation of amoun."16 hail unto thee, lord of mercy! hail, i say, unto thee, the father of the gods! o thou, whose golden plumes stream up the sky in floods of light divine! thou, whose head is as a sapphire, or the vault of the unchanging sky! thou, whose heart is pitiful; where the rose dawn shines out amid the gold! thou, unchanging and unchangeable

rit, water, fire, earth, air. all four of these devices are oriented the same way, without regard to the placement on the cross. the device on the lower arm is further distinguished by being placed in the lower half of that arm, divided from the upper by a horizontal line, at the intersections of the drawn diagonals of the resultant square. also in the lower arm, in the half just above this, is a hexagram composed of two clock-wise interlaced equilateral triangles, points to top and bottom. the center of this hexagram contains the symbol of the sun, while the points have just beyond them the symbols of the remaining six ancient planets thusly: clockwise from the top saturn, jupiter, venus, moon, mercury, mars. note that the alchemical and planetary symbols for mercury are 3 weh note: this

seven, as it is written "he made them six; and for the seventh he cast into the midst of them the fire of the sun" for tiphereth 5= 6 is a solar degree. after this the signs are given and the portal is guarded in the usual manner; for the intention in all the grades is identical, namely, that of harmonising the temple with the ceremony""the first vibration" not only are the knocks symbolic of the hexagram as above; but they refer to the moving of the divine spirit of fire upon the waters. for this is the first breath of the light, a brooding thereof "the second vibration" the second appearance of the light is as a flash of lightning; the flaming sword. this is shown by 21, the number of eheieh, the divine name of kether; then the tiphereth symbol of the vault; and last the centre of the ea

the mystic dance [here we have the sign of the cross at the centre. the magus then whirls off in the triple 3, chanting the name and giving the sign appropriate, very slowly at first, ever quickening. and having fallen down in an ecstasy, let him after awake; and say "i am the resurrection and the life &c, down to the key word.71 which being done, let the lesser banishing rituals of pentagram and hexagram72 be performed, the lights extinguished, and the temple left in silence""the great operation of invisibility" the begetting of the silence. the dwelling of the darkness. 272 the formulation of the shroud. the inmost light. the sign of defence and protection. the closing of the mouths of the crocodiles. the fear upon the dwellers of water. the radiant youth of the lord. the rising from the

ing from the lotus of the floods. the habitation of the palace of safety. the understanding of the peace of god.73 all this is the knowledge of hoor-po-krat-ist unto whom be the glory for ever and ever, world without end [the usual banishings, consecrations &c, are performed in temple of 0= 0. the forces of spirit are first invoked by the supreme ritual of the pentagram and the enochian keys. add hexagram ritual of binah and her invocation] come unto me, thoth, lord of the astral light! i adjure thee, o light invisible, intangible, wherein all thoughts and deeds are written; i adjure thee by thoth, thy lord and god; by the symbols and the words of power: by the light of my godhead in thy midst: by the lord harpocrates, the god of this mine operation: that thou leave thine abodes and habita

ALEISTER CROWLEY EQUINOX EQ I 3 3

herefore symbolised by the 'flashing' colours of these three; purple (11; emerald (12) and orange (13. within their triangle of yonis is the lingam touching and filling it. positive, as they are negative; in the queen scale of colour, as they are in the king scale. ten are the emanations of unity, the parts of that lingam, in kether, taro= 78= 6 x 13, the influence of that unity in the macrocosm (hexagram. the centre of the whole figure is tiphereth, where is a golden sun of six rays. note the reflection of the yonis to the triad about malkuth. also note that the triangle of yonis is hidden, even as their links are secret. from malkuth depends the greek cross of the zodiac and their spiritual centre (fig. 2. for colour scales see 777< 11_ rho 1alpha omega_ 2_ 3* 6_ 9/ 4 8 /10\ 7 5 /13\ 12"

lood of thy subtlety and innocence. 9. o thou eternal river of chaotic law, in whose depths lie locked the secrets of creation; i swear to thee by the primal waters of the deep, to suck up the firmament of thy chaos, and as a volcano to belch forth a cosmos of coruscating suns. 10. o thou dragon-regent of the blue seas of air, as a chain of emeralds round the neck of space; i swear to thee by the hexagram of night and day, to be unto thee as the twin fish of time, which being set apart never divulge the secret of their unity. 11. o thou flame of the horn d storm-clouds, that 17 sunderest their desolation, that outroarest the winds; i swear to thee by the gleaming sandals of the stars, to climb beyond the summits of the mountains, and rend thy robe of purple thunders with a sword of silvery

art thou, o god my god. i cannot slay thee, for thou art everywhere; lo! though i lick up the boundless light, the boundless, and the not, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 54 the chapter known as hexagram the hundred and sixty-nine cries of adoration and the unity thereof i adore thee by the hundred and sixty- nine cries of adoration and by the unity thereof. o thou dragon-prince of the air, that art drunk on the blood of the sunsets! i adore thee, evoe! i adore thee, iao! o thou unicorn of the storm, that art crested above the purple air! i adore thee, evoe! i adore thee, iao! o thou burn

ALEISTER CROWLEY EQUINOX EQ I 3

infinity; a line of infinite length in the mind of the neophyte, but which in truth is also a line of infinite shortness in that of the magus, if finite or infinite at all. the circle having been opened out, from the line can any curve be fashioned; and if the magus "wills it" the line "will be" a triangle, or a square, or a circle; and at his word it will 140 flash before him as a pentagram or a hexagram, or perchance as an eleven-pointed star. thus shall the aspirant learn to create suns and moon, and all the hosts of heaven out of unity. but first he must travel the circumference of the circle; and, when mystically he has discovered that the goal is the starting- point, and where he entered that circle there also will it break and open out, so that the adytum of its centre becomes as an

of the evocation let the operator assure himself that everything which may be necessary be properly arranged within the circle. but if it be actually necessary to interrupt the process, then let him stop at that point, veil and re-cord the sigil if it have been unbound or uncovered, recite a licence to depart or banishing formula, and perform the lesser banishing rituals both of the pentagram and hexagram.9 thus only may he in comparative safety quit the circle. hb:heh book ii consecration of talismans production of natural phenomena a. the place where the operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesma; the material basis. 9 see "liber o" the equinox, vol. i, no. 2. e. in telesmata, the selection of the matter to form a telesma, t

t it, but if this come not yet, repeat the operation, up to three times, when a faint flashing light is "certain" to come. illustration on page 168 partly described and partly approximated: the layout is as shown, but the receiver is depicted as a cross section with rounded bottom and slightly inward sloping sides, two horizontal lines out to either side at top. in this outline is a circumscribed hexagram with point to top to represent the distillate. the curcurbite with dead head is represented as two figures, to the left a cross section of a slender container with rounded bottom and slightly inwardly sloping sides, horizontal lines out at top. to the right is a small circle on a long closed shape formed by a half circle at top and a larger half circle at bottom, smoothly connected by lon

ALEISTER CROWLEY EQUINOX EQ I 4

thana is placed at the lower pelvis, shown just above the crossed ankles. it is not in a circle or disk, but is composed of three intersecting vesicas forming a curved sided hexagonal shape with "points" to top and bottom. the intersections of adjacent vesicas form white spaces of three arcs. the combined intersection of all vesicas forms an area of distinct color with a dark, vertical and linear hexagram. there is a small white circle with center point in the midst of this. manipura is placed at the center of the abdomen. it is contained in a 20- pointed white star, outline only and giving the appearance of a ring. within this is a black disk. within the black disk is a figure constructed of five intersecting vesicas, in a similar fashion to the description for the svadisthana but forming

ee diagram 84. 178 "i.e, self in ak sa between pillars with white ray descending. 179 heaven 180 an eleven pointed star. the girders of the soul."181 how to do it is the great problem. i am inclined to believe in drugs- if one only knew the right drug. 13th. drew a pantacle. 16th. painted wicked black-magic pantacle. held a magical ceremony in the evening. lesser banishing ritual of pentagram and hexagram. invocation of thoth and the elements by keys 1-6182 and g. d. opening rituals. consecrated lamen crown and abrahadabra wand with great force. 16th. did the seven hb:shin of hb:shin operations. worked at a z for 5= 6 ritual.183 17th. position 1. 12 m. not good. evening invocation of mercury, chokmah and thoth. 18th. completed z for 5= 6 ritual. 117 may 19th. 1. assumption of the god-form

ALEISTER CROWLEY EQUINOX EQ I 6 2

kindle the holy perfumes in honour of the most divine god. all four probationers["while he does so] hail unto the most divine lord mercury! first probationer["to" fr. gemini] our brother, child 97 of the voice, we ask thee for thy help. wilt thou purify the temple, that we may proceed with the invocations? fr. gemini. i am one with you, brethren["he rises and performs the banishing ritual of the hexagram. while he does so, the" four probationers "stand facing the assembly] fr. gemini. let the rites of mercury be celebrated["they turn round, facing the altar again [mercury "reads gemini and virgo sections from" 963 "at altar["the big lights are put out; only a small purple light remains] first probationer. o thou lord of harmony! master of the right will, thou who hast brought unto us the

ifted her veil? cancer. no man hath lifted her veil. taurus. bear the cup of libation! cancer. 333-333-333. it is the hour of sealing up the shrine. taurus. let us banish the spirits of the elements["performs the lesser banishing ritual of the pentagram and returns] bear the cup of libation! cancer. 333-333-333. let us banish the spirits of the planets["performs the lesser banishing ritual of the hexagram and returns] cancer. bear the cup of libation! pan. 333-333-333. let us banish the holy emanations from the one, lest our lady's sleep be stirred["he banishes the sephiroth by the appointed ritual" 114 bear the cup of libation! cancer. 333-333-333. brother taurus, the shrine is well guarded. taurus. the shrine is perfectly guarded. satyr. bear the cup of libation! cancer. 333-333-333. pan

AN INTRO TO STUDY OF THE KABALAH

either al or ih, and so were formed the names of the 72 angels of the ladder of jacob which led from earth to heaven: these names were often placed on the obverse and reverse of medals or rolls of parchment to form 36 talismans. according to some kabalists both king david and king solomon were able to work wonders with kabalistic magical arts: the pentagram was called the seal of solomon, and the hexagram was called the shield of david; to the points of the former were assigned the spirit and four elements, while to those of the latter were ascribed the planets. the treatise called "the clavicules of king solomon" is of course a mediaeval fraud. the hebrew letters are also associated with the twenty-two trumps of the tarot pack of cards; these cards have been much used for purposes of divi

ANALYSIS OF THE 5 6 INITIATION

degree. it is the light of the sun, dawning in the darkness. it is the thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha

BLAVATSKY H P COSMOGENESIS

forms the conclusion of the first word hoa, and the commencement of atah and ani, as if it were the connecting link between them. but[[hebrew] is the symbol of the unity and consequently of the unvarying idea of the divine operating through all these. but behind the[[hebrew] in the name hoa are the letters[[hebrew] and[[hebrew, the symbols of the numbers six and five, the male and the female, the hexagram and the pentagram. and the numbers of these three words, hoa atah ani, are 12, 406, and 61, which are resumed in the key numbers of 3, 10, and 7, by the qabalah of the nine chambers, which is a form of the exegetical rule of temura" it is useless to attempt to explain the mystery in full. materialists and the men of modern science will never understand it, since, in order[[vol. 1, page] 7

BLUE EQUINOX

l qabalah, and liber dcccxiii to the philosophus, as it is the foundation of the highest practical qabalah. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of curriculum of a.a. 29 pentagram and hexagram, and their uses in protection and invocation, a method of obtaining astral visions so called, and an instruction in the practice called rising on the planes. liber ix. liber e vel exercitiorum. this book instructs the aspirant in the necessity of keeping a record. suggests methods of testing physical clairvoyance. gives instruction in asana, pranayama and dharana, and advises the applicat

e. its seven chapters are referred to the seven planets in the following order: mars, saturn, jupiter, sol, mercury, luna, venus. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of pentagram and hexagram, and their uses in protection and invocation, a method of obtaining astral visions so called, and an instruction in the practice called rising on the planes. liber ix. liber e vel exercitiorum. this book instructs the aspirant in the necessity of keeping a record. suggests methods of testing physical clairvoyance. gives instruction in asana, pranayama and dharana, and advises the applicat

spirant from probationer to adept. liber xvii. liber i.a.o. gives three methods of attainment through a willed series of thoughts. this book has not been published. it is the active counterpart of curriculum of a.a. 33 liber hhh. the article .energized enthusiasm. is an adumbration of this book. liber xxxvi. the star sapphire. is chapter xxxvi of the book of lies, giving an improved ritual of the hexagram. liber clxxxv. liber collegii sancti. being the tasks of the grades and their oaths proper to liber xiii. this is the official paper of the various grades. it includes the task and oath of a probationer. liber ccvi. liber r v vel spiritus. full instruction in pranayama. liber ccclxi. liber hhh. gives three methods of attainment through a willed series of thoughts. liber cccxxxiii. the boo

ination. this course is especially adapted to the task of this grade, the attainment of gnana yoga. course vi the philosophus will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber dcccxiii. vel ararita sub figur dlxx. this book is an account of the hexagram and the method of reducing it to the unity, and beyond. the equinox 36 liber lv. the chymical jousting of brother perardua. an account of the magical and mystic path in the language of alchemy. liber lix. across the gulf. a fantastic account of a previous incarnation. its principal interest is that its story of the overthrowing of isis by osiris may help the reader to understand the meani

BOOK T

one of the ace of wands. xvii. the lord of the wide and fertile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse's feet is fertile land with ripened corn. in one hand he bears a sceptre surmounted by a hexagram: in the other a pentacle like that of the zelator adeptus minor. unless very well dignified he is heavy, dull, and material. laborious, clever, and patient in material matters. if ill dignified, he is avaricious, grasping, dull, jealous; not very courageous, unless assisted by other symbols. rules from above 20 degree of leo to 20 degree of virgo. fire of earth king of gnomes. xviii. the

eaping flames, gold altar, long club, largest at bottom red-gold blue cups king peacock with opened fan white horse, crab issuing from cup, sea fair blue queen ibis ibis, crayfish issuing from cup, river goldbrown blue prince eagle scorpion, eagle; serpent issuing from cup, lake brown grey or brown princess swan dolphin lotus, sea with spray, turtle from cup brown blue or brown swords king winged hexagram winged brown horse, driving clouds, drawn sword darkbrown dark queen winged child's head head of man severed, cumulus clouds, drawn sword lightbrown grey prince winged angel's head arch fairies winged, whirling hair, nimbi, drawn sword and sickle dark dark princess medusa's head silver altar, smoke, clouds, drawn sword lightbrown blue pentacles king winged stag's head light-brown horse, r

, driving clouds, drawn sword darkbrown dark queen winged child's head head of man severed, cumulus clouds, drawn sword lightbrown grey prince winged angel's head arch fairies winged, whirling hair, nimbi, drawn sword and sickle dark dark princess medusa's head silver altar, smoke, clouds, drawn sword lightbrown blue pentacles king winged stag's head light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept dark dark queen winged goat's head barren land, fan, light one side only, sceptre with cube, orb of gold dark dark prince winged bull's flowery land, bull, sceptre with orb and dark- dark book t page 10 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 of the thirty-six decans here follow the descriptions of the smaller cards of the four suits, thirty-six

COMMENTARY ON THE SEAL OF THE NINE ANGLES

pentagram, hence the golden section, hence the concept of perfection. this is why to pythagoras (and his priestly mentors) 5 was the most sublime of numbers, and why the pentagram was used as the seal of the pythagorean brotherhood. sixth angle: if crowley considered his tenth aether to be accursed, then this would be the accursed (or should i say "hexed) of the nine angles. it is the hexagon and hexagram (also the seal of the jews, authors and proponents of the world's most nihilistic and self- hating monotheism) the hexagon corrupts the golden rectangle; it adds an angle and a line to the pentagram and pentagon, thus destroying them. six is symmetry obese and unnecessary (two and four are quite adequate for the principle. the seeds of the destruction of the hexagonal forms are carried wi

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

ter c representing the \yhla jwr, the divine spirit, being added thereto, the name becometh hwchy or hcwhy, the latter when the letter c placed between ruling l and the other three letters of the tetragrammaton" it is apparent that the symbology is also directly connected to the round altar. see the diagram below: c q n w hwchy the second adept now purifies with the lesser banishing ritual of the hexagram. this is performed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates b

ead of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is a vibrant symbol of death and of resurrection. in the examination of the hexagram, we see the operation of the planets under the presidency of the sephiroth; seven planets in all, seven letters in the notarikon atyrara. here, we observe the unity of the variant forces as symbolized by the hexagram and the notarikon which states "one beginning of his unity, one beginning of his individuality, his permutation is one" note that there are three sentences in this notarikon

DAVID ICKE CHILDREN OF THE MATRIX

was formerly known, among other names, as the bauers, one of the most notorious black occult bloodlines of middle-ages germany. it became known as rothschild (red-shield or rotes-schild in german) in the 18th century when mayer amschel rothschild founded a financial dynasty in frankfurt, working in league with the illuminati house of hesse and others. they took their name from the red "shield, or hexagram/star of david on the front of their house in frankfurt. the star of david or seal of solomon is an ancient esoteric symbol and only became associated with jewish people after the rothschilds adopted it for themselves. it has absolutely no connection to "david" or "solomon, as jewish historical sources confirm. the rothschilds are one of the top illuminati bloodlines on the planet and they

DAVID ICKE THE BIGGEST SECRET

their origins and their use and creation of titles has been a great help in this.bauer changed his name to rothschild which came from the red shield (rotes schild ingerman) which hung over the door of his house in frankfurt. red has been the coloursymbolising revolution since the ancient origins of the brotherhood, which is why therussian revolutionaries were called the reds. on the shield was a hexagram, a star ofdavid or seal of solomon and this same symbol is now on the flag of israel. peoplethink it is a jewish symbol because of its name and use, but this is nonsense. one wasfound on the floor of a 1,200 year old muslim mosque which stood on the site of presentday tel aviv.1 the jewish writer, o.j. graham, in his work, the six pointed star, says..the six pointed star made its way from

ugh the cabala to isaac luria, a cabalist inthe 16th century, to mayer amschel bauer, who changed his name to this symbol, tozionism, to the knesset (parliament) of the new state of israel, to the flag of israel, and itsmedical organisation, equivalent to the red cross.2so the very name rothschild comes from an ancient esoteric symbol connected toegypt as moloch (nimrod) the god of sacrifice. the hexagram only became used bythe jewish hierarchy as their symbol with the emergence of the rothschilds and it hasabsolutely nothing to do with king david as the jewish leaders well know. it is on theflag of israel because israel is not the land of the jews, it is the land of the rothschildsand those who dictate to them from even higher up the brotherhood pyramid. theycreated israel and they contro

. the walpurgis ritual takes place at the west side of catalina island. thecoastguard vessel, golden eagle, takes sacrificial children who cant swim across tothe site and they are thrown overboard. the bodies are recovered and placed in cagesfilled with starving sharks for disposal.at outdoor rituals, arizona says she wore a red robe and stood in the centre of apentagram which was surrounded by a hexagram or star of david. she was triggeredinto her isis program and conducted the drawing down of the moon ceremony which,she says, made four snarling, hideous creatures materialise in the satanists circle. thesacrificial victims, who have been bred from birth for the role, are ritually killed byslashing the throat from left to right. this is the origin of the freemasonic sign ofpulling the flat

jr called the talisman of the united states,signature of the invisible brotherhood. roads in washington relate to the points wherethe sun rises at the winter and summer solstice, just as the ancient mounds, temples and357stone circles like stonehenge, were designed to do (see figure 30. other streets crossat precisely 33 degrees and still others mark the precession of the equinoxes, and thereis a hexagram or star of david (see figure 31).i described earlier how the elite of america and further afield gather at thebohemian grove in northern california and take part in ceremonies under a 40 footstone owl. the owl is symbolic of moloch or molech, the ancient deity to whichchildren were, and are, sacrificed. the sumerian goddess, lilith, known as the lady ofthe breasts, was also symbolised as

he lines made of different lengths to distort the shape.these reverses and distortions of the pentagram are satanic signatures in the same wayfigure 30: the street plan of washingtondc, like all the major brotherhood cities,is a mass of esoteric symbolism. thestreets around the congress building aredesigned to mark the places the sunrises and sets at the winter and summersolstice. there is also a hexagram or starof david- figure 31. 358that the nazis reversed theswastika. one pentagrampoints down into capitol hill(see figure 33, another intothe white house (see figure34, and a third extends outfrom the giant obelisk calledthe washington monumentand covers a large area of theinner city. at its centre is thesign for aries, the ram or lamb.similar satanic pentagramscan be identified in the st

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ting the number of ordinary degrees of the scottish rite, and the 33 feathers representing the 33 of freemasonry. the tail feathers number 9, the number of degrees in the york rite. the eagle itself is a prominent icon of masonry, being used extensively in the scottish rite. looking just above the eagles head you will see 13 pentagrams within a cloud. the pentagrams are arranged in the shape of a hexagram- or greater seal of solomon. the hexagram is a powerful tool used by pagans to invoke satan. it is also the sign of anti christ with 6 points, 6 angles and 6 planes (666. to the sorcerer, the hexagram is a powerful tool to invoke satan, and is a sign of antichrist (6 points, 6 angles, 6 planes- 666) the 5 pointed pentagrams multiplied by the 13 stars equals 65, the same cabalistic number

DIABOLUS

by our work being done, thus cain manifests further. he is the son of satan, the son of the old dragon and bringer of light. as mentioned earlier with regard to alexander sanders, the triangle of darkness from the south lands of neph-kam we joined with the northern ascending triangle of light, thus six sides utilizing the power of the sun and the moon magick itself. robert cochrane described the hexagram as the following- 31 book of cain by michael w. ford, succubus publishing 2003 32 by elda isela ford, reproduced in the book of cain. 31 which in part represents old tubal cain, or the all father himself. hearne letters from robert cochrane interestingly enough, the eight pointed luciferian star33, the chaos sphere, represents in most magical circles as being the symbol of baphomet. rober

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

by the planet uranus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: unconventionally, rebelliously, humanitarianly, impersonally, with originality, with detachment, creatively. ararita: a hebrew, notarikon (q.v) for "eh-chahd rash, eh-chu-doh-toh rash, ye-chudoh- toh teh-mur-ah-toh eh-chahd" used in the lesser banishing ritual of the hexagram [lbrh (q.v, stating that the ultimate divinity is unitary (one) in nature. literally, it translates into english "one is god's beginning, one principle is god's individuality, god's permutation is one" arcana, major: major or greater secrets. the twenty-two (22) picture cards of the tarot (q.v) that are considered to be of vital importance by occultists. they relate to the paths on the tr

astrology. the principle symbol of the argentium astrum [a.a,(q.v. hermetic order of the golden dawn, the [g.d: a secret society organized in the late 1880's. it was able to unite several forms of magick and occult philosophy. most books on magick written in this century have been written by people who were members of that order, or who were directly or indirectly influenced by that organization. hexagram: a star of six (6) points formed by two overlapping equilateral triangles. also called the star or shield of david, it is the symbol of modern day jewish faith. in modern magick, it is used to evoke (q.v, invoke (q.v) and banish (q.v) the spirits and powers of the seven ancient planets. a celestial symbol of the macrocosm (q.v) in the greater and lesser rituals of the hexagram. see lbrh (

sed to evoke (q.v, invoke (q.v) and banish (q.v) the spirits and powers of the seven ancient planets. a celestial symbol of the macrocosm (q.v) in the greater and lesser rituals of the hexagram. see lbrh (q.v. this figure is used by members of the order of the astral star when a figure involving planetary operation requiring the applications of elemental (q.v) fire (q.v) or water (q.v) is needed. hexagram, unicursal: a hexagram (q.v) that is drawn with a single, unbroken, reflecting line. this figure was developed by aleister crowley, and is used by members of the order of the astral star when a figure involving planetary operations requiring the applications of elemental (q.v) air (q.v) is needed. hiereus/ hiereia: from the greek meaning "priest or priestess" more generally, any priest (p

v) of a magician or group of magicians. in modern times, it has come to mean the symbol of occult authority worn by the magician about the neck during rituals. inscribed on it are the most potent words and signs of the magical current followed by the magician. larvae: non-physical psychic vampires said to "feed" on the energies of the sick and the injured. lbrh: the lesser banishing ritual of the hexagram. a powerful ritual technique popularized by the hermetic order of the golden dawn [g.d (q.v) to rid your area of unwanted positive influences. used in conjunction with the lbrp (q.v) to create a neutral space, where magickal operations can begin in a kind of "psychic vacuum. this ritual is celestial in nature. lbrp: the lesser banishing ritual of the pentagram. a general method of abjurat

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

him to speak through her, but she also initially tested him. noting the possibility that she was simply involved in a massive self-delusion, she monitored the information from bartholomew and gauged it according to its helpful effects. her acceptance of bartholomew was also helped by consulting the i ching, a chinese divination method that involves the throwing of sticks that can create one of 64 hexagram patterns. she got the fiftieth, which refers to the hollow ruler who is receptive to the wisdom of a sage; and the first, which refers to the creative power of the deity. she decided that she was the ruler and bartholomew the sage and thus that the channeling was a valid experience. equally important, she observed that she and others who began to act out of bartholomew s wisdom were benef

in the mid 1990s, they both took the reiki training and emerged as reiki masters. most recently they have moved to truth or consequences, new mexico, and developed a retreat center which has become the major point of dissemination for their own synthesis called bio-ching. the i ching is an ancient form of divination that derives information from the reading of one of 64 different hexagrams. each hexagram is composed of six lines, each line being either broken or solid. biorhythms are the three biological cycles as defined by william fliess and alfred teltscher early in the twentieth century and popularized by george s. thommen. the state of these cycles, each of a different length, can be calculated for each individual. bio-ching relates each of the 512 possible combinations of the biorhy

being either broken or solid. biorhythms are the three biological cycles as defined by william fliess and alfred teltscher early in the twentieth century and popularized by george s. thommen. the state of these cycles, each of a different length, can be calculated for each individual. bio-ching relates each of the 512 possible combinations of the biorhythm chart on any given day with a particular hexagram reading. this is done by assigning two lines in each hexagram to one of the biorhythm cycles. the sorrells have established a retreat center in new mexico for those who wish to participate in their therapy. those who attend the ongoing events receive a personal bio-ching reading and are taught the art of journal-keeping so they can record their progress. each day begins with tai chi and m

e philosophy based on the dual cosmic principles of yin and yang and claims to elucidate the outcome of any given situation by a technique involving interpretation of 64 hexagrams, each composed of two groups of three lines. these lines are each either broken or solid. predicitions are traditionally ascertained by a detailed process of selecting sticks or yarrow stalks to indicate the appropriate hexagram and the interpretation associated with it. a bundle of 50 sticks is used. these should be kept wrapped in clean silk or cloth. when the i ching is consulted, it is traditional to face south and incorporate the divination procedure into a ritual. prostrations are made, then incense lighted and the sticks passed through the fumes. the question to be answered should be straightfoward, usuall

+ 3+ 4; or 1+ 4+ 3. these four or eight sticks are then placed on the first pile, but kept slightly apart from those already there. the process is repeated with sticks remaining on the first heap, resulting in either four or eight, as in the second phase. after these three counts, the second heap will contain (5 or 9 (4 or 8 (4 or 8. these three figures indicate the bottom line of the appropriate hexagram (i.e, unbroken or broken, and whether moving or not. the 49 sticks are then bunched together again and the whole process repeated to discover the second line from the bottom of the hexagram, and so on until the six lines have been found. a table of interpretations of the upper and lower trigrams can then be consulted. a quicker system of divining the appropriate hexagrams involves tossing

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

greece, the pentacle was used by the pythagoreans to symbolize perfection. in folklore, the sign has been traced on windows and doors in order to repel witches. in ritual magic, the pentacle has played an important part in evoking or repelling spirits. it was usually associated with holy or unholy names of power and inscribed or engraved with great care and concentration. a six-pointed version or hexagram is often known as the seal of solomon (see also magical diagrams) sources: valiente, doreen. the abc of witchcraft past and present. new york: st. martin s press, 1973. pentecost miracles (with d. d. home) pentecostalism a modern revival movement within free church protestantism characterized by the appearance of the biblical gifts of the spirit as outlined in the apostle paul s first epi

FRATER U D PRACTICAL SIGIL MAGIC

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

FREEMASONS SATANISM AND SYMBOLISM

in their foreheads. shiva is another infernal name listed in the satanic bible as another name for satan! meyer wrote this in, the order of the eastern star, p. 20; ward wrote this information in, freemasonry and the ancient gods, london: simpkin, marshall, hamilton, kent and co, ltd, 1921, p. 10-11. occult writer, r.p. lawrie krishna said the same thing in the lamb slain- supreme sacrifice. the hexagram uniting the water triangle with the fire triangle, the hexagram is formed. it forms a six pointed star also known as the seal of solomon. this symbol is a counterfeit star of david, the national symbol of israel(god's chosen nation. the difference between the star of david and the occult seal is the triangles which make up the occult seal interlock and the two triangles of the star of dav

al interlock and the two triangles of the star of david lie flat against each other. mary ann slipper, a masonic author, writing in symbolism of the eastern star, 1927, on page 14, makes a most telling admission, when she says "the six pointed star is used in masonic work and is also found in other well known secret orders" another eastern star book, the second mile, understates the impact of the hexagram when it says. the six pointed star is a very ancient symbol and one of the most powerful" the hexagram is a very powerful symbol to witches, magicians and sorcerers. it is used in different kinds of witchcraft, magic, occultism, and the casting of zodialcal horoscopes. because it has six points, and because it contains a '666' the hexagram is considered to be satan's most powerful symbol

it says. the six pointed star is a very ancient symbol and one of the most powerful" the hexagram is a very powerful symbol to witches, magicians and sorcerers. it is used in different kinds of witchcraft, magic, occultism, and the casting of zodialcal horoscopes. because it has six points, and because it contains a '666' the hexagram is considered to be satan's most powerful symbol. look at the hexagram above. the first six is formed by the sides of each triangle facing the clockwise direction; the second six is formed by the sides of each triangle formed by facing the counterclockwise direction; the third six is formed by the sides of the inner hexagon. the hexagram was used as a "stand-by for magicians and alchemists. the sorcerers believed it represented the footprint of a special kin

used as a "stand-by for magicians and alchemists. the sorcerers believed it represented the footprint of a special kind of demon called a 'trud, and used it in ceremonies both to call up demons and to keep them away [gary jennings, black magic, white magic, eau claire, wi, the dial press, 1964, p. 51. also harry e. wedeck, treasury of witchcraft, new york, philosophical library, 1961, p. 135] the hexagram is used to conjure up demons, making them appear in this dimension to do the bidding of the witch. doc marquis (former illuminist satanist) confirms that hexagrams are used to call forth demons to place spells and curses on the intended victim. the word "hex" comes from this practice. the hexagram is also a symbol of the sex act and reproduction. masonic author, albert g. mackey provides

dge of research, 1965, p. 132, wes cook, editor] if this has not become evident to you, the occultist, the paganist, worship sex. they also worship most everything in nature, which fulfills the biblical definition of a paganist in romans 1:25 "because they exchanged the truth of god for a lie and worshipped and served the creature rather than the creator" speaking of the sexual connotation of the hexagram, another witch revealed "when the male triangle penetrates the female triangle, it produces the six pointed crest of solomon or hexagram, the most wicked symbol in witchcraft [david j. meyer, dancing with demons: the music's real master] the hexagram is the sign used in the royal arch in freemasonry. masonic author wes cook, writing in did you know? vignettes in masonry from the royal arc

le triangle, it produces the six pointed crest of solomon or hexagram, the most wicked symbol in witchcraft [david j. meyer, dancing with demons: the music's real master] the hexagram is the sign used in the royal arch in freemasonry. masonic author wes cook, writing in did you know? vignettes in masonry from the royal arch mason magazine [missouri lodge of research, 1965, p. 132] stated that the hexagram represented "balance and harmony" in all facets of the world. another masonic publication links the hexagram with the infamous chinese yang and yin symbol["the significant numbers, short talk bulletin, september, 1956, vol. 34, no. 9, p. 5] in summary, the hexagram is the most wicked, and one of the most powerful, of all symbols in witchcraft. it is used to call forth demons into this dim

e or with no circle, is the key symbol of witchcraft. both "good" and "evil" pentagrams are within freemasonry in abundance. the triangle- continued from previous article the triangle wasn't the first subject mentioned on this page because the pentagram is far more important to their practice of witchcraft. the triangle is part and parcel of the pentagram. the triangle plays a big part within the hexagram as well. the triangle was spoke about in part 2. it is very important. the other aspects of it will be covered here. freemasonry teaches man is becoming god to the occultist, the triangle is very important. it is used constantly in every conceivable manner. it is used either with the point up or down. when you see the point down, this represents the deity and is called the deity's triangl

elisk within a circle. the washington monument sits within a circle. freemasonry planned, designed, and created the w ashington monument. the obelisk is greatly revered in masonry, as a quick tour of any cemetery in new england will tell you. you can tell which graves are masonic by the obelisks as their headstone. of course, not all masons choose the obelisk for their headstone. the triangle and hexagram maso mong egyptians, the base nic author, r.h. mackenzie, states that "a [of the triangle] represented osiris, or the male principle; the perpendicular, isis, or the female principle; and the hypotenuse, horus, their son [kenneth r.h. mackenzie, the royal masonic cyclopaedia of history, rites, symbolism, and biography, new york, j.w. bouton, 1877, p. 743] thus, you can see that the hypote

ith the symbol of the tau w masonic symbolism of the tau gam, and the yoni, the male and female emblems of when he states "the phallus, or lin generation, are found in the triangle and the tau [clymer, the mysteries of osiris or ancient egyptian initiation, quakertown, pa, the philosophical publishing company, 1951, p. 131] masonic author, albert mackey, tells us of the sexual connotation of this hexagram "the triangle pointing downward is a female symbol corresponding to the yoni and the upward pointing triangle is the male, the lingam. when the two triangles are interlaced, it represents the union of the active and passive forces in nature; it represents the male and female elements [mackey, the symbolism of freemasonry, 1869, p. 195, 219, 361; also albert pike, morals and dogma, 1871, p

esents the union of the active and passive forces in nature; it represents the male and female elements [mackey, the symbolism of freemasonry, 1869, p. 195, 219, 361; also albert pike, morals and dogma, 1871, p. 13; also wes cook, editor, did you know? vignettes in masonry from the royal arch mason magazine, missouri lodge for research, 1965, p. 132] to the mason, the interlacing triangles of the hexagram depict sexual intercourse. this symbolism is pure, ancient satanism, period, end of paragraph. yin and yang is one of the most commonly used symbols today, including logos of many organizations and companies "yin and yang are considered to be opposites. yin represents eternity, dark, feminine, left side of the body, etc. yang is its opposite, and represents history, light, masculine, righ

arch mason magazine, missouri lodge of research, 1965, p. 34] i had always wondered about the distinctive black and white squares on masonic floors, as depicted on washington's apron, above. now we know they represent the extremely satanic concept of yin and yang, the "favorite of sorcerers" masons also use two triangles joined together to represent yin and yang. therefore, their depiction of the hexagram also depicts yin and yang. we have described the sexual connotation to the mason of the hexagram, above. however, masonry also teaches standard satanic lore about the yin and yang symbol. listen "thus the monad[#1] and the duad[#2] were the phallus and kteis of the greeks, the lingam and yoni of the hindoos (sic. and the yang and yin of the chinese [george oliver, the historical landmarks

john w. leonard and company, 1855, p. 118] the yin and yang symbol is also used to represent bisexuality and homosexuality within today's new age movement. it is also used to depict divination [dr. c. burns, masonic and occult symbols illustrated, p. 19-22] do not be deceived: freemasonry depicts yin and yang a little differently than a traditional new age, or occultist, or satanist. they use the hexagram and the black and white tile floors; but, their belief in yin and yang is identical to the satanist mysteries. but, why should we be surprised, for albert pike told us that freemasonry is "identical to the mysteries" masonic emblem of square and compass depicting sex masonic authors boldly state that the symbolism of the traditional square and compass of freemasonry represents the heteros

the compass and the square are thought of as depicting the heterosexual sex act. a most evil symbol before we leave the subject of the masonic emblem of the square and compass, i want to show you a particularly evil symbol depicting the square and compass. this scene depicts several unmistakable satanic images, tied in with the masonic emblem, also known as the square and compass. first, note the hexagram to the far left of the picture. remember, the hexagram is the most evil of all black magick symbols. witches have used it for years to cast curses on people; many people in the past few thousand years have died by having a hex placed on them. second, notice the sun over head in this picture. just as the egyptians did in the days when god cursed them and their religion, freemasons worship

FULLER J F C SECRET WISDOM OF THE QABALAH

is a negative existence towards a positive existence. metaphorically speaking, first the soul becomes boundless, because the restrictions are removed; then, as the sides of the elemental pyramid dissolve into illusion, does it become the boundless light, and symbolized as the microcosmic shin it beholds the macrocosmic shin, whereupon god (the four-dimensional world) is seen face to face, and the hexagram, the symbol of the great work, is formulated. there are many ways of turning this magical key, and not infrequently it is broken in the turning and with it the mind of man snaps into madness. in the west the key is often turned by piling symbol upon symbol until three-dimensional thought, so to say, is topped and the spirit is freed. in the east this process is usually reversed, and symbo

ated can see only its reflection, then magic is white. to hold it downwards so that the light burns among them, then magic is black. the first attitude is symbolized by the trident of neptune, the ruler of the unstable waters; the second by the threepronged fork of the medieval devil, by which souls are cast into hell. the united trident and fork are symbolized in the double shin, and also in the hexagram or seal of solomon or of david. like moths the uninitiated circle round these blinding lights and, becoming drunken on their brilliance, are scorched in their fire. as on the physical plane a man can become intoxicated on wine, and on the sensuous on love, and on the intellectual on knowledge, so also in the super-sensuous world can he become drunken on the energy of the spirit. woe to hi

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

pears to be in mathers' hand:before commencing any alchemical process, and at the different stages of it, bring the cucurbite, retort, crucible, or other vessel containing the matter, place it in the centre of the table and range the66thegoldendawntablets round it thus: white tablet with head (north, black and grey tablet with white pentacle (east, tablet with crystal (south, coloured tablet with hexagram (west (the operator stands in the south .thenendeavour according to the directions to seeinthe crystal and go to the alchemical plane corresponding under the sephira of (chokmah) where ask the governor of hylechtosend down the divine light into the matter, the lvx. perform what other opera255 tions you wish and then remove the tablets and continue the alchemical processes as usual. in the

GILBERT THE SORCERER AND HIS APPRENTICE

e: the spiritnaharthe one river.6pison6hiddekel'i'"1my'phrath\jgmox39. the square pyramid is attributed to the four elements: on the apex is the word ethmnmeaning essence: on the base is olamho'w,meaning world. 40. the calvary cross oftensquares refers to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube and the altar of incense.theazoth lecture3741. the hexagram of tiphereth is formed from the pillars on each side. in chesed is the water, in geburah is the fire and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is reflected from kether through tiphereth unto yes

GLOBAL FREEMASONRY

star as a symbol of the prophet solomon, but as a symbol of ancient egyptian paganism. an article in mimar sinan entitled "allegory and symbols in our rituals" relates a number of interesting facts about this matter: an equilateral triangle with three points equidistant from one another show that these values are equivalent. this symbol adopted by the masons is known as the star of david; it is a hexagram formed by the imposition of one equilateral triangle on another. today it is known as the symbol of judaism and appears on the flag of israel. but actually, the origin of this symbol is in ancient egypt .this emblem was first created by the templar knights which they began to use as symbolism in wall decoration in their churches. this is because they were the first ones to discover in jer

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

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

GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

roduction ritual to the elemental water principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the practicus gra fthe lesser ritual of the hexagram after learning to banish the elements, which is the purpose of the lbrp, one should learn to banish the planetary influences. the banishing ritual of the hexagram (brh) serves this purpose. like the lbrp, though, it is a minor banishing for lesser workings. before attempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. however

r banishing for lesser workings. before attempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. however, with this ritual and the lbrp, rituals such as israel regardie's middle pillar exercise can be performed -frater p.a.l. face east. perform the qabalistic cross as in the lbrp. perform the analysis of the keyword. trace the banishing hexagram of fire, in gold, 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

GOLDEN DAWN RITUALS A

spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be committed to memory with understanding of each section of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to memory [c] 6. s.i.r.h./s.b.r.h (commit to memory [c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7

GOLDEN DAWN RITUALS B

of m. in addition, the top portion of twklm is attributed to m. this is represented by the top portion being of a citrine color. this alludes to a deep and profound mystery. the mystery is that the macroprosopus is represented by hyha and is contained, yet hidden, within the symbol of the microprosopus. the symbol of the microprosopus is the pentagram, while the symbol of the macroprosopus is the hexagram. the pentagram is a most potent symbol and is the signet star of the microprosopus. it represents the operation of the eternal and divine spirit and the four elements under the divine presidency of the name, hwchy. to understand this profound mystery is of the greatest importance to the adept. the right arm of the pentagram is attributed to the element of n. it is represented by the kerub

left-hand position and follow the direction of the a. 11 when invoking the forces of the zodiac, make certain to erect an astrological scheme of the heavens for the time of working so that the adept will know what quarter or direction to face. the use of an ephemeris can be invaluable for this task. when working with the planets and in stubborn zodiacal cases, it may be more effective to use the hexagram ritual. the pentagram, when performed effectively, unites a force, a current, a color and a sound. each angle of the pentagram is assigned certain hebrew divine names from the angelic tablets. this can be seen in the expanded diagram at the beginning of this lesson. these divine names must be vibrated with the invoking and the banishing pentagram. let the adept again be reminded that the

GOLDEN DAWN RITUALS C C1

banishing earth pentagram, visualizing it russet. vibrate the names "mor dial hctga (ee-more dee-ahl heck-tay-gah. stab it on the last syllable. d) draw the sign of b in the center of the pentagram, visualizing it olive. vibrate the name "ynda" stab it on the last syllable. perform the zelator grade sign. step 6 perform the evocation of the archangels and finish with the qabalistic crofoc-c1 the hexagram ritual and the complete hexagram symbol r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 as in the manuscript on the pentagram, let the z.a.m. study well the complete symbol of the hexagram. as of the time of this writing, the complete symbol of the hexagram, as taught by our order, remains unpublished and unavailable to the uninitiated. let the z.a.m. study well this lesson and no

ed and unavailable to the uninitiated. let the z.a.m. study well this lesson and not confuse the material herein with the current published material available. the z.a.m. should create the symbol in its various colors on a black background. this symbol then should be studied and utilized for "skrying in the spirit vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operation of the seven planets under the presidency of the sephiroth and the letters of the seven lettered notarikon or name: atyrara. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm (see full page diagram of complete hexagram) ararita atyrara atyrara is a n

iagram of complete hexagram) ararita atyrara atyrara is a notarikon that forms the divine name of seven letters with the hebrew initials of the sentence: dja wtrwmt wtwdwjyy car wtwdja car dja "one beginning of his unity, one beginning of his individuality, his permutation is one" observe the diagram on the following page and you will notice, that like the pentagram, each re-entering angle of the hexagram issueth a ray. these rays are the radiation from the divine. therefore, like the pentagram, the hexagram is called the "flaming hexagram" and also the six rayed signet star. in most cases, the hexagram is traced with a single point uppermost. the hexagram is not an evil symbol when traced with the two points upward. the diagram of the complete hexagram should be traced on a black backgrou

ngle point uppermost. the hexagram is not an evil symbol when traced with the two points upward. the diagram of the complete hexagram should be traced on a black background. thou shall make it in the colours already taught in earlier grades. uppermost point l indigo lowermost point y violet right upperhand k blue right lowerhand c green 3 left upperhand f scarlet left lowerhand b orange center of hexagram a golden yellow 4 5 the uppermost arm is indigo and touches tud. tud, being a non-sephira, has the planet of l attributed to it. in esoteric thought, l is the oldest of all the planets. above the top point of the hexagram are the sickles of l. the three sephiroth of the divine supernals are attributed and written above: rtk, hmkj, hnyb, also written is tud. in the center of the top point

sj and is represented by the kingly scepter of k. in the center of the right upper arm is r which corresponds unto the second letter of the name atyrara. the left uppermost arm is scarlet. this arm is attributed to hrwbg and is represented by the sword and spear of f. in the center of the left upper arm is the letter a which corresponds unto the third letter of the name atyrara. the center of the hexagram is represented by the hexagon. it is to be colored a golden yellow and is represented by the bow and shaft of the greek god apollo. the center portion of the hexagram is attributed unto trapt. in the center is the letter r which corresponds unto the fourth letter of the name atyrara. the right lower point is green. this arm is attributed to jxn and is represented by the girdle of venus. i

is to be colored a golden yellow and is represented by the bow and shaft of the greek god apollo. the center portion of the hexagram is attributed unto trapt. in the center is the letter r which corresponds unto the fourth letter of the name atyrara. the right lower point is green. this arm is attributed to jxn and is represented by the girdle of venus. in the center of the right lower arm of the hexagram is the letter y, the fifth letter of the name atyrara. the left lower point is orange. this arm is attributed unto dwh and is represented by the caduceus of hermes. in the center of the left lower arm of the hexagram is the letter t. this is the sixth letter of the name atyrara. the bottom point is colored violet. this arm is attributed to dwsy and is represented by the bow and shaft of l

the name atyrara. the left lower point is orange. this arm is attributed unto dwh and is represented by the caduceus of hermes. in the center of the left lower arm of the hexagram is the letter t. this is the sixth letter of the name atyrara. the bottom point is colored violet. this arm is attributed to dwsy and is represented by the bow and shaft of luna. in the center of the lowest point of the hexagram is the letter a, the seventh letter in the name atyrara. around the outside of the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name atyrara. the hexagram rituals in the supreme ritual of the hexag

is the letter a, the seventh letter in the name atyrara. around the outside of the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name atyrara. the hexagram rituals in the supreme ritual of the hexagram, the hexagram is traced in accordance with the attributions of the sephiroth on the tree of life. the uppermost point or angle alludes to the supernals, but its point answereth to tud. the bottom angle answereth unto dwsy, and the remaining points of the hexagram or angles unto the remaining sephiroth of the microprosopus. the hexagram combines the two most opposing forces; that of fire and water. 6. l

in accordance with the attributions of the sephiroth on the tree of life. the uppermost point or angle alludes to the supernals, but its point answereth to tud. the bottom angle answereth unto dwsy, and the remaining points of the hexagram or angles unto the remaining sephiroth of the microprosopus. the hexagram combines the two most opposing forces; that of fire and water. 6. l a b c f k y 7 the hexagram, unlike the pentagram, is not traced in one continuous line. the unicursal hexagram, which was developed by g.h. frater s.r.m.d. is used for specific enochian workings where a continuous line is to be employed. let the adeptus minor be aware that in all workings of our order, in group or privately, the classical hexagram is preferred. all invoking hexagrams are to be traced following the

where a continuous line is to be employed. let the adeptus minor be aware that in all workings of our order, in group or privately, the classical hexagram is preferred. all invoking hexagrams are to be traced following the course of the sun. therefore, trace the line from left to right. banishing hexagrams are traced contrary to the course of the sun. when the adept is invoking a planet using the hexagram, it is traced in two triangles. the first triangle commences from the angle of the planet. put simply, begin from the sephira the planet is assigned to. the second triangle of the hexagram commences from the opposite angle of the first triangle. the symbol of the planet is traced in the center. the order has a very specific way of tracing the planetary symbols. this information appears in

raconis, let him/her trace it thus: p. the tail, cauda draconis, is traced thus: q. these forces are most easily invoked when the sun or moon is within them in the zodiac or in conjunction. remember, from your study of geomancy, p is benevolent, and q is malefic, except in very few cases. when invoking either of these two forces, thou shall vibrate the names and letters as given with a standard 5 hexagram (caution: it is of great concern and care that the z.a.m. observes with due caution that p and q are invoked during an eclipse, for they are the powers of the eclipse. in order for an eclipse to occur, both the sun and the moon must be in conjunction with them in the zodiac. the sun and the moon, thus, being at the same time either in conjunction or in opposition with each other. 9 when p

ion: it is of great concern and care that the z.a.m. observes with due caution that p and q are invoked during an eclipse, for they are the powers of the eclipse. in order for an eclipse to occur, both the sun and the moon must be in conjunction with them in the zodiac. the sun and the moon, thus, being at the same time either in conjunction or in opposition with each other. 9 when performing the hexagram rituals, it is important to complete the circle in the temple or working area. do not trace a circle around each hexagram unless you wish to confine its force to one place as in the charging of telesmata. superior and inferior triads each angle of the hexagram is in sympathy with either a superior planet or an inferior planet. the word "inferior" and "superior' denote a higher triad or a

around each hexagram unless you wish to confine its force to one place as in the charging of telesmata. superior and inferior triads each angle of the hexagram is in sympathy with either a superior planet or an inferior planet. the word "inferior" and "superior' denote a higher triad or a lower triad on the tree of life. the superior planets are l, k, f. the inferior planets are c, b, and 5. each hexagram is counter charged with its exact opposite. thus, k superior is counter charged with b inferior. let the adept study closely the diagram of the hexagram on the tree of life. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy in his or her workings as so many of the uninitiated, and give the 5=6 signs when doing the

GOLDEN DAWN RITUALS E

ity of rtk. beneath the white center of rtk is the red rose of five petals and the golden cross of six squares with four brightly painted green rays projecting out at the angels of the cross. thus, we have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchem

GOLDEN DAWN RITUALS F

h power and virtue, as to lead me by it towards the solution of the great secret. i invoke lapr, great archangel of trapt and lakym ruling the sun to aid and empower me in this work of art" step 9 let the adept recite the following from the book of genesis "and a river nahar went forth out of eden to water the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of the planets over the white portion of the rose cross. the hexagrams should be encircled. let the adept also vibrate the necessary names during the invocation of the hexagrams. take caution to use both the portion representing either the day or night house of the planet when holding the lotus wand. when invoking the hexagrams of the planets, begin with l, ending with 5, and then perform

GOLDEN DAWN RITUALS G

reby i do now consecrate this magical (name of the implement. confer upon it the utmost occult might and virtue that thou mayest judge it to be capable in all works of the nature of (name of the element, so that in it, i may find a strong defense and a powerful weapon wherewith to rule and direct the of the elements" step 12 let the adept take up the sword, trace over the implement in the air the hexagram of l, and recite the following invocation to the six seniors "ye mighty princes of the (name of the quadrangle, i invoke thee who art known to me by the honorable title and position and rank of seniors. hear my petitions o ye mighty princes, the six seniors of the (name of quadrangle, of the quarter of (name of the element) who bear the names of_(names of the six seniors of the appropriat

GOLDEN DAWN RITUALS K

and on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram (second adept performs this with black end of wand, holding it by the white band. on completing the circle in the east, he gives the 5=6 signs, and the analysis of the keyword) chief adept (advances to the altar without his wand, taking the cross from the altar, goes to the south, raises the cross above his head and slowly circumambulates the chamber with sol, repeating "and when, after a

GOLDEN DAWN RITUALS U1

e in this sphere of sensation, is placed a faculty even as a light is placed within a lantern. this is, in a certain sense, placed in the appeture of the upper part of the ruach where it acts on the rays from hmkj and hnyb which govern the reason- tud. this faculty can be thrown downward into the 6 ruach, and thence, can radiate into the nephesch. it consists of seven manifestations answer to the hexagram, and it is like the soul of the microprosopus or the \yhla of the human tetragrammaton. therefore, in the head, which is the natural and chief seat, are formed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother is th

GOLDEN DAWN RITUALS VENUSZAM16

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 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke kether, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter

t of union. formulate an astral banner of the east surrounding one's self "in the name of elohim and in the name of yhvh tzboath, i command ye, o ye dwellers in the realm of fire, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of nogah" step 7 go to the appropiate dirtection to begin the supreme invoking ritual of the venus hexagram. perform the keyword in the east. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of venus. say "o thou divine one, who dwellest in the majesty and desire of netzach, the seventh sephira. yhvh tzboath, lord of hosts, ruling in glory, magnificence and grace, look upon

hat it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters yhvh tzboath in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and lord of hosts netzach, the presence and power of thy holy archangel haniel that he may aid me with his power" step 10 draw the invoking hexagram of venus and in it the sigil of haniel. vibrate the name strongly "o ye gods of netzach, i conjure ye by the mighty name of yhvh tzboath lord of hosts, and by the name of haniel whose throne and seat ye are.elohim, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of elohim, and vibrate the

GOLDEN DAWN RITUALS Z1

as not properly attained to it. he is the immediate circulator of all communications from the second order. his sub-officers partake of his symbolism. his white cross and triangle represent the purification of 4 the outer order by m. cancellarius may wear a lamen like that of hierophant, but of yellow on a purple field, and depending from a purple collar; and he may bear a sceptre surmounted by a hexagram of amber and gold. the sceptres of the chiefs should be of the same color as their mantles, with a gold band to represent trapt, being the first grade of the inner order. the sword of imperator should have a plain scarlet hilt with gold or brass mountings, while the sceptre of praemonstrator should be blue with a gold band. the proper seat of the chiefs is beside the hierophant. if desire

s, emblematic of the soul. 5 the scarlet tetrahedronal capitals represent the o of test and trial, and between the pillars is the porchway of the region immeasurable. the twin lights which burn on their summits are "the declarers of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summ

the hierophant. the banner of the east is also partially explained in the portal "the field of the banner of the east is white, the color of light and purity. as in the previous case, the calvary cross of six squares is the number six of trapt, the yellow cross of gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of th

blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad, and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole and base should be white. the base represents the purity of the foundation, and the shaft, the purified will directed to the higher. the golden cross bar is that whereon the m

GOLDEN DAWN RITUALS Z2

t of the evocation, let the operator assure himself that everything which may be necessary, be properly arranged within the circle. if it be actually necessary to interrupt the process, then let him stop at that point, veil and record the sigil if it had been unbound or uncovered, recite a license to depart or a banishing formula, and perform the lesser banishing rituals both of the pentagram and hexagram. thus, only may he in comparative safety quit the circle. note: get the spirit into a white triangle outside the midheaven, then shall he speak the truth of necessity. h consecration of talismans a. the place where the operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesmata or material basis. e. in telesmata, the selection of the matter

GOLDEN DAWN RITUALS ZAM11

on high, and that i see not from the unholy lands, but only from the light of the supernals. grant unto me, i beseech thee, the power of the spirit to bring forth the brilliance of eternal splendor. let it course through my nephesh and purify it like mountain rain. let the eternal splendor be absorbed deep within me to my very ruach, unto the core of my very existence and life" step 4 trace the l hexagram with the sigil in the center "i entered this world as one who was alive, yet i was not. then i saw the light that shineth in the night standing upon a lonely hill, the light of the red rose upon the golden cross. oh thou beautiful one, thou red rose of life and light, teach me of death, teach me of life, teach me of self sacrifice, so that i may not shrink in my hour of trial, but that my

GOLDEN DAWN RITUALS ZAM14

epti on the mystic mountain" third adept "ex de nascimur" second adept "in yehashuah morimer" chief adept "per spiritum sanctum reviviscimus (the bell rings twenty-one timederequiem 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 step 1 2 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the east and perform the invoking ritual of the supernals by the hexagram while holding your lotus wand by the white band. trace the sigils in the air as they are vibrated. step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance

ble. lift me, i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to_(his/her name_ whose death to this earthly plane we do now commemorate. wherever_(his/her name_ may now be, and on whatever 3 plane he/she may now pursue his/her ideal, let him/her be blessed with a more divine rest and an utter cessation from strife" step 7 trace l hexagram with the sigil in center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto him/her, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will. should_(his/her name_ will to absorb into the infinite, or to be united with his/her chosen and preferred, or

GOLDEN DAWN RITUALS ZAM15

oice of fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times, grasping the wand by the white band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give the 5=6 signs and the analysis of the keyword. step 8 return to the west of the altar. turn to face the direction in which you have found f to be, standing so that the altar is between yourself and f for convenience. step 9 trace in the air the invoking pentagram of the sign that f is in. step 10 trace the invoking hexagram of f, vibrating "rwbg

f \ydm, may it be welded and tempered to unswerving strength and fidelity. may thy great archangel lamk bestow upon me courage wherewith to use it aright, and may the powerful angels of the order of the \yprc scorch with their flames the feebleness of purpose which would hinder my search for the true light" step 12 then, slowly trace in the air above the sword as if standing upon it, the invoking hexagram of f. do this with the lotus end, still holding the white band. step 13 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put down the wand. take up the cup and purify the new sword with n, making the cross upon it. put down the cup. step 15 take up the incense and wave it over the new sword. step 16 take up the new sword, and with it

still holding the white band. step 13 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put down the wand. take up the cup and purify the new sword with n, making the cross upon it. put down the cup. step 15 take up the incense and wave it over the new sword. step 16 take up the new sword, and with it, perform the lesser invoking ritual of the hexagram of f, and also perform the supreme invoking hexagram of f, repeating "atyrara" and "rwbg \yhla" lay down the sword. step 17 with the cup, purify the chamber as before. step 18 with the incense, purify as before. 6 step 19 perform the reverse circumambulation three times and say "in the name of hwchy, i now set free all spirits that may have been imprisoned by this ceremony" step 20 perfor

hexagram of f, repeating "atyrara" and "rwbg \yhla" lay down the sword. step 17 with the cup, purify the chamber as before. step 18 with the incense, purify as before. 6 step 19 perform the reverse circumambulation three times and say "in the name of hwchy, i now set free all spirits that may have been imprisoned by this ceremony" step 20 perform with the sword the lesser banishing ritual of the hexagram. step 21 perform the lesser banishing ritual of the pentagram. step 22 conclude with the qabalistic prayer. step 23 wrap up the sword with white silk or linen. henceforth, no one else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman 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 t

GOLDEN DAWN RITUALS ZAM16

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 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formula of the middle pillar, and invoke rtk, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the

line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of twabx \yhla and in the name of la, i command ye, o ye dwellers in the realm of n, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of qdx" step 7 go to the east to begin the supreme invoking ritual of the jupiter hexagram. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of k. say "o thou divine one, who dwellest in the majesty and love of dsj, the fourth sephira. la, source of the river gihon, god strong and mighty, ruling in glory, magnificence and grace, look upon me, i beseech thee

d love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters la in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and merciful king of dsj, the presence and power of thy holy archangel layqdx that he may aid me with his power" step 10 draw the invoking hexagram of jupiter and in it the sigil of layqdx. vibrate the name strongly "o ye brilliant ones of dsj, i conjure ye by the mighty name of la strong and mighty, and by the name of layqdx whose throne and seat ye are \ylmcj, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of \ylmcj, and vibrate t

GOLDEN DAWN RITUALS ZAM18

the brilliance of the eternal splendor to one who has now entered the invisible (state earthly name. lift me, i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to (state earthly name) who on this day of (date) has now transcended the veil into the land of the dead and away from the land of the living" step 7 s.i.r.h. of l. trace l hexagram with sigil in the center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is fa

GOLDEN DAWN RITUALS ZAM20

x, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the wand and take therefrom the fire wand. face south, raise the wand above your head, and slowly circumambulate in the path of a, saying "and when, after all the phantoms have vanished, thou shalt see that holy and formless o, that o which darts and flashes through the hidden depths of the universe, hear thou the voice of o

ice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who are shekinah and aima elohim, to look upon me in this ceremony which i perform to thine honor and for my own spiritual development. grant thine aid

GOLDEN DAWN RITUALS ZAM21

agus of water (scatters water around the edges of the circle beginning in the east sprinkling every few inches) says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire

GOLDEN DAWN RITUALS ZAM22

burn beyond repair. therefore, the adept will do well not to over expose him/herself to the potency of the solar talisman for too great a period at a time. temple furniture is to be arranged in 0=0 with the addition of the tablet of union and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble m

call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until the sensation of the divine force is present within the ruach, nephesh and the g uph. let the adept take as much time as necessary to contemplate the higher and divine genius. when the adept is rea

wla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of a and within it the sigil of lapr. vibrate the name strongly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm, come now unto 6 me. manifest yourself through me and fill my sphere with yo

y: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm, come now unto 6 me. manifest yourself through me and fill my sphere with your magical power of trapt to accomplish this work of art. step 5 draw the sigil of \yklm before you within the hexagram. vibrate the name the number of times there are letters in the name. say: command unto me the presence of lakym the angel of a and his intelligence laykn that they may empower and consecrate this symbol most potent and powerful. step 6 draw the sigil of lakym, vibrate it, and then draw the sigil of laykn, and vibrate it as well using the vibratory formula. say: i conjure ye potently to ma

GOLDEN DAWN RITUALS ZAM8

it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tremendous force for the letter h, the feminine aspect, the letter of the great supernal mother \yhma amya. if we reflect from every second point of the symbol of the hexangle, it would then be titled a hexagon. when it is reflected from every third point, it then takes on the form of the hexagram. this symbol, the hexagram, directly refers to the sephira trapt. the hexangle is a fitting representative for the powers of the hexad which operates through nature. the hexad does this by the dispersal of rays of the various planets and the zodiacal emanations penetrating through the a. those who wish to pursue astrology will understand that a sextile is both powerful and good. if we tak

the hexad does this by the dispersal of rays of the various planets and the zodiacal emanations penetrating through the a. those who wish to pursue astrology will understand that a sextile is both powerful and good. if we take the number of degrees of the great circle and cut it off at sixty degree angles, we form this astrological sextile aspect. it is not quite related to the a nature as is the hexagram. it should be remembered that the suffix"-gon" really relates to the dispersion of energy, the distribution of energy, and a radiation of force. when a hexagram is used as the diagram, it represents concentrated force. both are applicable, the hexagon would be for spreading energies and the hexagram would be for specific or concentration of energies, as well as sealing. you should remembe

rgy, and a radiation of force. when a hexagram is used as the diagram, it represents concentrated force. both are applicable, the hexagon would be for spreading energies and the hexagram would be for specific or concentration of energies, as well as sealing. you should remember that at times in magical workings, both of them may be employed, but the hexagon always initiates the whirl. we call the hexagram the signet star of the macrocosm. it is the sign of the macrocosm, the greater or outer world. the six angles easily represent the six-day period of creation as depicted in genesis, while its synthesis can be akin to the seventh day, a period of rest. this is summed up by its hexagonal center. 10 let us divert a moment to the subject of the unicursal hexagram. for years, it was thought by

rocosm, the greater or outer world. the six angles easily represent the six-day period of creation as depicted in genesis, while its synthesis can be akin to the seventh day, a period of rest. this is summed up by its hexagonal center. 10 let us divert a moment to the subject of the unicursal hexagram. for years, it was thought by followers of aleister crowley that he had invented this particular hexagram. after studies of early order documents, it was determined that the unicursal hexagram was used by early member of our order of the r.r. et a.c. it is believed that the mathematician, pascal, invented the unicursal hexagram. he lived about the time of john dee. there are some specific workings where john dee and kelly were commanded by angelic forces to use a hexagram that was not drawn i

athematician, pascal, invented the unicursal hexagram. he lived about the time of john dee. there are some specific workings where john dee and kelly were commanded by angelic forces to use a hexagram that was not drawn in two strokes of the pen or wand, but by a single stroke. this, however, was not widely employed by our founders, but was used for those specific enochian workings. the unicursal hexagram employs or denotes the rulership of presidency of the a and 5 over the four elements. all of these are united in as they come together. there is some information about the unicursal hexagram in various books which will be covered in higher grades for those of you who would wish to pursue this hexagram and its workings. in regards to the traditional hexagram, which is often times called th

of you who would wish to pursue this hexagram and its workings. in regards to the traditional hexagram, which is often times called the star of david or jewish star. it represents the force of the planets acting through the various signs of the zodiac. this is very powerful and effective in sealing the astral image of nature under the presidency of the sephiroth, as well as the seven palaces. the hexagram is especially attributed to a. this symbol is one of great power and of great strength. in it are both the combination of the pentagram and the cross, thus, forming a very potent and positive triad which are in harmony with each other. the heptangle refers to the seventh sephira of jxn. as we disperse the power of the seven planets through the week and the year, we have the creation of th

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

an magick, and the aethyrs. detailed figures of the watchtower squares can be found in the appendices. the methods of their construction are given in enochian magic which is considered prerequisite reading. 7 similarly, practical exercises for invocations are in enochian magic and are not repeated here. if you planto practice enochian magick, you will need to memorize the pentagram ritual and the hexagram ritual presented in this manual because these will be used in most of your operations.you will also need to construct your own magical weapons, robe, and talismans, and begin a magical diary. the test will be up to you. if you already have some experience then you should be able to begin at your own level and pace without difficulty. if you are a novice or beginner, then you should practi

ur mirad, then you can use your psychic circle to conduct your operations. successful construction of a psychic circie will allow you to conduct your magical operations anywhere and at any time. whether you use a physical or mental circle, it must be properly consecrated before any operation. this includes an appropriate banishing ritual. in enochian magick, you can use the banishing pentagram or hexagram rituals, or both. however, it is not enough to simply draw the pentagram or hexagram in the air. your physical actions must always be accompanied by appropriate mental activities. one of the most effective mental methods of consecrating a circle is to imagine a powerful psychophysical force, like a mist, emanat ing from your body. let it swirl around the atmosphere of the drele. let it gr

ician, is that of your own holy guardian angel. an exercise for such an invocaron is presented later in this manual. 88 an enochian invoking ritual the following ritual has been adapted from the golden dawn's invocation ritual called the 'formula of opening by watchtower (i.e, regardie's watchtower ceremony. step 1. use your sword to perforan the appropriate banishing rituals of the pentagram and hexagram. the enochian pentagram and hexagram rituals are given later in this manual. step 2. enter your body of light. hold your wand before you. stand facing the watchtower of fire in the south. see fue radiate from your wand and say: behold, all the phantoms have vanished, arad i see that sacred and formless fire; the fire that llames and consumes the hidden depths of the universe, and i hear t

taining a total of 21 regions and 26 letters. the symbolism of the rose is as follows: 1. the inner three regions surrounding the central circle symbolize the active cosmic elements of water, air and fire which surround, and operate upan, the earth. 2. the second row of seven letters represents the seven sacred planets. 3. the third and outermost row of eleven regions represents the pentagram and hexagram united (5+6=11. 4. each region of letters represents a petal of the rose. using aik bkr (reference aik bkr and the aethyrs later in this manual) the petals/regions add to 3 (3+7+11 21=2+1=3, the number of rows in the rose. the rose is used to determine the sigils for the deities of the four watchtowers. begin with the first letter f the narre in the corresponding petal of the rose. draw s

eps 66 through 9. these mames are from the tablet of union. step 10 calls upan the mames of the four great igngs of the watchtowers. while executing this ritual, you must be able to "see" the flaming pentagrams in the air alter tracing them with your wand. at the end of step 10 you should be able to feel the four kings and yourself together as a living pentagram. 101 hexagrams of the elements the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work. aleister crowley, gematria the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth. usuaily, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of dif ference from the

interlaced, and hence of the end of the great work. aleister crowley, gematria the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth. usuaily, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of dif ference from the pentagram. the golden dawn's the ritual of the hexagram when invoking, evoking, or banishing deities of the watchtowers you should always include tracing the proper hexagram. in addition to the hexagrams describeci in enochian magic, the following may also be used: fire. face toward the south and trace the hexagram of fire as follows: 102 notes: trace two equal triangles pointing upward. trace the upper triangle first in the direction shown fo

ams describeci in enochian magic, the following may also be used: fire. face toward the south and trace the hexagram of fire as follows: 102 notes: trace two equal triangles pointing upward. trace the upper triangle first in the direction shown for invoking or banishing. the second triangle begins at the center of the first and is traced in the sanee direction. earth. face the north and trace the hexagram of earth as follows: notes: trace the upper triangle first in the direction shown. the second triangle intersects the first and points downward. air face the east and trace the hexagram of air as follows: 103 notes: trace the upper triangle first in the direction shown. the second is inverted and the bases coincide. water pace the west and trace the hexagram of water as follows: 104 notes

ard. air face the east and trace the hexagram of air as follows: 103 notes: trace the upper triangle first in the direction shown. the second is inverted and the bases coincide. water pace the west and trace the hexagram of water as follows: 104 notes: the first triangle is traced the same way for all of the hexagranas. here the second triangle is inverted and the apexes coincide. 105 an enochian hexagram ritual use the following ritual in your magical operations for banishing or invoking, or make modifications to it as you will. it is an enochian adaptation of the golden dawn's lesser ritual of the hexagram and is normallyperformed alter the pentagram ritual. step 1. stand with your feet together, your left arm clown at your side and your right arm across your body holding your wand (or o

you will. it is an enochian adaptation of the golden dawn's lesser ritual of the hexagram and is normallyperformed alter the pentagram ritual. step 1. stand with your feet together, your left arm clown at your side and your right arm across your body holding your wand (or other weapon) upright in front of you. step 2. turn to the east and say ivitdt((ee-veh-eeteh-deh-teh) while tracing the yellow hexagram of air before you. vibrate one letter of this sixlettered formula as you trace a corresponding side of the hexagram. then say, behold, the burning sanies of truth that consume sorrow, sin and death. step 3. turn to the south and say ztztzt (zod-tehzod-teh-zodteh) while tracing the red hexagram of fire before you. vibrate one letter of this sixlettered formula as you trace a corresponding

air before you. vibrate one letter of this sixlettered formula as you trace a corresponding side of the hexagram. then say, behold, the burning sanies of truth that consume sorrow, sin and death. step 3. turn to the south and say ztztzt (zod-tehzod-teh-zodteh) while tracing the red hexagram of fire before you. vibrate one letter of this sixlettered formula as you trace a corresponding side of the hexagram. then say, behold, the way of love is to sacrifice all into the cup. step 4. turn to the west and say ivitdt in the same manner as in step 2 but trace the blue hexagram of water. 106 step 5. turn to the north and say ztztzt in the serme manner as in step 3 but trace the black hexagram of earth. step 6. extend your arms outward in the form of a cross while still facing the north and say, b

ers of these formulas. while executing this ritual, you must be able to "see" the flaming hexagrams in the air alter tracing them with your wand. the four holy names of divinity spoken in step 6 107 are explained in enochian magic and shown in figure 9, appendix a. these four names of power together with the ultimate duality of object (the universe) and subject (your own self) constitute a living hexagram. 108 wand invocation the following is a ritual that you can conduct to consecrate your magical wand: step 1. consecrate a circle. step 2. hold your wand in yy o u r right hand, face the watchtower of fire and say, edlprnaa (eh-del-par-nah-ah, i invoke you from the watchtower of fire to come forward and instill the power of change within my wand (see the power to produce changes entering i

be similar to figures 1 through 16 in appendices 13 or c exceptthey should be in brightcolors. if desired, you can make the squares into tnutcated pyrantids like those shown in figures 15 through 31, appendix a. in any case use appropriate colors. step 1. consecrate a work area by conducting the ritual of the pentagram for banishing. face the corresponding direction and with your wand, trace the hexagram of the appropriate watchtower in the air before you in the corresponding color of the tablet. step 2. place the card with the desired region in front of you. you may need to pin iit to a wall orto an appropriatety colored drape. it should be at eye leve. step 3. hold the appropriate magical instrument. this will depend on the region you are viewing and the exact nature of your objective

advance to the following exercise: preparation. in addition to the cards used in the beginning exercise, you must memorize the signposts of the desired square. this includes the proper call, the enochian names of power and the presiding egyptian deity and sphinx if the goal is one of the lesser watchtower squares. step 1 consecrate the area around you by executing the rituals of the pentagram and hexagram for banishing. use an appropriate magical formula. steps 2-5 of the beginning method.(see page 118) step 6. recite the appropriate cali (see enochian magic for details an the calls. vibrate the names of power in appropriate order: the holy name, the great king, the six seniors, the two calvary cross angels, the archangel, and the angel. step 7. concentrate on the door before you and the k

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

th the point downward and a line parallel to the base, symbolizes earth; the triangle above, with a line parallel to the base but with the point upward, represents air; the upper triangle on the right of the pentagram, with the point downward, symbolizes water; the lower small triangle on the right, with the point upward, represents fire. on the lower arm of the figure, below the large rose, is a hexagram. symbol of the macrocosm.composed of two interlaced triangles. at its points are inscribed the six planets, according to the ancient astrological tradition: at the bottom is the moon, at its right is venus, followed in turn by jupiter, saturn, mars, and mercury. at the center of the hexagram is the sun. the order of arrangement of these symbols conforms to certain kabalistic rituals. the

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

g you both a very happy new year and success in x:xxx [i.e, alchemy. i have been too busy to touch my chemicals yet. in haste. thealchemist of the golden dawn chacombe vicarage 14 october 1892 37 72 74 the a !chemist of the golden dawn quabalah, is potent to expel these creatures. they say also that the burning of fir cones drives them away, but i have never tried it. read about the pentagram and hexagram in eliphas levi. do you know any jew qabalist who would do it for you? it is a pity but you had belonged [the sense is 'that you do not belong] to our rosicrucian society [i.e, the golden dawn, in which all these things are taught. the t[heosophical] s[ociety] teaches very high things, but omits the practical details. in this, our order is ancillary to the t.s. however, there are several

KNOWLEDGE LECTURE FOUR

low are the geomantic figures and their zodiacal attributions! p puer& o puella@ v amissio* rubeus# albus( u acquisitio$ m populus) x carcer$ n via_ z tristitia% s fortuna major+ y laetitia% t fortuna minor q caput draconis^ w conjunctio r cauda draconis lineal figures of the planets below are the numbers and lineal figures of the planets: saturn 3 triangle jupiter 4 square mars 5 pentagram sun 6 hexagram venus 7 heptagram mercury 8 octagram moon 9 enneagram this topic is considerably elaborated in a very important document entitled polygons and polygrams. there are a number of drawings to illustrate each point made. the magical squares of the planets they are formed of the squares of the number of the planet, arranged so as to yield the same number each way. the number of the sum of each

LEMEGETON

ovam& ars notaria &c. these bookes were first found in the chaldean& hebrew tongues at hierusalem, by a jewish rabbi& by him put into the greeke language& from thence into ye latine, as it is said &c. appendix- other examples of some of the drawings sigil for baal, from harl. 6483. sigil for agares, from harl. 6483. sigil for vasago, from harl. 6483. magical circle and triangle, from sloane 3648. hexagram to be worn as a lamin, from the hebrew manuscript of the clavicula salomonis (sepher mafteah shelomoh, fol. 38a. gollancz, fol. 38a. or. 14759 pentagram, from harl. 6483. the magic ring, from sloane 2731. brass vessel, from sloane 2731: sigil for carmasiel, from harl. 6483. sigils for some of carmasiel's dukes, from harl. 6483. the seal of solomon, from harl. 6483. seal of solomon from th

LIBER O

emently roared forth, as if by the concourse of ten thousand thunders; and it should appear to him as if that great voice proceeded from the universe, and not from himself. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. iv. i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows- the lesser ritual of the pentagram i. touching the forehead say ateh (unto thee, ii. touching the breast say malkuth (the kingdom, iii. touching the right shoulder, say ve-geburah (and the might, iv. touching the left shoulder, say ve-gedulah (and the glory, v. clasping the hands upon the breast, say le-olahm, amen (to the ages, amen. vi

ther attributions see 777 lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: ynda (adonai. k' s i\ h n\ i g n g the sign of 1= 10. advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1= 10) is particularly attributed to the element of earth, see 777 lines 10 and 32 bis. the lesser ritual of the hexagram. this ritual is to be performed after the "lesser ritual of the pentagram (i. stand upright, feet together, left arm at side, right across body, holding wand or other weapon upright in the median line. then face east and say (ii. i.n.r.i. yod, nun, resh, yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iaw (iii. extend the

an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon (see illustration (vi. cross the arms on the breast, and bow the head and say "the sign of osiris risen (see illustration (vii. extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii. with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (atyrara- this word consists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper triangle and trace it in dextro- rotary direction. the top of the lower triangle and trace it

his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper triangle and trace it in dextro- rotary direction. the top of the lower triangle and trace it in dextro- rotary direction. the top of the lower should coincide with the central point of the upper triangle (ix. trace the hexagram of earth in the 2\ south, saying "ararita. this hexagram *1 has the apex of the lower triangle pointing- downwards, and it should be capable of/ inscription in a circle\ 1 (x. trace the hexagram of air in the 2/ west, saying "ararita. this hexagram/ is like that of earth; but the bases of the/ triangles coincide, forming a diamond -383 (xi. trace the hexagram of water in the/ north, sayin

in the 2\ south, saying "ararita. this hexagram *1 has the apex of the lower triangle pointing- downwards, and it should be capable of/ inscription in a circle\ 1 (x. trace the hexagram of air in the 2/ west, saying "ararita. this hexagram/ is like that of earth; but the bases of the/ triangles coincide, forming a diamond -383 (xi. trace the hexagram of water in the/ north, saying "ararita# this hexagram has the lower triangle placed\ above the upper, so that their apices coincide (xii. repeat (i-vii. the banishing ritual is identical, save that the direction of the hexagrams must be reversed. the greater ritual of the hexagram. invoking banishing- 2 *2 *1 1# 1 2 *1* 2* 1 *2- 2# 1/ 4:9# 6:7-*5:8 3:10- 2:4* 2:11/*1:12^ 1:12- 6:7* 4:9 3:10 5:8-*2 *1- 1# 2/ to invoke or banish planets or zod

lower triangle placed\ above the upper, so that their apices coincide (xii. repeat (i-vii. the banishing ritual is identical, save that the direction of the hexagrams must be reversed. the greater ritual of the hexagram. invoking banishing- 2 *2 *1 1# 1 2 *1* 2* 1 *2- 2# 1/ 4:9# 6:7-*5:8 3:10- 2:4* 2:11/*1:12^ 1:12- 6:7* 4:9 3:10 5:8-*2 *1- 1# 2/ to invoke or banish planets or zodiacal signs. the hexagram of earth alone is used. draw the hexagram, 385- beginning from the point which is attributed to the planet you are dealing with (see 777 col. lxxxiii. thus to invoke jupiter begin from the right hand point of the lower triangle, dextro-rotary and complete; then trace the upper triangle from its left hand point and complete. 1\ 2# trace the astrological sigil- of the planet in the centre o

hexagram, 385- beginning from the point which is attributed to the planet you are dealing with (see 777 col. lxxxiii. thus to invoke jupiter begin from the right hand point of the lower triangle, dextro-rotary and complete; then trace the upper triangle from its left hand point and complete. 1\ 2# trace the astrological sigil- of the planet in the centre of/ your hexagram\ for the zodiac use the- hexagram of the planet which *2-*1 rules the sign you require (777, col. xxxviii) but draw\ the astrological sigil of the- sign, instead of that of the 1 *1 planet *2 2# for caput and cauda draconis use the lunar hexagram, with the sigil of cauda draconis or caput draconis. to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresp

LIBER 777

ross (plane, table of shewbread enneagram 14. heptagram 15. puer* 16. amissio* 17 swastika albus* 18. populus and via* 19. fortuna major and fortuna minor* 20. conjunctio* 21. square and rhombus 22 greek cross solid, the rose (3+ 7+ 12) puella 23. those of cy triplicity 24. rubeus* 25 the rose (5 x 5) acquisitio* 26 calvary cross of 10, solid carcer* 27. pentagram 28. tristitia* 29. laetitia* 30. hexagram 31. those of by triplicity 32. triangle 32 bis. those of ey triplicity 31 bis. table of correspondences 16 l* transcendental morality [10 virtues (1-10, 7 sins (planets, 4 magick powers (elements] li. the coptic alphabet. numeration of col. li. english equivalent of col. li. 0. 1 pyrrho-zoroastrianusm (accomplishment of great work# 6 st 2 devotion. sz 3 silence. tt 4 obedience/ 8 5 energy

arath ophiel mercury samma vaca 13 (369) yadwmcj chasmodai phul silver samma sankappo 14 (175) lamdq qedemel hagith copper samma kammanto 21 (136) lamsh hismael bethor tin samma ajivo 27 (325) labxrb bartzabel phaleg iron samma vayamo 30 (666) trws sorath och gold samma samadhi 32 (45) lazz zazel arathron lead samma sati and samaditthi cxcii. english of col. lxxxii lxxxiii. the attribution of the hexagram. 12 right speech left lower point 13 right aspiration bottom point 14 right conduct right lower point 21 right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the word. right view-point. top point table iv 21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lxxxvii

r boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 1010 a young woman crowned and veiled 1 =108 zelator 0 =08 neophyte 1st order water turned to blood cxxiii. english of col. viii, lines 1-10 cxxiv. the heavenly hexagram. cxxv* seven hells of the arabs. cxxvi. their inhabitants. cxxvii* seven heavens of the arabs. 0. 1 dual contending forces& 2 hinderers# 3 concealers' daath] h wiyah hypocrites dar al-jalai 4 breakers in pieces% jahim pagans or idolaters dar as-salam 5 burners$ sakar guebres jannat al-maawa 6 disputers! sa ir sabians jannat al-khuld 7 dispersing ravens. hutamah jews jannat al-naim 8 decei

can tell from the table of transliteration conventions, this is equivalent to the hebrew x (described helpfully as spiritus asperrimus 2 under dental consonants. while this may be a little awkward and confusing, i would submit it is to be preferred to a transliteration scheme which manages to give the same transliteration for two different chinese characters (vide the wilhelm-baynes i ching, s.v. hexagram 63. the main traditional glosses to the trigrams are: 7 heaven, sky 6 water (marsh or lake) 5 fire, sun, lightning 4 thunder 3 wind and wood 2 water (rain, clouds, springs, moon 1 hill or mountain 0 earth additional traditional correspondences can be found in the eighth wing (appendix v. in the legge edition, shuo kwa/ discussion of the trigrams in part ii of the wilhelm-baynes edition* c

LIBER ALEPH

be well for thine instruction if thou study upon hese my words, and found upon them a system. o my son, forget not therein the arcanum of their balance and proportion; for herein lieth the mystery of their holiness. o liber aleph vel cxi 108 dd de stella macrocosmi (of the star of the macrocosm) hus far then concerning the pentagram, how it is of the cross, and its virtue of the highest; but the hexagram is for the most part a detail of the formula of the rose and cross. already have i shewed unto thee how the most holy trinity is the yang; but the spirit, and the water (or fluid) and the blood, that bear witness in the inferior, are of the yin. thus the operation of the hexagram lieth wholly within the order of our plane, uniting indeed any soul with its image, but not transcendentally

LIBER CHANOKH

the sign of the god set fighting. purify with fire and water, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over the fish of the sea and over the fowl of the air; and over every creeping thing that creepeth upon the earth. and the elohim created at

h in the qabalistic world corresponding (thus fire. atziluth, water. briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott.s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv .the heavenly hexagram. and to the tarot trumps corresponding. 15: see regardie (ed, the golden dawn, vol. iv. 16: suit by element of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the signs or elem

LIBER COLLEGII SANCTI

ardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james eschelman fs book the magical and mystical system of the a a according to this the neophyte robe was plain black with a hood and the symbols added were as follows: zelator: silver eye in a triangle on the forehead; practicus: hexagram of 48 rays (silver) around the triangle; philosophus: calvary cross of six squares (in various colours) on the breast; dominus liminis: rose emblem at the centre of this cross. contra this, it has been suggested that the dark-coloured hooded robes with a rose cross on the breast and the eye in a triangle surrounded by a 48-rayed hexagram on the forehead of the hood, as worn by crowley and

LIBER CXX

he matter of the directions, there are several markouts that make unclear whether he intends to use the ordinary elemental directions: e. air, s. fire, w. water, n. earth (as is implied in liber samekh, and used in the lesser pentagram, star ruby and others) or if he intends the directions of the cherubic signs (as in the planetary stations: e. fire, s. earth, w. air, n. water (used in the lesser hexagram, the star sapphire and others) or even the directions in liber reguli: n. air, s. fire, e. earth, w.water. the only set of directions that agree with the order of the spell itself (ignoring markouts on the directions) and go in order of the verse to be said, is that of the elemental directions, which i have used. there are a couple of other lacunae that i have not attempted to fill in, th

LIBER DCCCLX JOHN ST

th he sees, and the life of nature whose name is sorrow, and the word that quickeneth these, and his own self.and when he hath recognised these four in their true nature he passes to the altar once more and as the apex of john st. john 33 a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible. behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon fs new summons he.to his surprise.finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended

nd that i had hurt myself so this morning with it that i cannot bear it at all, even with the pillow to support the instep. i will just try and do a little pr.n.y.ma, to see if i can john st. john 81 stay doing any one simple thing for ten minutes at a stretch! 11.30. twenty-five breath-cycles. but it nearly killed me. i was saying over the ritual, and did so want to get to the formulation of the hexagram at least, if not to the reception. as it was, i broke down during the passage of the pylons, luckily not till i had reached that of tahuti. but it is a good rule; when in doubt play pr.n.y.ma. for one can no longer worry about the path: the question is reduced to the simple problem: am, i, or am i not, going to burst? i got all the sweating and trembling of the body that heart could desir

LIBER DCLXXI VEL PYRAMIDOS

i! bar in northeast asar (rubric as before) in east. see thoth. silence. vel pyramidos 9 bar in southwest. asar (rubric as before) in west. see nature (c. contemplates self, in silence) i will not look uon thee more, for fatal is thy name. begone! false phantom, thou shalt pass before the frowning forehead of the sun. i know thee, and i pass thee by. for more than thou am i. at altar. formulating hexagram. now witness ye upon the earth, spirit and water, and red blood! witness above, bright babe of birth, spirit, and father. that are god! as babe in egg, being born. for silence duly is begot and darkness duly brought to bed. the shroud is figured in my thought, the inmost light is on my head. unbind. sign of enterer. attack! i eat up the strong lions. i! fear is on seb, on them that dwell

LIBER HHH

ed if it be possible in a place set apart and consecrated to the works of the magic of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough if thou cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practiced at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. liber hhh 6 then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one ti

LIBER LVII

ed on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yo. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades* inspiration, equilibrated produces material energy [note added by ac to a copy of equinox i (5, as transribed by yorke. in the seed of the magus the universe is latent [note by ac, source as above. love balanaces the universe (x(-x= 0 [note by ac, source as above] for [this] read .the emperor is born of the queen to the wanderer [note by

great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man.s will, of the evil 4 dominated by man.s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer.s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in via as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this only develops in i

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. 414. twgh, meditation, the 1 dividing the accursed 4. also rwa [ws ya, the limitless light. 418. tyj, cheth. arbadahabra, the great magic word, the word of the aon. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. ah tyb, the house of he the pentagram; see idra zuta qadisha, 694 .for h formeth k, but j formeth dwy..77 both equal 20. 74 [marcelo motta took this number on declaring himself a master of the temple. t.s] 75 [the reference is to one of the golden dawn admission badges. t.s] 76 [co is also the hebrew names for the constellation of the great bear. t.s] 77 [comparing this with the mathers

a direct quote; the relevant paragraphs are 696 and 697. t.s] 50 liber lviii note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= j= 8. by aiq bkr, abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418= 22 19, manifestation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r (2) hrb= 207, aur, light rbd= 206, deber, voice. the

verse letters] a a a b a r h d a b r (2) hrb= 207, aur, light rbd= 206, deber, voice. the vision and the voice. a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa

LIBER LXVII THE SWORD OF SONG

dispute the validity of his logical processes, but who shrinks in horror from the inevitable conclusion; he supposes there must be something wrong somewhere, and concludes that the sole use of reason is to discover its own inferiority to faith. as deussen3 well points out, faith in the christian sense merely amounts to 1 the conception of satan as a positive evil force; the lower triangle of the hexagram. 2 encyclopedia britannica, art. metaphysics. 3 .the principles of metaphysics. macmillan. an essay in ontology 93 being convinced on insufficient grounds.1 this is surely the last refuge of incompetence. but though, always on the original hypothesis of the infinity of space &c, the advaitist position of the vedantists and the great germans is unassailable, yet on practical grounds the dv

LIBER LXXVIII

one of the ace of wands. xvii the lord of the wide and fertile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse fs feet is fertile land with ripened corn. in one hand he bears a sceptre surmounted by a hexagram: in the other a pentacle like that of the zelator adeptus minor. unless very well dignified he is heavy, dull, and material. laborious, clever, and patient in material matters. if ill dignified, he is avaricious, grasping, dull, jealous; not very courageous, unless assisted by other symbols. rules from above 20 of e to 20 of f. b of e king of gnomes. a description of the cards of the taro

from cup, sea ibis, crayfish issuing from cup, river scorpion, eagle; serpent issuing from cup, lake dolphin lotus, sea with spray, turtle from cup winged brown horse, driving clouds, drawn sword head of man severed, cumulus clouds, drawn sword arch fairies winged, whirling hair, nimbi, drawn sword and sickle silver altar, smoke, clouds, drawn sword light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept barren land, fan, light one side only, sceptre with cube, orb of gold flowerly land, bull, sceptre with orb and cross, orb held downward grass, flowers, grove of trees, sceptre with disk, pentacle like that in ace crests winged black horse fs head leopard fs head, winged lion fs head, winged tiger fs head peacock with opened fan ibis eagle swan winged hexagram w

LIBER MMCMXI NOTE ON GENESIS

lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life.the rose and cross of life; and the symbol of venus. 4. 1. 2. 3. 6. 5. 7. fig. iii.third symbol. by producing the paths whereby the forces of the three (see second symbol) were concentrated into four, we find they read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation* further, this reflected triangle showeth forth the evol-ution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= 10= y= atziluth 1+ 2+ 3+ 4+ 5= 15= hy= briah 1+ 2+ 3+ 4+ 5+ 6= 21= why= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7= 28= 2+ 8= 10 assiah the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest.the work of creation accomp

LIBER O

rception to return, the better* see illustration in equinox vol. i. no. 1 .blind force. or the thumb, the fingers being closed. the thumb symbolizes spirit, the forefinger the element of water [note added in the version of .liber o. in magick in theory and practice. see illustration in equinox vol. i. no. 1 .the silent watcher. liber o vel manvs et sagitta 6 iv 1. the rituals of the pentagram and hexagram must be committed to memory. they are as follows. the lesser ritual of the pentagram (i) touching the forehead, say ateh (unto thee (ii) touching the breast, say malkuth (the kingdom).8 (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen

ines 9 and 11) the pentagrams of earth invoking aab a n i s h i n g name: a d n i (adonai. the sign of 1 =10: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (see illustration (the grade of 1 =10 is particularly attributed to the element of earth. see .777. lines 10 and 32 bis. svb figvra vi. 9 the lesser ritual of the hexagram this ritual is to be performed after the .lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right arm across body, holding the wand or other weapon upright in the median line. then face east, and say (ii) i. n. r. i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao (iii)

at an angle of sixty degrees to each other above the head, which is thrown back, and say .the sign of apophis and typhon (see illustration (vi) cross the arms on the breast, and bow the head, and say .the sign of osiris risen (see illustration (vii) extend the arms again as in (iii) and cross them again as in (vi, saying .l.v.x, lux, the light of the cross (viii) with the magical weapon trace the hexagram of fire in the east, saying .ararita (atyrara) which word consists of the initials of a sentence which means .one is his beginning; one is his individuality: his permutation is one. e liber o vel manvs et sagitta 10 this hexagram consists of two equilateral triangles, both apices pointing upwards. begin at the top of the upper triangle and trace it in a dextro-rotary direction. the top of

sentence which means .one is his beginning; one is his individuality: his permutation is one. e liber o vel manvs et sagitta 10 this hexagram consists of two equilateral triangles, both apices pointing upwards. begin at the top of the upper triangle and trace it in a dextro-rotary direction. the top of the lower triangle should coincide with the central point of the upper triangle (ix) trace the hexagram of earth in the south saying .ararita. this hexagram has the apex of the lower triangle pointing downwards, and it should be capable of inscription in a circle. e (x) trace the hexagram of air in the west, saying .ararita. this hexagram is like that of earth; but the bases of the triangles coincide, forming a diamond. e (xi) trace the hexagram of water in the north, saying .ararita. this

ike that of earth; but the bases of the triangles coincide, forming a diamond. e (xi) trace the hexagram of water in the north, saying .ararita. this hexagram has the lower triangle placed above the upper, so that their apices coincide. e (xii) repeat (i-vii) the banishing ritual is identical, save that the direction of the hexagrams must be reversed.12 svb figvra vi. 11 the greater ritual of the hexagram to invoke or banish planets or zodiacal signs. the hexagram of earth alone is used. draw the hexagram, beginning from the point which is attributed to the planet you are dealing with (see .777. col. lxxxiii) thus to invoke jupiter begin from the right-hand point of the lower triangle, dextro-rotary, and complete; then trace the upper triangle from its lefthand point and complete. trace th

he hexagram of earth alone is used. draw the hexagram, beginning from the point which is attributed to the planet you are dealing with (see .777. col. lxxxiii) thus to invoke jupiter begin from the right-hand point of the lower triangle, dextro-rotary, and complete; then trace the upper triangle from its lefthand point and complete. trace the astrological sigil of the planet in the centre of your hexagram. for the zodiac use the hexagram of the planet which rules the sign you require(.777. col. cxxxviii; but draw the astrological sigil of the sign instead of that of the planet. for caput and cauda draconis use the lunar hexagram, with the sigil of< or. to banish reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the p

agitta 18 lx [omitted] the rulers of the elements. lxi [omitted] angels of the elements. lxiii. 62 the four worlds. lxx. 59 attribution of pentagram. lxxv. 70 the five elements (tatwas. lxxvii. 73 the planets and their numbers. lxxviii. 79 intelligences of the planets. lxxix. 77 spirits of the planets. lxxx [omitted] olympic planetary spirits. lxxxi. 74 metals. lxxxiii. 72 the attributions of the hexagram. xcvii, xcviii. 82, 84 parts of the soul and english translation thereof. xcix [omitted] archangels of assiah. c, ci [omitted] angels of assiah and english translation thereof. cxvii. 85 the soul (hindu. cxviii. 86 the chakkras or centres of prana (hinduism. cxxxvii. 90 signs of the zodiac. cxxxviii. 91 planets ruling signs. cxxxix. 92 planets exalted in signs. clxxv. 4, 41 hebrew letters

ms, 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 total. in the diagram, numbers are placed by the starting point of the fi

LIBER SAMEKH

an unpublished crowley ms notebook. 38 storax. 39 this is the oil of abramelin; see the book of the sacred magic of abramelin the mage, book ii, cap. 11; the incense recipe is from the same source; actually both recipes ultimately derive from the book of exodus. 40 the available evidence tends to indicate that the robe of a probationer of a a was white with no hood, a pentagram on the front and a hexagram on the back as described. the robe of an adeptus minor (according to william northram fs advertisments in the equinox) adds an unspecified symbol to this. 41 vide al. ii, 36-43. 42 a reference to one of the letter-squares received in the dee-kelly workings. in gliber chanokh h crowley uses this name for the following table, from which various names on the sigillum dei ameth are derived (s

LIBER V

phomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii. 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast, and cry aiwaz! 20. let him trace the invoking hexagram of the beast. 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child. let him utter the word ehma! 23. perform the spiral dance, moving deosil and whirli

LIBER V VEL REGULI

itruvius (see book 4, part ii).4 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast,5 and cry aiwaz! y the ritual of the mark of the beast 7 20. let him trace the invoking hexagram of the beast.6 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child) let him utter the word! 23. perform the spiral dance, moving deosil and whirling w

tnesses. is as given in the syracuse ts. from which the .blue brick. publication was taken. another .mark of the beast. design used by crowley as a personal seal superimposed this figure on a point down heptagram, thus: z an editorial note to the blue brick states that crowley privately taught this form to at least one student, the first stroke of the heptagram made from bottom to top left. 6 the hexagram version shown is as given in the syracuse ts. from which the .blue brick. publication was taken. an editorial note to the blue brick states that crowley privately taught at least one student a variant form making the first stroke upper left to lower 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 tha

LIBER XXXVI THE STAR SAPPHIRE

the star sapphire v a a publication in class d 1 let the adept be armed with his magick rood [and provided with his mystic rose. in the centre, let him give the l. v. x. signs;1 or if he know them, if he will and dare do them, and can keep silent about them, the signs of n. o. x. being the signs of puer, vir, puella, mulier. omit the sign i.r.2 then let him advance to the east, and make the holy hexagram,3 saying: pater et mater unus deus ararita.4 let him go round to the south, make the holy hexagram, and say: mater et filius unus deus ararita.5 let him go round to the west, make the holy hexagram, and say: filius et filia unus deus ararita.6 let him go round to the north, make the holy hexagram, and then say: filia et pater unus deus ararita.7 let him return to the centre, and so to the

gram, and then say: filia et pater unus deus ararita.7 let him return to the centre, and so to the centre of all [making the rosy cross as he may know how] saying: ararita ararita ararita [in this the signs shall be those of set triumphant and of 1 [for the l.v.x. signs see .liber o] 2 [the signs of n.o.x. are described in .liber v vel reguli. i.r= isis rejoicing, or mater triumphans] 3 [the holy hexagram is further described in cap (69) of the book of lies, which see. t.s] 4 [lat .father and mother [are] one god ararita. ararita is a qabalistic divine name, said to be the initials of a hebrew sentence meaning .one [is] his beginning; one [is] his individuality; his permutation [is] one] 5 [lat .mother and son [are] one god ararita] 6 [lat .son and daughter [are] one god ararita] 7 [lat .d

t spiritui sancto interno ut erat est erit in sacula saculorum sex in uno per nomen septem in uno ararita.9 let him then repeat the signs of l.v.x. but not the signs of n.o.x: for it is not he that shall arise in the sign of isis rejoicing* the star sapphire corresponds with the star-ruby of chapter 25, 36 being the square of 6, as 25 is of 5. this chapter gives the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a a .10 [this ritual formed chapter (36) of the book of lies. it appeared in appendix vi of magick in theory and practice with no substantial changes (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 02.07.2004] 8 [the sign of set triumphant is nowhere clearly i

LUCIFERIAN SORCERY

gh these well balanced aspects, may the potential be view therein. the colors within the center are of particular significance. in the center there are four small triangles representing the four elements as described later. they are: upper west triangle blue for air lower west triangle green for water upper east triangle yellow for earth lower east triangle red for fire the circle surrounding the hexagram within the circle is significant in the words of power used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy union with the dead, the spine or backbo

MASTERING WITCHCRAFT

abdia" l 2 "be ye far from us, all hostility, deceit, and illusion, in the name of ballater" and so on. when you have finished, repeat the process, this time using your athame to trace over the star and the symbols above the paper, in your witchly imagination seeing them burn in the air with spectral blue witch fire. now take your second piece of parchment and draw on it the six-pointed star, or hexagram of solomon, as in the illustration, inscribing the t-shaped cross in the centre last. this cross, referred to by witches of the last century as the triple tau of the arch mosms, is a variant of your triple sealing cross- pentacle of protection, comprising, 1. the secret seal of solomon 2. the hexagram of solomon 3. the pentagram of solomon- combined with the hexagram and the six minor tau

and powers of adversity from the north, south, east, and west! bound, bound, bound be all ill-wishers and those that practise violence against the bearer of this! bound, bound, bound shall be all; bound and sealed from n [witchname, son of m [parent] and l [parent. bound and held subject to his will. having completed all three designs, sandwich the last, the secret seal, between the pentagram and hexagram, which should be facing outwards with their stars visible. then, with exorcised needle and red thread, sew neatly around the four edges to combine all three papers into a permanent packet. over this you must then chant the following words as you hold it in the incense smoke, the tip of your athame blade pressed against it: o pentacle of power, be thou fortress and defence to [n] against a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

n hebrew. figure 19. the second pentacle of jupiter. this is proper for acquiring glory, honors, dignities, riches, and all kinds of good, together with great tranquillity of mind; also to discover treasures and chase away the spirits who preside over them. it should be written upon virgin parchment, with the pen of the swallow and the blood of the screech-owl. editor s note. in the center of the hexagram are the letters of the name ahih, eheieh; in the upper and lower angles of the same, those of the name ab, the father; in the remaining angles those of the name ihvh. i believe the letters outside the hexagram in the reentering angles to be intended for those of the first two words of the versicle, which is taken from psalm cxii. 3 "wealth and riches are in his house, and his righteousnes

hich are written in the pentacle. editor s note. mystical characters of mars, and the names of the four angels: madimiel, bartzachiah, eschiel, and ithuriel written in hebrew around the pentacle. figure 26. the second pentacle of mars. this pentacle serveth with great success against all kinds of diseases, if it be applied unto the afflicted part. editor s note. the letter h, in the angles of the hexagram. within the same the names ihvh, ihshvh yeheshuah (the mystic hebrew name for joshua or jesus, formed of the ordinary ihvh with the letter sh placed therein as emblematical of the spirit, and elohim. around it is the sentence, john i. 4 "in him was life, and the life was the light of man" this may be adduced as an argument of the greater antiquity of the first few mystical verses of the g

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

athai s (for "sphere) of saturn+ el chesed tzadquiel chaschmalim tzedeq s. of jupiter+ elohim gibor geburah kamael seraphim madim s. of mars+ iehovah eloah va-daath tiphereth raphael malakim shemesh s. of the sun+ iehovah tzabaoth netzach haniel elohim nogah s. of venus+ elohim tzabaoth hod michael beni elohim kokav s. of mercury+ shaddai el chai lesod gabriel cherubim levanah s. of the moon+ the hexagram of solomon. this is the form of the hexagram of solomon, the figure whereof is to be made on parchment of a calf s skin, and worn at the skirt of thy white vestment, and covered with a cloth of fine linen white and pure, the which is to be shown unto the spirits when they do appear, so that they be compelled to take human shape upon them and be obedient (colours- circle, hexagon, and t cr

be made on parchment of a calf s skin, and worn at the skirt of thy white vestment, and covered with a cloth of fine linen white and pure, the which is to be shown unto the spirits when they do appear, so that they be compelled to take human shape upon them and be obedient (colours- circle, hexagon, and t cross in centre outlined in black, maltese crosses black; the five exterior triangles of the hexagram where te, tra, gram, ma, ton, is written, are filled in with bright yellow; the t cross in centre is red, with the three little squares therein in black. the lower exterior triangle, where the sigil is drawn in black, is left white. the words tetragrammaton and tau are in black letters; and agla with alpha and omega in red letters) the pentagram of solomon. this is the form of pentagram o

unto this circle: halliza- and appear in human shape: bellator (or ballaton- and speak unto us audibly in our mother-tongue: bellonoy (or bellony- and show, and discover unto us all treasure that thou knowest of, or that is in thy keeping, and deliver it unto us quietly: hallii. hra- and answer all such questions as we may demand without any defect now at this time. 37 evidently meaning both the hexagram and the pentagram of solomon (see figures 105 and 156) an explanation of solomon s triangle anephezeton.-thou great god of all the heavenly host: primeumaton- thou who art the first and last, let all spirits be subject unto us, and let the spirit be bound in this triangle, which disturbs this place: michael- by thy holy angel michael, until i shall discharge him (here endeth this first bo

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

almighty power, be ever present with us to guard and protect us, and let thy holy spirit and presence be now and always with us: primeumaton. thou who art the first and last, let all spirits be subject unto us, and let the spirit be bound in this triangle, that disturbs this place: michael. by thy holy angel michael, until i shall discharge him. 1. the first two lines in this section refer to the hexagram; the name agla in the diagram is omitted. the remaining names come from the pentragrams. lemegeton: clavicula salomonis 6 the second page of the ars nova jodgea rosen emolack roson subbartha roson eloham skimoy abomoth rosen elemoth zadon behoma reson gamaliall mackhamasmack baseh zadon hinmore molock ehaddon molack johiron& michael jodgea, i humbly implore thee rosen emolack thou everlas

MICHAEL FORD WITCHMOON

ur invocation. begin a mantra again which should be the same as the first mentioned one("i w'l ecom werewolf, focus with all concentration attainable upon the personal sigil, which you have consecrated in your blood. upon the climax of words and self congress the sigil should be destroyed by fire and a banishing by laughter performed. you may wish to perform a banishing ritual of the pentagram or hexagram, depending of course on personal preference. once the sigil is destroyed, toss the ashes into the wind and go forth in the web of dreams. you will begin noticing astral/dream transformations and huntings. others seeking lycanthropic desires will call or come to you on the night side. nightly exchanges of astral blood and sexual union in the form of the beast are not uncommon for the initi

MICHAEL WYNN THE SOUL TRAVELERS

fied 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, slain and risen! ee-ahh-ohh! ee-ahh-ohh. do sign of osiris slain and say the sign of osiris slain. do sign of the mourning of isis (right arm at 12 o clock, left arm at 8 o clock) and say the sign of the mourning of isis. do sign of apophis (arms at 10 and 2 o clock. forming a v) and say the sign of apophis an

ts of the compass, because what is done at one edge of the ritual space is usually done on all four sides (north, south, east, west. a banishment is a small ritual where banishing pentagrams and/or banishing hexagrams are drawn at the 4 edges of the ritual space; the symbols the magician draws in the air are of coarse invisible and imaginary. although just a rule of thumb, the banishing pentagram/hexagram is drawn counter-clockwise, while it s opposite, the invoking pentagram/hexagram, is drawn clockwise (today, the most commonly used invoking and banishing pentagrams were those designed by aleister crowley. why he decided on certain pentagram arrangements is truly baffling, as they are without the elegance of pattern. i despised having to memorize them, and i personally think that modern

kind of energy. it may be thought of as an on and off switch; to banish a certain energy is to turn it off, while invoking a particular energy turns it on. the purpose of a banishing at the beginning is to clean the area of all influences, and make the ritual space spiritually neutral. for example, in order to activate the spirits of the realm of venus, one would draw a green (the color of venus) hexagram facing all four directions, essentially enclosing your ritual space in imaginary, green hexagrams. the hexagrams, being invoking hexagrams, should begin at the bottom-right corner of the hexagram (the point assigned to venus) and move clockwise until the first triangle of the hexagram is drawn. from there, beginning at the opposite side of venus (the point of the hexagram assigned to mars

(the point assigned to venus) and move clockwise until the first triangle of the hexagram is drawn. from there, beginning at the opposite side of venus (the point of the hexagram assigned to mars, the second triangle is drawn, also in a clockwise fashion. and, being an odor of venus, ideally the room should smell of rose. the spirits associated with the 7 planets are invoked and banished with the hexagram; for spirits of the 5 elements, the pentagram is used. satanists tend to draw the pentagrams up-side down, which is symbolic for the material elements being higher than the element of spirit, which often represents god (the light. it isn t uncommon for names of power, such as the names of god, arch-angels, and angels to be uttered while these symbols are drawn. like in the middle pillar r

MOTTA MARCELO THE COMMENTARIES OF AL

d darkness. he may pass only by favour of his own silent god, extended and exalted within him by virtue of his conscious act in affronting the ordeal. 65. through the second, gold. the next sphere reached by the aspirant is named beauty, numbered 6, and referred to the heart, to the sun, and to gold. here he is called an "adept. the secret truth in this place is that god is man, symbolized by the hexagram, in which two triangles are interlaced. in the last sphere he learnt that his body was the temple of the rosy cross, that is, that it was given him as a place wherein to perform the magical work of uniting the oppositions in his nature. here he is taught that his heart is the centre of light. it is now dark, mysterious, hollow, obscure even to himself, but his soul is to dwell there, radi

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ample of a sixteenth-century esoteric society whose influence on the creation of modern freemasonry is less obvious but no less significant. the collective "glyph" of this vast organization was the number 4, which figured in the personal mark of every master of this brotherhood, frequently drawn atop a secondary figure representing an internal group to which the signatory belonged. for example, a hexagram "solomon's seal" the planetary sign of saturn, or the monogram of mary designated a group concerned with alchemy and hermetic studies, whereas the heart, such as the one found on playing cards, indicated a branch in which mysticism, particularly that of the kabbalah, was studied and practiced. see amberlain, le martinisme (paris: niclas, 1946, 48 and 55. 244 from the art of building to th

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ister crowley's several volumes of the equinox, i still thrill inwardly with spiritual excitement as i glance through the volumes to be commented on. i can wish no less for the sincere student who is willing to devote time and effort to comprehending the nature of this magical system. the first two documents that should be thoroughly studied are the descriptions of the usages of the pentagram and hexagram. the language is unnecessarily archaic, and one of the aids to comprehension that i would suggest is this: after reading i t many, many times so as to be quite sure that the contents are understood, try to rewrite the instructions in simple every-day english. this is not as difficult as it sounds. the benefit to be derived from this is an increase in understanding far greater than anythin

tion. the ritual of the= grade. the manuscript, sigils from the rose. the minutum mundum. having made your copies of these and returned the originals you should study them in order to prepare to sit for the written examination. you must also arrange with the adept in whose charge you are,about your examination in the temple on the practical work "part two. receive the rituals of the pentagram and hexagram. copy and learn them. you can now sit for the written examination in these subjects and complete 'a' by arranging to be tested in your practical knowledge in the temple "part one. b. implements. receive the rituals of the lotus wand, rose cross, sword, and the elemental weapons. copy and return them. there is a written examination on the above subjects- that is on the construction, symbol

ust be prepared before examiner and must meet with his approval as to method, execution and effect <84> in the early temples there was also issued a catalogue of manuscripts, enumerating in alphabetical order the documents circulated amongst the zelatores adepti minores. a. general orders. the curriculum of work prescribed. b. the lesser and supreme rituals of the pentagram. c. the rituals of the hexagram. d. description of lotus wand, and ritual of consecration. e. description of rose cross and the ritual of consecration. f. sigils from the rose. g. sword and four implements, with consecration ritual. h. clavicula tabularum enochi. j. notes on the obligation of the adeptus minor. k. consecration ceremony of the vault. l history lecture. m. hermes vision, and lineal figures of the sephirot

may occur to his mind for which a variety of operations may be performed. this of course, applies only to that phase of his studies when the preliminary correspondences and attributions have been thoroughly memorised and what is more, understood, and when the meditations have been performed. this likewise is another matter upon which too much emphasis cannot be laid. above all, the pentagram and hexagram rituals should be committed to memory so that no effort is required to recall at a moment's notice the points or angles of these figures from which the invocation of a certain force commences. short ceremonies should be devised having as their object the frequent use of these lineal figures so that they become a part of the very manner in which the mind works during ceremonial. after some

ilosophic egg is an oval glass vessel in which is placed the water or liquid to be acted upon, and which may be hermetically sealed. this represents the alchemical symbol of <168> sulphur on the tree of life. it does not touch the four lower se hiroth. the cross terminates in ti hareth, where y, as it were, the f g supernal triang e is to be grasped, and tiphareth is o o the purified man. o 0 the hexagram of tiphareth is formed from the pillars on each side. in chesed is the water triangle, in geburah the fire triangle. and tiphareth unites and reconciles them so as to form a reconciliation between them in the form of the hexagram. the symbol of salt on the tree of life embraces all the sephiroth but malkuth, and is as it were, the reconciler between the sulphur and mercury. the horizontal

in this sphere of sensation is a faculty placed <210> even as a light is placed within a lantern. this is a certain sense placed in an aperture of the upper part of the ruach wherein act the rays from chokmah and binah which govern the reason- daath. this faculty can be thrown downwards into the ruach, and thence can radiate into the nephesch. it consists of seven manifestations answering to the hexagram, and is like the soul of microprosopus or the elohim of the human tetragrammaton. therefore in the head, which is its natural and chief seat, are f ormed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in 7 as just said or in 8 if daath be included. the father is the sun (chokmah. the mother is the moon (binah

us on his left; kew, stolistes and dadouchos at the rearform a supportingtriangk. hierophant, holdingsceptre in his right hand and the banner of the east in his left, advances between the pillars and comes to the east of the altar, saying: i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings. the officers now form a hexagram round the altar. hiereus holds his sword in his right hand, the banner of the west in his left. all the okicers except hierophant kneel down. candidate is assisted to kneel. hierophant stands, raising his hands, holding sceptre and banner for the invocation as follows. lord of the universe- the vast and the mighty one! ruler of the light and of the darkness! we adore thee and we invoke th

ce east, and give the sign of the grade, remaining in that position for the duration of the hierophant's prayer. after "arnen!"all release grade sign and remain standing quietly, facing east. 6. the hierophant now goes to the quarter of the temple appropriate to the grade, and faces the enochian tablet in that direction. the officers follow, and stand in balanced arrangement behind him, forming a hexagram, facing as the hierophant. the tablet should be positioned and centered in that 138 the golden dawn: volume i1 book two direction, if possible, with the center of the tablet at eye level. a symbol of the element of the grade is before the tablet on a small table or side altar. the hierophant hands sceptre to officer on his right, takes up the symbol, gestures with it three times towards t

n green pentagram, red wand headed by red sulphur symbol, red lamp and incense sticks. third adept- white cassock, blue collar, and red shoes, red and green nemyss and cloak, blue wand headed by blue salt symbol, lamen of blue cup on orange odagram, cup of water.1 hiereus- black cassock, black collar, black and white nemyss, red shoes and collar, sword, lamen of four colours of malkuth with white hexagram, salt "the wands of the chief and second adepts are a "cut-out"pentagram, and a red sulphur syrnbol painted on a meen oval, respectively. the lamens of the second and third adepts are simply &t out in thecorrect polygon forkwith the red triangle painted on the enta-gon, and the blue-cup painted on an orange lamen with eight sides. the hiereus lamen is, in reality, a modification of the de

hird adepts are simply &t out in thecorrect polygon forkwith the red triangle painted on the enta-gon, and the blue-cup painted on an orange lamen with eight sides. the hiereus lamen is, in reality, a modification of the design on the' ar thp entacle. h.s. ritual of the portal 199 hegemon- black cassock, white cloak, red shoes, yellow and purple nemyss, mitre-headed sceptre, lamen of red and blue hexagram on white ground, yellow collar, rose leaves. opening chief adept is behind the veil in the east, symbolically in tiphareth-other offcers in their sephirotic stations- third adept in the north east <157> second adept in the south east- hiereus in west, hegemon east of altar' the hall is in darkness, the elemental lamps unlit- no lights except those burning behind the veil and shaded candle

symbol of malkuth, the tenth sephirah. it is in four parts, corresponding to the maltese cross. they are fire of earth, water of earth, air of earth, earth of earth, as is indicated by the symbol. they correspond to the four grades of the first order <169> which in one sense, quitteth not malkuth, being the grades of the four lowest sephiroth of malkuth in assiah* upon them, is surcharged a white hexagram in a circle. the 6 and the 4 make 10, the number of malkuth on the tree. the hexagram is also the sign of the macrocosm- of tiphareth, and of the six upper sephiroth, wherefore here it is white- spirit ruling over matter. six is a perfect number, for its whole equals the sum of its parts. six are the middle points of the planes bounding a cube, which derives from the square, and from the

s again yield 20 letters as in the previous case. and the word lux is formed from the angles of the cross, l v x. he leads phil. once round and then to heg. who awaits them in the s. heg. the seraphim in the vision of isaiah are described as having six wings-'with twain he covered his face, and with twain he covered his feet, and with twain he did fly."that is, his synthesis is to be found in the hexagram and in the idea of the seven, more especially dominating the planetary region. but the kerubim of ezekiel have each 4 faces- those of the lion, the bull, the man and the eagle <173> counterchanged with each other by revolution, whence the symbolic forms of the wheels beside them, wherein was the spirit; and with two of the wings they covered their bodies and two were stretched upwards one

ogether the four tablets into one under the presidence of the spirit. thus far by work of the intellect, and by aid of our rites, have you come. now must you labour to establish the pentagram in yourself <191> that it be the pentagram of good, upright and balanced, not the evil and reversed pentagram of the goat of mendes; to make yourself truly a microcosm reflecting the macrocosm whose symbolic hexagram of tiphareth presides above you. this degree is in one sense attributed to yesod, base of the path of probation, sagittarius. in yesod is the sphere of luna, who in her fullness reflects th sun of tiphareth. the number given to the moon in the 8= d is nine, but in a more esoteric sense the number of luna is five, the number of the pentagram and the microcosm. ch. ad. rises with sceptre an

SYMBOLISM OF THE BANNERS

yet, the true symbolism of the banners remains hidden and unknown until the candidate reaches the grade of 5=6. the mystical symbolism of the banners can only be fully recognized when a greater understanding of the minor symbols are comprehended. the banners are composed of specific arrangements of the cross and the triangle. on the banner of the east, the triangles come together in the form of a hexagram, thus containing the power of the equilibrium while maintaining their individual meaning. so first, as brethren of the fraternity, we shall look at various arrangements of those simple geometrical figures and their mystical meanings. the first symbol would be that of the cross. this symbol is upheld very highly by modern christianity. a cross is a figure made by two lines bisecting each o

lmost could be said that the symbolism of the crucifixtion left the last key to the formula of the cross or lvx. the formula is victory, life= sacrifice of the lower unto the higher. the word lvx could almost be said to contain within it the power of the cross. now, in taking a look at the banners, notice the use of two forms of the cross. the most visible is the calvary cross. in the womb of the hexagram, we notice the appearance of a three-armed cross, the t cross, or the crux commissa. the t cross was found in history in the catacombs of rome and was given many names like "anticipatory cross" or "type cross" and the "cross of the old testament" it represents in its shape a cross-headed yoke or gibbet, and by others, the hammer of thor. in looking at its origin, it could be said that it

ermetic 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 look at the symbology of the triangles on the banners, we notice that they also represent various rosicrucian concepts. these concepts represent the trinity of creation in various forms. also, they represent a microcosmic/macrocosmic relationship. the various diagrams below provide a simple example of those concepts. for i am the alpha and omega, the beginning and the end' saith

rinity of creation in various forms. also, they represent a microcosmic/macrocosmic relationship. the various diagrams below provide a simple example of those concepts. for i am the alpha and omega, the beginning and the end' saith the lord, god who liveth in light, since none can come to him, or near him" hwchy hwhy 8 this is the manifestation of the three mother letters in the equilbrium of the hexagram, as could also be seen on the banner of the east with o represented by the red triangle, n by the blue triangle, and m by the golden cross of trapt. a m c in looking at the triangles and the microcosmic and macrocosmic man, see the following "o man, know god and thyself, so thou mayest know what is in heaven and on earth" what god was before the beginning in eternity: what man was before

h a l b c f k 5 11 alchemical triangles and the hexagrams b a 5 symbolism of the banner of the east the field of the banner of the east is white, the color of light and purity. the calvary cross of six squares is the number six of trapt, the yellow cross of solar gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n "the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the 12 macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of

ue triangle of n "the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the 12 macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad; and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole and base should be white. the base represents the purity of the foundation- the shaft, the purified will directed to the higher. the golden cross-bar is that whereon the manif

TELESMATA AND FLASHING TABLETS

e talisman during the correct planetary hour. rushed work gets rushed results. be patient, and you will derive maximum results. 7. talismans or magical symbols should be given a time limit. this time limit should be expressed in the consecration ceremony. when the time limit has expired, they should be carefully discharged and then destroyed. use the pentagram ritual- s.b.r.p. and the appropriate hexagram ritual according to the planetary or zodiacal nature. the above also includes a flashing tablet. warning: do not destroy a talisman without discharging it first. to throw a jupiter talisman in a fire is to cause severe torture to the forces employed in the talisman. these forces may later react upon you. 4 8. let the adept create a flashing tablet in two colors in proper proportion. one c

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

you know. america, meet your satanic mistress, isis. texe marrs t h e triangle is of primary importance in all illuminati realms, whether in the ritual ceremonies of the rosicrucians and masons or the witchcraft, astrological and black magic practices of other illuminist followers. always the triangle is used. among satanists and witches, the double triangle, the seal of solomon, also called the hexagram, is of great interest. this seal, known as the magen david of the jews, is actually composed of two triangles, superimposed on each other. one triangle pointed upward represents the flesh or material matter and the male generative act; the other, pointed downward, signifies female sexuality and the spiritual plane. therefore we have a masculine and a feminine triangle integrated. this ind

asphemous suggestion in the symbol becomes clear. remember: everywhere in the world of illuminism, we discover sexual connotations. theirs is a sex cult; indeed it is the world's greatest sex cult; yet, the illuminati use symbols and signs to mask their sexually perverted messages. 362 codex magica the star of david and the beast's number, 666 the supremely evil nature of the double triangle, the hexagram, solomon's seal, the magen david (shield of david, is proven by the fact that the symbol contains the hidden number 666, the number of the beast (revelation 13. notice that there are six triangles incorporated on the outside of the hexagram; that it has six out points, and that six lines are used in constructing the symbol's two triangles. thus, 6-6-6. also, the symbol incorporates six tr

and, and more (from the book, to ride a silver broomstick: new generation witchcraft, by silver raven wolf, llewellyn publications, st. paul, mn, 1993 (from the book, to ride a silver broomstick: new generation witchcraft, by silver ravenwolf) logo for a publisher of many occult and esoteric books. 472 codex magica two circle images used in magical rites. left: magic circle with six-pointed star (hexagram) and occult cross. right: magic circle from francis barrett's the magus, london, 1901 (from the herder dictionary of symbols, chiron publications, wilmette, il, 1986 "wheel of fortune" tarot card, used by witches and seers for predicting one's future. the inner circle of the illuminati elite are sometimes referred to as the "wheel" stylized oroboros serpent biting its tail, forming a circ

resented her sexual availability; putting the finger through the ring was a sign of sexual intercourse.4 the ring, then is a symbol of authority, of bonding, and is a sign of the covenant made between the inferior and superior members of the illuminati group. in ancient religions and cultures, rings were also magical in nature. according to cabalistic rabbis, king solomon used a magic ring with a hexagram symbol on it to enslave the demon asmodeus into helping him build his famous temple. some members of the illuminati in france in the late 18th century, about 1780, founded a new secret order, the academy of sublime masters of the luminous ring. the tenets of the group were pythagorean, and the fields of geometry and science were emphasized.5 in today's illuminati, the philosophy underlyin

orns of satan. no wonder that aleister crowley, the infamous, selfproclaimed "beast 666" from great britain, once stated "every man and woman is a star" which, loosely interpreted, meant "every man and woman is a god."1 the star of initiation in the hindu religion, the pentagram is the "star of initiation" it is the caste-mark of 538 codex magica from left to right: pentagram, inverted pentagram, hexagram (star of david) and star of baphomet (goat of sabbath) the priests of siva, who dedicate it to the sun god by marking a black round dot inside the symbol of the star.2 the blazing star freemasons, because they venerate the sun and its rays, know the star emblem as the "blazing star" steve worrall-clare, a former mason, in freemasonry- the secret language, writes that in the lodge: the bla

nd it has often been employed in magical rites and activities. it is sometimes said that the inverted pentagram, when it has two points ascendant, connotes evil and two points descendant, or down, indicates good, but this is not so. either direction can be evil. 540 codex magica israel's six-pointed star the six-pointed star, known as the seal of solomon, as the magen david of the jews, or as the hexagram, is considered by witches and occultists of all stripes as a powerful tool of witchcraft and magic. with this image, one can cast spells, curse victims, and otherwise wreak havoc. or so it is said. the six-pointed star was especially beloved by the cabalistic rabbis of the medieval era. the rothschild dynasty later adopted this star as a magical device and was instrumental in persuading (

and woman is a star 549 the masthead of the periodic "scroll of set" newsletter, published by dr (colonel) michael aquino, high priest of the temple of set. aquino claims to be an initiate of the "left-handed path" which indicates lucifer worship. the empty sanctuary of the order of the solar temple shows signs of satanic worship candles on the floor arranged in a triangular pattern and a satanic hexagram drawn out on the floor. in october 1994, the 53 adults and children who participated in the unholy rituals of this cult headquartered in switzerland but operating in canada as well were found dead, victims of mass, joint suicide and murder. the official logo of the "solar temple (not shown) is a triangle with 1 pointed maltese cross. 550 codex magica every man and woman is a star 551 high

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

rds that seems to stimulate his or her psychic awareness and increase the ability to gtune in to h the querent. some readers prefer to lay out the cards in the pattern of a cross, a circle, or several rows of cards placed in various representations of what the reader 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 prophecy and divination 129 cartomancy in hexagram used for predictions in the 1893 edition of the mystic test book (fortean picture library) it is likely the kabballah was the spiritual ancestor of the philosophy of the tarot. perceives as best providing him or her with a window to the querent fs future. here are some basic meanings of the individual cards in the major arcana: the juggler or magician (arcanum one) stands with one hand ra

for more than 5,000 years, and in spite of its venerable age, modern enthusiasts insist that it is the most sophisticated method of predicting future events ever devised. querents approach the i ching with such questions as gwhat does the future hold for me? h gshould i marry now? h and throw coins. each coin is assigned a number, so the results of the tosses are totaled to find the corresponding hexagram to learn the answers to the inquiries. the gbook h consists of 64 hexagrams, each comprising six broken or unbroken lines. although the text accompanying the i ching does not refer to the two primal cosmic principles.the yin and the yang.in essence, the philosophical premise of the i ching does hold that the 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

THE KEY TO THE MYSTERIES

t which we have caused to be drawn at the head of our "history of magic" by reuniting the four, one may arrive at the understanding of the great arcanum of arcana. 287 it now remains for us to complete our work by giving the great key of william postel. illustration on page 288 described: this is bounded by a rectangle with height about twice width. the center of the illustration is composed of a hexagram of two triangles, points to top and bottom. this is circumscribed by a dark ring and surmounts concentric rings inward from the outer one as white, dark, white, dark- at which point the inner angles of the hexagram begin. the upper triangle of the hexagram is light and contains a bearded human head and shoulders at top, feet with draped legs to the lower points. the down-ward pointing tri

ing and surmounts concentric rings inward from the outer one as white, dark, white, dark- at which point the inner angles of the hexagram begin. the upper triangle of the hexagram is light and contains a bearded human head and shoulders at top, feet with draped legs to the lower points. the down-ward pointing triangle has the same in dark with a matching dark figure. surmounting the center of the hexagram and completely obscuring bodies and arms is the classic roman agricultural magical square of five lines: sator, arepo, tenet, opera, rotas. the outer points of the hexagram extend lines radially to irregularly divide the space to the rectangular border, upper and lower points excepted. above the upper point are the words "keter pole arctique" and there is a nob at that spot with a line pu

THE MAGICIAN S KABBALAH

emonies associated with it. thus they could be used together whilst beginning a new relationship, or to discover and activate aspects associated with dissatisfaction over a job. equally, they can be used purely as written to get a sense of the role of each of the sephiroth in any process taking place throughout the universe or oneself. note that in hebrew, the altar, lamp, triangle, pentagram and hexagram all commence with the letter mem, symbolic through the image of the hanged man of initiation and the fastening to the "on-high, which is a state of being rather than a place or plane. the triangle and the hexagram (two triangles) both contain two occurrences of the letter shin, which in itself is symbolic of fire, represented by a triangle. 1. kether; the ritual of the altar and the lamp

ims to 'fix (vau) the 'temple (beth) in one's 'head (resh) or awareness. point heh raise hands after the banishing and say; behold! 6. tiphareth; the ritual of the pillars and the rose pillar; a'amvd; between the pillars the eye of the mind is awakened to the on-high. the sacred things are shown and the portal is opened. rose; vrd; the rose recalls love, light and unity to those who look upon it. hexagram; mshshh; the hexagram symbolises two triangles of energy (shin and shin, one of an ascending nature, providing the symbols of fire and air (heh, air-hole, and the other of a descending nature, providing the symbols of water (mem) and earth (the synthesis of the four letters. for the tiphareth ritual, we reach a critical junction in the sequence, and hence the working seeks to provide the

jachin as yhkn 'he that strengthens, or will establish, hence 'in strength shall this my house be established. i have used an alternative rendering which reads 'i have entered in' for boaz, and 'seeking mercy' for jachin. the ritual is analysed as the geburah ritual, and the central point could be replaced or added to by the performance of the rose cross ritual of the golden dawn, or a banishing hexagram ritual. a rose should be placed on the altar for the duration of this ceremony. point tau move to the left of the temple, standing in the north, facing the eastern wall, and state firmly; i have entered in. visualise standing in the sephirah of hod, which can be as complex or simple as you are able. the simplest form would be to visualise an orange circle beneath your feet. now visualise

al weapons, and colours if required. say "for before me flames the pentagram, and behind me shines the six-rayed star (this line is of most variance in other versions of the right, but i take it to place the individual in the location of tiphareth on the tree, looking down on the four lower sephiroth (with tiphareth being the top point of the pentagram) and with the upper sephiroth behind (as the hexagram. 5. repeat the kabbalistic cross. this ritual should bring about a feeling of protection and preparation, and if done often enough in the same room, will imbue the room with a similar quality. bibliography barrett, francis. the magus. aquarian press, 1989. bentov, itzhak. stalking the wild pendulum. destiny books, 1988. braham, mark. the protector of humanity. arcane school conference, 19

THE MIDDLE PILLAR

em. application to the technique of purification by means of again expanding consciousness, whilst surrounding himself with the colossal magical figures of the archangels comprises the next important stage. the final the qabalistic cross and the pentagrain ritual 63 task is to visualize, before performing the qabalistic cross again, a pentagram of fire burning on the breast. seen on the back is a hexagram, its ascending triangle being red in color, and its descending triangle of blue, both triangles to be interlaced.31 i hope the student will not be frightened by ths mass of directions, for he can be assured that the exercise is not nearly as obscure or terrifying as it sounds. practice will make perfect, and the realization of the goal to be acquired will provide sufficient confidence to

linked with its beginning point in the east. 17. the transliterated form of the word adonai, meaning "lord" 18. the transliterated form of the word eheieh, meaning "i am" 19. this word is a notariqon-an acronym for the hebrew sentence atah gibor le- olahm adonai, which means "thou art great forever, my lord" the first letter of each word is used to make up the word agla. 20. the positioning of a hexagram behind the magician alludes to an advanced magical working in which the magician visualizes the golden dawn's banner of the east within his aura. there are several variations of lines 11 and 12 given in many books; their differences are very slight. the version given here is consistent with that described in regardie's the golden dawn. another version states "for around me shines the pent

of the east within his aura. there are several variations of lines 11 and 12 given in many books; their differences are very slight. the version given here is consistent with that described in regardie's the golden dawn. another version states "for around me shines the pentagram and within me shines the sixrayed star" the total number of points formed by the four pentagrams (4 x 5, and the single hexagram (6) is 26, the number of tetragrammaton and of the middle pillar. another version is "for about mejames the pentagram, and in the column shines the six-rayed star" this latter version, adapted by crowley, is the one that we prefer. it can be found in regardie's the tree of lsfe with the word stands substituted for the word shines. the column here alludes to the middle pillar, and is a ref

" this latter version, adapted by crowley, is the one that we prefer. it can be found in regardie's the tree of lsfe with the word stands substituted for the word shines. the column here alludes to the middle pillar, and is a reference to the magician who stands in the pillar of balance. it also alludes to the unification of the macrocosm and the microcosm by a hexagonal column of light between a hexagram above and a hexagram below (in this version the total number of points on the four pentagrams and the two hexagrams is 32; the number of the paths of wisdom, the holy name ahyahweh (the combination of eheieh and yhvh, the macrocosm and the microcosm. one of the unpublished papers from the a0 (an offshoot of the golden dawn) suggested that line 11 could be either "and behind me s h e s the

ersion the total number of points on the four pentagrams and the two hexagrams is 32; the number of the paths of wisdom, the holy name ahyahweh (the combination of eheieh and yhvh, the macrocosm and the microcosm. one of the unpublished papers from the a0 (an offshoot of the golden dawn) suggested that line 11 could be either "and behind me s h e s the six-rayed star" or "and behind me shines the hexagram of light" this same paper states that a thirteenth line could be added if the magician so desired "and above my head the glory of god" whatever version the magician chooses is a matter of personal preference. 21. specifically the banishment of negativity, unwanted energies, or neuroses. 22. most texts describing the lbrp state that the magician is to start in the east and finish in the ea

, fire, and water, respectively) 30. these four colors are the usual colors given for the sephirah malkuth, which has the element of earth generally assigned to it. these are also the colors of elemental earth in the king scale. 31. these last two lines refer to visualizations in steps 11 and 12 in the lbrp (refer to endnote 20) regardie's suggested visualization of a pentagram on the chest and a hexagram on the back results in a total of 31 points on the five pentagrams and the single hexagram, the number of the divine name a1( 5. 32. this pravtice will eventually become second nature to the magician. for an example, if the magician is having a "rough day at the office" he can imagine himself at home, performing the lbrp in full regalia in his private temple space. all of this can be perf

successful way, even when away from my presence and atmosphere.11 when seeking for the ideal technique of initiation, to perfect a rite of initiation from a purely individualistic point of view, one of the methods i k t upon was the combination of the middle pillar formula with an actual ceremony. that is to say, by ceremonially invoking a spiritual force by means of the appropriate pentagram or hexagram ritual, vibrating congruous divine names, and performing the middle pillar in a room or temple thus powerfully charged by the manifestation of this spiritual force, the result was all the more effectual and definitely realized in consciousness.l2 a simple ceremony which invokes the divine and archangelic currents of elemental force, using invocations composed of ecstatic passages from var

and compassion. it is also the center of meditation, devotion and prayer. the word anahata means "unstruck sound" implying that its sound is completely inner-a silent sound. the thymus gland and the cardio-pulmonary plexus are associated here. the traditional color of the fourth chakra is green. an alternate color is deep red.10 its symbols are vayu, the blue circle of elemental air, and the blue hexagram or six-pointed star. this center is the bridge between the more physical energies of the first three chakras, and the transcendent energies of the final three centers. disorders of the heart and lungs fall under the realm of the fourth chakra. 5. visuddha, the throat chakra, is located in the hollow of the throat. the thyroid and parathyroid glands are associated here, along with the voca

chakras. the way to do this is to concentrate on the various symbols and correspondences that the chakra system provides. these include geometric symbols, colors, gods and goddesses, sanskrit letters, animals, and sounds used as mantras. chakra correspondences chakra tattva element symbol muladhara prithivi earth square svadisthana apas water crescent manipura tejas fire triangle anahata vayu air hexagram visuddha akasha spirit egg ajna maha-tattva lightimind winged orb sahasrara bindu bliss lotus mantra god lam brahma vam vishnu ram rudra yam isa ham sadashiva om sambhu- paramshiva goddess dakini rakini lakini kakini shakini hakini maha shakti chakra awareness exercise 1. be seated in a meditative position on the floor or in a chair. relax but be sure that your spine is straight. begin to

ling a bit, returning to its original temperature. breathe deeply, then intone the mantra "ra-ng (rah-ng. emphasize the "ng" sound, extending it out with the remaining breath. on the following inhalation, mentally intone the word "ra-m (rah-m, extending the "m" of the mantra. repeat this mantra cycle three or four times. 5. imagine a green disk of light in the area of your heart. visualize a blue hexagram within this disk. as you focus on the heart center, breathe in and imagine that you are filled with the breath and spirit of god. feel the cool breeze of the vast sky flowing through you, as if your body were porous. your heart opens with a feeling of compassion for all things. for a moment you imagine the golden sun with its healing rays in the center of your heart. breathe out and again

disk. as you focus on the heart center, breathe in and imagine that you are filled with the breath and spirit of god. feel the cool breeze of the vast sky flowing through you, as if your body were porous. your heart opens with a feeling of compassion for all things. for a moment you imagine the golden sun with its healing rays in the center of your heart. breathe out and again visualize the blue hexagram within the green disk. breathe deeply, then intone the mantra "ya-ng (yah-ng. emphasize the "ng" sound, extending it out with the remaining breath. on the following inhalation, mentally intone the word "ya-mu (yah-m, extending the "m" of the mantra. repeat this mantra cycle three or four times. 172 theb alancbee tweemni nda nd magic 6. imagine a violet disk of light in the hollow of your

rams are drawn for the purification of the circle, the archangels are invoked to consecrate the circle with the forces of the divine light. before me, raphael, behind me, gabriel, on my right hand, imichael, on my left hand, uriel. then comes the statement "for about me flame the pentagrams, and in the column shines the six-rayed star (refer to chapter three, endnote 20) the six-rayed star is the hexagram or "star of david" whch is the star of the macrocosm or "greater universe" it is formed from the two triangles of fire and water, and it symbolizes perfection and total balance. while the pentagram is the symbol of man, the hexagram is the symbol of perfected or purified man, balanced withn the greater universe. trus is followed once again by the qabalistic cross, whch further strengthens

8. this invocation contains the names of egyptian gods rather than hebrew archangels (the greek and gaelic rituals that follow also use deities from their respective traditions) angels may correctly be called gods, just as they were in ancient times (see "tlus holy invisible companionship" by adam p. forrest, published in the golden dawn journal, book ii, qabalah: theory and magic, 189-190) 29. a hexagram. 30 "gh is difficult for those who do not speak gaelic. it should sound something like "gy" 31 "aa" as in "awl" the pentagram 207 32. the "great spirit" of the lakota tribes, who was also known as wakan tanka "the power above" who was the source of all. 33. the "great hare" of the algonquin tribe, said to be the creator of the earth. 34. creator god of the iroquois and huron tribes, who w

THE SECRET RITUALS OF THE OTO

here followeth liber 333, cap. xxxvi. the star sapphire let the adept be armed with his magick rood (and provided with his mystic rose. in the centre, let him give the l.v.x. signs; or if he know them, if he will and dare do them, and can keep silent about them, the signs of n.o.x. being the signs of puer, vir, puella, mulier. omit the sign i.r. then let him advance to the east, and make the holy hexagram, saying: pater et mater unus deus ararita. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c3.html (11 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. let him go round to the south, make the holy hexagram and say: mater et filius unus deus ararita. let him go round to the west, make the holy hexagram, and say filius et filia unus deus arar

. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c3.html (11 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. let him go round to the south, make the holy hexagram and say: mater et filius unus deus ararita. let him go round to the west, make the holy hexagram, and say filius et filia unus deus ararita. let him go round to the north, make the holy hexagram, and then say: filia et pater unus deus ararita. let him then return to the centre, and so to the centre of all (making the rosy cross as he may know how) saying: ararita ararita ararita (in this the signs shall be those of set triumphant and of baphomet. also shall set appear in the circle. let him drink of the sacrament and let him communicate the same) then let him say: omnia in duos d

TYSON DONALD NEW MILLENNIUM MAGIC

eminine saturn. mars is the masculine mate of feminine venus. but mercury has no mate, for the simple reason that it embodies both mascu- line and feminine elements within itself. as a magical symbol, mercury is balanced and complete. because of this balance, it neither needs to be, nor will tolerate being, paired to any other planet. xvi new millennium magic as is explained in the chapter on the hexagram, the traditional system of astro- logical symbols for the planets is not a set of arbitrary tokens, but reflects both the nature of the individual planets and their interrelationship. it proves the unique- ness of mercury with unmistakable clarity. the sun and the moon are paired and separated from the rest of the planets by each being given a single, pure sign denot- ing its quality: sun

south. the importance of this is so great, and the truth of it so obvious, that no one with the most mediocre capacity for magick can tolerate any unbalanced object for a moment. his instinct instantly revolts (crowley, magick in theory and practice [london, 19291, reprinted by dover, new york, 1976, p. 60) the instinct of any true magus must be revolted with the traditional arrange- ment of the hexagram, which places the sun in the center, thereby leaving the moon without a counterweight, and also places androgenous and self-sufficient mercury, symbol of the awakened center of the magus, on the periphery. when mercury is moved to the center and the sun placed at the zenith opposite its mate, the moon, at the nadir, then saturn descends to the lower left point opposite jupiter on the uppe

old. for example, is the 3x3 magical square to be associated with the sun or with saturn? if the sun, are the traditional spirits of saturn, agiel and zazel, to be assigned to the sun? it is impossible to simply shift the solar spirits nachiel and sorath to the number three because they are organically extracted from the 6x6 magical square. yet if the sun is to be placed in the upper point of the hexagram and given the number three, how can it also be given the 6x6 magical square? despite this awkwardness, when it was obvious that the traditional arrange- ment of the planets was illogical, unbalanced, inelegant, and, most importantly, unworkable by anyone who consciously recognized its weaknesses, it then became necessary to change it no matter what conflicts might be generated. if the cen

der around a central point 'this diagram best conveys the actual process of their emanation. the opposites of fire-water, male-female, and active-pas- sive may be represented by interlocking triangles, which produce the six-pointed star that is the sign of the au. the third element, air, issue of the sexual union of the first two, is often designated by a circle, and this may be placed around the hexagram to show that air is the reconciling power which makes division whole. earth, the combi- nation of the previous three elements and their reflection in the material world, is often represented by a square, which should surround the circle of air. the figure that results is a mandala, the eastern term for a magic circle designed to precipitate a particular force into the material world. in a

e first name suggests the point of spirit in the center of the square of the elements. the pentagram is read counterclockwise following the order of the let- ters in the name: the second name is symbolic of the house of man, where the spirit, no longer hidden but exalted, has moved from the center to the top in preparation for the sixth emanation. here the pentagram is read clockwise: t he common hexagram is a six-pointed star formed by the intersection of two equilateral triangles, with one pointing up and the other down. the key to its understanding is balance. opposites are expressed but do not dominate. each extreme is held in abeyance by the other, in this sense it is similar to the cross, which also represents balanced force. there is a second form of hexagram used in magic, called t

orce. there is a second form of hexagram used in magic, called the unicursal because it can be traced with a single unbroken line. the magician aleister crow- ley first presented it in his book of th th. it is extracted from the common hexa- gram by drawing diagonal, rather than horizontal, lines between the pairs of points on the left and right sides. these diagonals intersect in the center. the hexagram comes into being with the emanation of a sixth point fiom the center of the pentagram. the sixth point, which fiom the human perspective dom- inates the previous five, signifies the greater spirit of the all, separate from mankind, whereas the fifth point is the spirit given to the individual. the hexa- gram represents the will of god realized, and by association humanity acting in harmon

nkind, whereas the fifth point is the spirit given to the individual. the hexa- gram represents the will of god realized, and by association humanity acting in harmony with cosmic law. of course, the separation of the greater from the lesser spirit is illusion. the eternal truth that all spirit is one flowers forth, timeless and renewed, each time a prophet is born. but in the world of forms, the hexagram is traditionally thought of as the sign of god and the pentagram as the sign of man. kabbalistically, the hexagram is the heart of adam kadmon, the microproso- pos, or lesser countenance. hermetically, it is the union of opposites, the mating of the sun and moon. in christianity it is jesus christ. magically, it is linked to the table of hexagram 8 planets colors motions elements directio

ts of the ancients, which must not be confused with the planets of astronomy, for the ancient planets are god-forms rather than material bodies. it would be reasonable to assume that the seven planets would be most close- ly linked to the star of seven points, the heptagram. traditionally this is not the case. it has been the custom in magic to assign six of the planets to the outer points of the hexagram and one to the emerging center point. therefore, the hexagram to which the planets are assigned is on the verge of becoming the heptagram. under the symbol of the cross was described the process by which the perfect circle of the heavens was divided into two parts by the path of the sun and then, to restore a balance, subdivided into four parts by the prime meridian. these divi- sions can

had little problem with this idea. they automatically assumed that the sun went around them and the earth upon which they stood. modern men and women, thanks to the indoctrination of science, may have to struggle hard to make this rather simple insight happen. the planet nearest the self both in distance and nature is the earth. since the earth is not represented in the display of planets on the hexagram, it must be sub- stituted by the planet that most closely embodies its qualities. the best choice for the center is therefore not the sun but mercury, symbol of balance, of magic, and of humanity. to understand how the other planets may be logically assigned to the outer points, the magus must see the hexagram presented in a more meaningful way: a fire earth v water from the symbol of the

are by nature masculine and should be placed on the right side of the square, as viewed from the back; venus and saturn are feminine and are to be placed on the left side. this still does not solve the problem of the exact placement of the four ele- mental planets. should mars, for example, be on the upper or lower right corner of the square? for the answer to this question the other form of the hexagram must be examined. the unicursal hexagram was developed by aleister crowley in the early part of this century in an attempt to overcome the awkwardness of inscrib- ing the common hexagram in the air during magical rituals. it can be traced con- tinuously from start to finish in a way similar to the pentagram: when the unicursal hexagram is analyzed, it is seen to be made up of two sowelu (

gical alphabet of the teutonic peoples before the coming of christianity. the sowelu- which means "sun"-was the rune used by the nazi ss as their emblem: 11 4. the sowelu is in the form of a lightning stroke and is a powerful symbol of creative force. it could be written right to left( 1\1) as in the old norse alphabet, or left to right( m) as in the old english. if the two sides of the unicursal hexagram are separated, they will reveal themselves to be a sowelu rune and its mirror reflection: with this in mind the unicursal hexagram becomes understandable as a syrn- bol of descending and reascending force--or in pictorial terms, the down strike of the lightning bolt and its reflection from the mirror surface of the water. the figure of a square and two triangles given earlier is the two-d

unicursal hexagram becomes understandable as a syrn- bol of descending and reascending force--or in pictorial terms, the down strike of the lightning bolt and its reflection from the mirror surface of the water. the figure of a square and two triangles given earlier is the two-dimensional version of the four-sided egyptian pyramid reflected from its base. this may be called the three-dimensional hexagram. if the runes are thought of in three dimen- sions as well and rotated ninety degrees to each other, they trace with remarkable clarity the framework of the double four-sided pyramid: at last it becomes possible to rationally assign the four elemental planets to the points of the hexagram. the descending lightning bolt streaks from the sun to the moon and along its path are found the plan

. the descending lightning bolt streaks from the sun to the moon and along its path are found the planets that contain the symbol of the sun, the circle. the reflected ascending bolt flies from the moon back to the sun, and on it are ordered the planets containing the lunar symbol of the crescent. mars, a masculine and fiery planet, will be located on the descending sigel on the right side of the hexagram because the right is active. venus, opposite of mars, feminine and receptive in nature, will also be located on the sun's descending sigel, but on the left (feminine) side of the hexagram. jupiter belongs to the moon's ascending sigel because it contains the symbol of the crescent. however, it is masculine in nature and belongs on the right side of the hexagram. saturn is feminine and is

TYSON DONALD SOUL FLIGHT

d nodes of the moon. the names were constant, but the astrological associations differed from system to system. in their structure, the sixteen figures of geomancy resemble the sixty-four 1 ching hexagrams, each of which is made up of six rows containing either a solid line or a broken line. the two dots in the row of a geomantic figure are symbolically equivalent to the broken line in an i ching hexagram; the single dot in a row of a geomantic figure is equivalent to a solid line in an i ching hexagram. the difference between the two sets of divination symbols lies in the number of rows of each figure: four in the case of geomancy and six for the i ching. the greater number of rows allows for more complexity in the i ching oracle. there is little doubt that members of the golden dawn empl

leased by vocalizing it, but its sacredness was not diminished by revealing it to those who were not priests. symbol visualization a useful way to develop a talent for astral perception is to do regular visualization exercises. the visualization of simple symbols will help develop your inner sight. a few of the symbols suitable for this exercise are the cross, triangle, circle, square, pentagram, hexagram, sign of infinity, and spiral. slightly more complex symbols that can be used are the egyptian ankh, the egyptian eye, the masonic eye in the triangle, the celtic cross, concentric circles, the pentagram within a circle, and the signs of the planets and the zodiac. these are all twodimensional forms. they should be held in the mind with the eyes closed, as though they were being viewed fl

TYSON DONALD THE MAGICAL WORKBOOK

neously in your awareness the circle, the pentagrams, and the angels as you continue to stand facing east with your arms spread into a cross. visualize your heart-center. use its energy to expand forward through the center of your chest a white pentagram that hangs upon the air inside the circle about two feet in front of your chest. at the same time expand backward from your heart-center a white hexagram that hangs upon the air inside the circle about two feet behind your back. make both the pentagram and hexagram three feet across. draw a deep breath. hold it four slow beats while focusing your awareness upon the pentagram before you and the hexagram behind you. vibrate the following words "before me flames the pentagrambehind me shines the six-rayed star" lower your arms and adopt the s

h the pentagram and hexagram three feet across. draw a deep breath. hold it four slow beats while focusing your awareness upon the pentagram before you and the hexagram behind you. vibrate the following words "before me flames the pentagrambehind me shines the six-rayed star" lower your arms and adopt the standing pose. for several minutes hold in your mind the white pentagram in front, the white hexagram behind, the golden-white circle with its four inset pentagrams around you, and the four angels at the quarters who surround the circle with their opened wings. 160 moving exercises allow your expanded aura to contract to its normal shape, and reduce your enlarged astral form so that it fits within your physical body. the astral forms around you also diminish in size, save for the angels w

ntagrams around you, and the four angels at the quarters who surround the circle with their opened wings. 160 moving exercises allow your expanded aura to contract to its normal shape, and reduce your enlarged astral form so that it fits within your physical body. the astral forms around you also diminish in size, save for the angels which remain gigantic. turn your attention to the pentagram and hexagram and draw them into your heart-center through your chest and back. focus awareness on the four guardian angels beyond the circle and elongate them into pillars of colored light that stretch upward to the star high overhead. when the pillars touch the star, they immediately turn blue-white and scintillate with brilliant radiance. let them withdraw themselves upward into the star. become awa

the angels as you continue to stand facing east with your arms spread so that your body forms a cross. visualize your heart-center. use its energy to expand forward and upward through the center of your chest a white pentagram that hangs upon the air just inside the eastern edge of the circle above the level of your head. at the same time expand backward and upward from your heart-center a white hexagram that hangs upon the air just inside the western edge of the circle above the level of your head. make in your imagination both the pentagram and hexagram approximately three feet across. invoking the light 199 draw a deep breath. hold it four slow beats while focusing your awareness upon the pentagram before you and the hexagram behind you. vibrate the following words "before me flames th

it four slow beats while focusing your awareness upon the pentagram before you and the hexagram behind you. vibrate the following words "before me flames the pentagrambehind me shines the six-rayed star" lower your arms and adopt the standing pose. allow your expanded aura to contract to its usual shape near your body. for several minutes hold in your mind the white pentagram in front, the white hexagram behind, the golden-white circle with its four inset gold-white pentagrams around you, and the four angels at the quarters. walk around the altar clockwise to stand in the east facing south. visualize with your astral perception that you stand within the astral temple. be aware of the candle burning on top of the black marble altar, the flaming astral circle that floats upon the air at hea

r shining outward to enlarge the outer surface of your aura into a perfect transparent sphere of palest gold. your aura encompasses the altar but does not extend beyond the limit of the circle behind you. visualize the white pentagram that hangs upon the air above the level of your head in the eastern quarter of the circle. at the same time extend your awareness backward and be aware of the white hexagram that hangs upon the air above the level of your head in the western quarter of the circle. focus your awareness strongly upon the pentagram before you and the hexagram behind you while vibrating the following words "behind me shines the six-rayed starbefore me flames the pentagram" visualize the hexagram behind you shrink and descend as it is absorbed into your heart-center through your b

the circle, the pentagrams that have been drained of their color, and the angels as you continue to stand with your arms spread into a cross. visualize your heart-center. use its energy to expand forward through the center of your chest a white pentagram that hangs upon the air inside the circle about two feet in front of your chest. at the same time expand backward from your heart-center a white hexagram that hangs upon the air inside the circle about two feet behind your back. make both the pentagram and hexagram three feet across. the hexagram is formed of two interlocking triangles, one upright and the other inverted. draw a deep breath. hold it four slow beats while focusing your awareness upon the pentagram before you and the hexagram behind your back. vibrate the following words "be

gles, one upright and the other inverted. draw a deep breath. hold it four slow beats while focusing your awareness upon the pentagram before you and the hexagram behind your back. vibrate the following words "before me flames the pentagrambehind me shines the six-rayed star" lower your arms and adopt the standing pose. for several minutes hold in your mind the white pentagram in front, the white hexagram behind, the goldenwhite circle with its four inset pentagrams around you, and the four angels at the quarters. allow your expanded aura to contract to its normal shape, and reduce your enlarged astral form so that it fits within your physical body. turn your attention to the pentagram and hexagram and draw them into your heart-center through your chest and back. focus awareness on the fou

TYSON DONALD THE POWER OF THE WORD

elivered by urim and thummim to the high priest or king of israel, but is much easier and cheaper to make than the full sacred regalia. the pouch should be ornamented with scarlet, gold, blue, and purple thread-embroidery thread, which comes in many bright colors, is ideal. the threads should be sewn into an appropriate symbolic design. one possible pattern is the single eye of god set within the hexagram of two interlocking triangles ,he greatest magician after moses was solomon, yet none of his magic actually appears in the bible. it has come down to us through such diverse sources as the talmud and jewish folk tales, the koran and the book of a thousand nights and a night of the arabs, and the magical manuscripts of the ethiopians. this widespread fame of solomon as a magician may resul

. there are various descriptions of this object. we know it was a seal ring because the king used it to seal the jinn into their prisons. the brass (or copper) vessels were stopped with lead caps into which was pressed the symbol of solomon's ring. some early accounts say that the pentagram was engraved upon its bezel (the enlarged, flat part of a ring. in later accounts, this is changed into the hexagram, but the pentagram is the earlier and more authentic symbol. by other accounts (zohar 3:233a-b, the ring is inscribed with the four letters of tetragrammaton. the seal of solomon-the symbol inscribed upon his seal ring-figures prominently in the many magical books attributed to him. among the many versions of the seal, the most common is that appearing in the accompanying illustration (se

ed to think that the light of metatron, the highest of all angels, shone from the depths of the stone. the third river of power flowed from any occult symbols that may have been inscribed upon the ring at the time of its making. these drew down the rays of the planets and the fixed stars or signs, or attracted the energies of the four earthly elements. among these symbols is the pentagram and the hexagram, either of which may have been on solomon's ring. a fourth river of power flowed forth from the material substance, or substances, that formed the ring, or were enclosed within the ring. these were such things as the metal gold, of which the ring was made; the particular nature of the ring's stone (diamond or sapphire are most likely; or there may have been four different jewels, one for

WESTERN MANDALAS OF TRANSFORMATION SR AL

th pythagorean symbolism. eliphas levi praises the sephira of tiphareth thus: beauty, the luminous conception of equilibrium in forms, intermediary between the crown and the kingdom, mediating principle between creator and creation.a sublime conception of poetry and its sovereign priesthood (transcendental magic, 1972, p. 97. to this sphere is attributed the number six and the seal of solomon, or hexagram. this is the geometrical symbol which best illustrates the great maxim "as above, so below" the joining of the microcosm with the macrocosm. according to the principle of analogy, whatever is in the godhead is reflected in the human being. the three principles of intelligence, love, and creativity find expression in the body through the three centers of the brain, the heart, and the sexua

mah lies at the lower end of the path of aleph (value 111, one of the magic numbers of the sun. binah lies at the end of the path of the second letter, beth. because tiphareth lies at the end of the third letter, gimel, case points out that this sephira was brought into manifestation before chesed or geburah, the fourth and fifth sephiroth (see tree diagram on page 2. the symbol of tiphareth, the hexagram, is also called the star of the macrocosm because lines drawn from its center to its six points and intersections divides the circle into the twelve houses of heaven, and thus it is a symbolic map of the universe. when we use the golden dawn banishing ritual (see regardie's middle pillar) and say the affirmation "behind me shines the six-rayed star" we are implying that all powers represe

also called the star of the macrocosm because lines drawn from its center to its six points and intersections divides the circle into the twelve houses of heaven, and thus it is a symbolic map of the universe. when we use the golden dawn banishing ritual (see regardie's middle pillar) and say the affirmation "behind me shines the six-rayed star" we are implying that all powers represented by the hexagram are behind us, or backing us up. it will be noticed that when the hexagram is laid on the tree, it not only includes the mundane spheres of jupiter, mars, venus, mercury and the moon, but also daath/pluto, the hidden sphere at its top point (see figure 8-a. figure 8-a figure 8-b: traditional figure 8-c: agrippa's kamea daath is separated from the spheres below it since it resides in the a

WHO ARE THE DRACONIANS

rty and i have never seen such cold and unpleasant eyes in my life. i knew nothing of these subjects then, but the look of his eyes i who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (61 of 68 [8/25/2000 17:20:01] have never forgotten. at outdoor rituals, arizona says she wore axed robe and stands in the centre of a pentagram which is surrounded by a hexagram or star of david. she was triggered into her 'isis' program and conducted the drawing down of the moon ceremony which, she says, made four snarling hideous creatures materialise in the satanists' circle. the sacrificial victims, who have been bred from birth for the role, are ritually killed by slashing the throat from left to right. this is the origin of the freemasonic sign of pulling t

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

trolling point, the whole seal colored in the purple of yesod does produce some startling effects in the ceremony. introduction to the ritual of opening the seal dei aerneth campbell's notes on this were very sketchy. they read as follows "garstin insisted that one stand in the east facing the west while invoking each name from the seal along with the various sigils from the seal and also use the hexagram ritual but a peculiar design where it can be done in one movement without breaking it up from a design i have found in the order papers. all five tablets are present" from this i have reconstructed a ritual; the most significant thing is the use of the unicursal hexagram which many have attributed to crowley. in 1983, regardie was surprised to find it in the original golden dawn papers. h

cted a ritual; the most significant thing is the use of the unicursal hexagram which many have attributed to crowley. in 1983, regardie was surprised to find it in the original golden dawn papers. he made the comment to me that for years he thought it was crowley's idea, until he saw it in some original golden dawn documents. i told him that taylor had shown it to me, years ago, as an alternative hexagram ritual. he said mrs. felkin had first shown it to him back in the 1920s. apparently it was occasionally used by mathers. 20 the opening of the holy seal, dei aemeth, by ritual temple setting: place the four elemental tablets (see figures 3 through 6) in their cardinal directions, along with the tablet of union on the central altar. place the holy seal, the sigillum dei aemeth, on the tabl

is humble sphere" take up the lotus wand, holding it by the white band. ci] cumambulate deosil to the east. stand between the pillars. poir the rose of the lotus wand towards the seal and say "seven rest in seven and the seven live by seven. the seven govern seven all government is. i now invoke ye, ye holy lords of the planets whose sigils are on the seal of truth" 25 draw the invoking unicursal hexagram of the moon over the seal and say "now i invite ye noble one, galas (trace sigil) to send forth your light through the holy seal of truth" draw the invoking unicursal hexagram of saturn over the seal and say "i now invite ye noble one, gethog (trace sigil) to send forth your light through the holy seal of truth" draw the invoking unicursal hexagram of mercury over the seal and say "i now

ly seal of truth" draw the invoking unicursal hexagram of saturn over the seal and say "i now invite ye noble one, gethog (trace sigil) to send forth your light through the holy seal of truth" draw the invoking unicursal hexagram of mercury over the seal and say "i now invite ye noble one, thoath (trace sigil) to send forth your light through the holy seal of truth" 26 draw the invoking unicursal hexagram of mars over the seal and say "i now invite ye noble one, innon (trace sigil) to send forth your light through the holy seal of truth" draw invoking unicursal hexagram of the sun over the seal and say: now invite ye noble one, aaoth (trace sigil) to send forth your light through the holy seal of truth" draw the invoking unicursal hexagram of jupiter over the seal and say "i now invite ye

he holy seal of truth" draw invoking unicursal hexagram of the sun over the seal and say: now invite ye noble one, aaoth (trace sigil) to send forth your light through the holy seal of truth" draw the invoking unicursal hexagram of jupiter over the seal and say "i now invite ye noble one, horl vw (trace sigil) to send forth your light through the holy seal of truth" 27 draw the invoking unicursal hexagram of venus over the seal and say "i now invite ye noble one, gethog (trace sigil) to send forth your light through the holy seal of truth" contemplate the forces making themselves present. circumambulate deosil three time, rising up through the light. finish between the pillars. perform the full vibratory formula of the middle pillar (see appendix g. circumambulate deosil one time, returnin

ministers servants and subjects, to my comfort and help, in wisdom. and power according to the properties of thy noble office "come, 0 noble prince (name) i say, come, amen" 128 ritual for skrying the pyramid squares of the bonorum 1. place relevant pyramid tablet on altar. 2. conduct banishing ritual of the pentagram. 3. consecrate with water and fire. 4. invoke the ruling planet with ritual of hexagram over the tablet. 5. recite the invocation of king, then prince. ask them both to assist with protection of the angel concerned (if the angel of the pyramid square is either a king or prince, then use an invocation specific to them, but if not, then both should be used. 6. visualize an astral pyramid surrounding you (while still at east of altar. 7. l.v.x. formulae [see appendix f eds. 8

or and stature. as we enter the temple she takes me to a room where there are three benches or altars. the left one has two cups on it, the middle a sword and the right a smoldering urn. above each (the walls are gold) there are blank tablets with six lines down and six lines across (the tablets are gold also, while the lines are red. the center piece of the middle altar is shaped the same as the hexagram lines on the holy table "she then takes me to three doors. the first opens to a misty forest, the second to a blizzard and the third to a tropical and hot place. she tells me there are seasons like the three altars under her control. a maroon bracelet with a peculiar design is placed on my right wrist. i ask her to tell me more of the letter a' and she replies "harmony between us, the eno

nge colour. the colours must be clear and correct. the petals may be formed by paint or by coloured paper pasted on the glass" the earth pentacle "the pantacle or pentacle should be formed of a round disc of wood, about 4-1/2 inches in diameter, and from 112 inch to 1 inch in thickness, nicely polished, and truly circular, and of even thickness. there should be a circular white border and a white hexagram on each face of the disc. the space within the white border should be divided into four compartments by two diameters at right angles. these four compartments are to be coloured: the upper, citrine; right, olive-green; left, russet-brown; lowest, black. the pentacle should be the same on both sides, and should be held in the hand with the citrine compartment; unless there is a special rea

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

in malkuth, in the form of the supporter. the first ideal form of man is in adam kadmon, behind the kether form and, as it were, the prototype of the tiphareth form. this tiphareth answers to the letter vau of the holy name, as representing the prince. the letter vau also represents the number six and adam was created on the sixth day, for tiphareth is the symbol of the creation. furthermore, the hexagram consists of the two forms fire and water: the ideal fire and the ideal water; the spirit and the water of creation; the spiritual ether and the ethereal fire; the fire of the holy spirit. thus, in the creation of the man is the extension from tiphareth i.e, the moment adam is created, that is the beginning of the reflection of the lower triad, and finally, of malkuth. eve is the synthesis

0=0 sign: i will keep silence, without. path yod: the word in the course of formulation, or expression. kaph: the uttered word. sign of virgo: signifies divine inspiration in activity. union of tiphareth and chesed. central thought: unifying human with the divine. each form is dissolved into something better. humanity becomes divine man. order is a path to this union. note: mantric formula of the hexagram ritual; affirmation of unity: use it daily, recite at close of meditation. achad rash achadutha rash yeyehuda temuritha achad one in his personality, one in his individuality, in his permutation one. the nails of the 7=4 cube 16 nails thou shalt take to transform the cross into the cube. to steel shall they be transmuted from the natural iron; by fire and hammer, cold welded, and wrought

e down therein. as here depicted, the key of temperance is really a synthesis of tiphereth and of the path which leads thereto. that path in the sepher yetzirah is called the intelligence of temptation or of trial, because it is the test of merit which god applies to those whom he calls to his service. the sacred name of tiphereth is bound upon the breast of the figure before you; the star of the hexagram is beneath it. the splendour of her five-pointed crown is drawn from the five upper sephiroth, and she directs with her hands the influences of chesed and geburah upon the sephiroth that are below. she is the symbol of the purified life in spiritual consciousness, and he that has attained thereto shall draw, my brother, all the parts of his personality into the redemption of the higher na

e grade. here ends the ritual of the portal of the rosy cross. appendix three inner order study curriculum of the golden dawn zealator adeptus minor stage one 1. admission ceremony, after which receive ritual a (general instructions. adeptus minor ritual is to be studied thoroughly, especially the clauses of the obligation. 2. receive ritual of pentagram and commit to memory. 3. receive ritual of hexagram and commit to memory. 4. receive ritual u, the microcosm, to be attentively studied, though not learned by heart. 5. receive ritual z1 and z3. 6. receive ritual d and make lotus wand, to be consecrated after approval of chief in charge. 7. receive ritual e and f, and make rose cross, and consecrate it after approval as before. 8. receive ritual g and consecrate the 5 implements as before

ADDTLS

f this magical principal is beyond the scope of z.a.m. example from the holy tablet of a 7 k y jh b l allocations of the six seniors thou shall take note of the overlapping letters on the central squares. the n is used to invoke both the king of eight letters and the six seniors of seven letters. these seniors and king are attributed to the wanderers and the a respectively. thou shall use all six hexagrams to invoke the king. thou shall note that these rules (the positional attributions of the planets to the seniors on the tablets) are constant and the same on each tablet. thus, the three holy names of god, the name of the great king and the six seniors are extracted from the great cross and always painted in black lettering on white background. lesser angles thou shall note that the great

ALEISTER CROWLEY LIBER 777

of c indigo. b of c oppoponax. a of e dittany of crete. d of e assafoetida. c of e clover. e of e storax. b of e benzoin. a of b saffron. d of b lign-aloes. c of b red-sanders. e of b red sandalwood. b of b olibanum. col. xliii. and xliv. and, generally, all drugs exciting the parts of the body corresponding. see col. clxxxii. col. xlvi. each trigram combines with itself and the others to make 64 hexagrams, which partake of the combined nature. this attribution is the true key to the yi king. no sinologist has had any idea of it, but it is obvious enough now that o.m. has solved it. see appendix i. col. xlvii. line 7. has a monkey. line 19. said to have a monkey. col. xlix. the geomantic figures of the planets are those of the signs which they rule. lines 3-10. q andr table of corresponden

7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g 2 kh n. ears. 10 [13 and 32] n.w. e prithivi. e t 1 kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 notes 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger and o

777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were with minor exceptions straight facsimiles from the original 1909 edition of 777. in preparing the present edition i have included, besides the preface, tables, notes and appendix from the original edition, the following additional material from 777 revised* the 11 additional columns (clxxxiv cxciv. these were originally appended at the end of table vi. six were explan

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

f the qabalah, the shadows of transitory things are instantly banished. the yi king is the most satisfactory system for general work. the master therion is engaged in the preparation of a treatise on the subject, but the labour involved is so great that he cannot pledge himself to have it ready at any definite time. the student must therefore make his own investigations into the meaning of the 64 hexagrams as best he can. the yi king is mathematical and philosophical in form. its structure is cognate with that of the qabalah; the identity is so intimate that the existence of two such superficially different systems is transcendent testimony to the truth of both. it is in some ways the most perfect hieroglyph ever constructed. it is austere and sublime, yet withal so adaptable to every poss

("777, col. xxxviii) but draw\ the astrological sigil of the- sign, instead of that of the 1\ moon *1 planet *2 2# for caput and cauda draconis use the lunar hexagram, with the sigil of caput draconis or cauda draconis. to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is

ALEISTER CROWLEY MAGICK WITHOUT TEARS

e best training for memory cara soror, do what thou wilt shall be the whole of the law. now you must learn qabalah. learn this alphabet of magick. you must take it on trust, as a child does his own alphabet. no one has ever 34 found out why the order of the letters is what it is. probably there isn't any answer. if you only knew what i am grappling with in the yi king! the order of the sixty-four hexagrams. i am convinced that it is extremely significant, that it implies a sublime system of philosophy. i've got far enough to be absolutely sure that there is a necessary rhythm; and it's killing me by millimetres, finding out why each pair succeeds the last. forgive these tears! but our magical alphabet is primarily not letters, but figures, not sounds magic without tears get any book for fr

ow imperfection; yet they are all balanced as against each other. note, too, how apt are the ideograms. m.3. shows the flames flickering on the hearth, f.3, the wave on the solid bottom of the sea; m.4, the mutable air, with impenetrable space above, and finally f.4, the thin crust of the earth masking the interior energies of the planet. they go in to double these kw, thus reaching the sixtyfour hexagrams of the yoe king, which is not only a map, but a history of the order of nature. it is pure enthusiastic delight in the harmony and beauty of the system that has led me thus far afield; my one essential purpose is to show how the universe was derived by these wise men from nothing. 27^ weh note: do an arthur avalon plug here, highlighting his "garland of letters" 44 when you have assimila

ALEISTER CROWLEY EQUINOX EQ I 2 2

t the seven planets and the seven qabalistic palaces of assiah, the material world which answer to the seven apocalyptic churches of asia minor, and these again represent, on a higher plane, the seven lamps before the throne."3 264 illustration described from page 265 "diagram 16. the rose of creation" this is a twelve-pointed star made up of four line-drawn equilateral triangles, effectively two hexagrams placed one on top of the other and rotated to produce a symmetrical duo-decagram. there are small circles touching the outer tips of each of the twelve points. four identical circles are placed tangent to the horizontal and vertical line elements in the central portion of the figure. in the exact center is an upright pentagram, also lineal, with a smaller circle in its own center. illust

ALEISTER CROWLEY EQUINOX EQ I 2

draw the astrological sigil of the sign, 1\ 2# instead of that of the- planet# mercury *2-*1- 1\ moon *1 *2 2# 25 for caput and cauda draconis use the lunar hexagram, with the sigil of caput draconis or cauda draconis. to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

remember, in our system, it is this axis that we measure. the center point of the l rather than the equator. thus, we see in the qabalistic cross the symbology of the sun and its' life giving rays passing over the l. this is osiris/christ energy united in unison through the qabalistic cross. let us be aware always that no banishings can be done in the vault. in addition, no invoking pentagrams or hexagrams can be made directly inside the chamber of the vault. thus, the altar must be re-charged outside the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicru

DAVID ICKE THE BIGGEST SECRET

ng in state. the same format of a tomb under a dome is the tomb of st peter beneaththe basilica at the v atican. the congress building is a temple to a secret society which,under many names, originates in the ancient world. within the washington street plan,centred on capitol hill and the white house, are astrological symbols (which relateexactly to where certain constellations appear in the sky, hexagrams, satanicpentagrams, squares, a masonic compass, a spear of destiny, a skull and bones andscores of others. for more information and illustrations i strongly recommend anexcellent book by charles l. westbrook jr called the talisman of the united states,signature of the invisible brotherhood. roads in washington relate to the points wherethe sun rises at the winter and summer solstice, jus

ess, more like draughts, was played by thepharaohs in egypt. the chess board consists of 64 black and white squares, symbolisingthe floor of the house of mysteries. the black and white chess teams symbolise theeternal battle between negative and positive, light and dark, among much else. the 64squares on a chess board relate to the chinese esoteric system known as the i ching,which consists of 64 hexagrams. it is all the same knowledge hidden or presented indifferent ways. the singers and song writers known as the troubadours of 12th and 13thcentury france sang the praises of their lady. the name troubadour itself leads us backto north africa because it comes from the arab term tarab dour, meaning house ofdelight, a remnant of the muslim occupation of southern france. they hid their ladybe

ties.the universe, like the whole of the physical world, is a hologram- beams of lightcolliding to create the appearance of three-dimensional form. it is like throwingstones into a pond and watching the waves collide and create patterns. two scientistsin the united states, terrance and dennis mckenna, suggest that the universe is ahologram of 64 waves or time scales and this is why we have the 64 hexagrams ofthe 1-ching, 64 keys of the tree of life, and the 64 codons of the dna. theircomputer analysis suggests that all 64 of these waves are going to peak together in2012. this is going to make the next few years a period of staggering change. themckennas say that the speed of change has gone on doubling in a smaller and477smaller time frame, manifesting as the leaps in technological develop

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

omancy a system of divination by means of scattering pebbles, dust, sand grains, or seeds on the earth and interpreting their shape and position. a later development by occultist cornelius agrippa involved making marks on the ground with a stick (currently practiced with a pencil on paper. interpretations are partly intuitive and partly by means of a system of positions reminiscent of the i ching hexagrams. the term geomancy is also applied to the chinese practice of feng-shui (wind and water, and was used by nineteenthcentury writers to translate feng-shui. this chinese art is concerned with the relationship between human beings and the subtle energies of nature. in classical chinese sources the term ti li (land patterns) was also used; another related term is kan-yu (cover or support, wi

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

dition of vast face in trigram heaven to the most yin condition of small face in trigram earth. 2 f 0# before-the-world sequence (shuo qua) 04' 8: h" 2: 2 2:e 8% the trigrams explicated in the shuo kua are eight permutations of yang (vast face) and yin (small face) lines in sets of three. in the i ching, the trigrams are variously combined to produce sixty-four different sets of six lines, called hexagrams. the trigrams can also be correlated respectively with six of the hebrew double letters plus the two mother letters mem (water) and shin (fire. each of the hexagrams can thus be correlated to a combination of two of the eight hebrew letters. these correlations are shown in figure 5.11. 2 f 0# hebrew letter combinations and the sixty-four hexagrams :2 h' 8 :2" 2" f "1" 2: e2 2" 0 in the i

FREEMASONS SATANISM AND SYMBOLISM

fire. today, we find the latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebelled against god; alchemists who are known sorcerers, black magicians, and worshippers of satan, and the rosicrucians who have so desecrated the precious cross of jesus christ with pentagrams and hexagrams as to make you sick. hall's major revelation was that freemasonry is the son of samael. being careful not to confuse samael with the beloved prophet samuel. samael is one of the infernal names of satan. in fact, house of theosophy author, writing under the influence of her demon possessing her- master d.k- identifies samael as satan [the secret doctrine, p. 378] in fact, satanists have a

GILBERT THE MAGICAL MASON

bearers of good fortune.206themagical masonchina there is still extant the curious chinese book of divination called the yi-king or book of changes; it is believed to date from 1100b.c.it teaches an art depending upon combinations of long and short lines in groups; the system is said by the chinese to be 8,000 years old. there is an english version of the work, with designs of the trigrams and 64 hexagrams; it is well worth a look into, if not deemed worthy of serious study. we learn from the chinese book chung-yung written by tsze-tsze the grandson of confucius, or more properly kung fu-rze, that knowledge may be derived from omens, and thatitwas proper to practice divination by means of 49 stalks of the plantachillea sibirica,a sort of milfoil, and by the shell of a tortoise.tibetin mode

GOLDEN DAWN RITUALS C C1

r the first triangle begin with: for the second triangle begin with: saturn l luna y jupiter k mercury b mars f venus c venus c mars f mercury b jupiter k luna y saturn l note: l takes the place of the tud on the tree. a and the supernals are treated differently. method of invoking or banishing a the sun is treated in a different manner. when thou wishes to invoke the sun, all of the six invoking hexagrams of the planets must be traced in their regular planetary order. the symbol of a shall be traced in the center. for banishing a draw the banishing hexagrams of each planet in the regular order (not reverse order, and trace the symbol of a therein (see diagrams on pages 12 and 13) special consideration when invoking 5 the primary method of invoking and banishing 5 is the same with some imp

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e of the most effective mental methods of consecrating a circle is to imagine a powerful psychophysical force, like a mist, emanat ing from your body. let it swirl around the atmosphere of the drele. let it gradually forro a protective spherical shell or wall around you ata distance equal to the circumference of the circle. this mental projection should accompany.your tracing of pentagrams and/or hexagrams to banish all foreign elements and influences from your cirde. a method used in tibetan yoga, which is quite effective, is to imagine millions of tiny rays of light emanating from your subtle body outward in all directions. the length of each ray is equal to the radius of your circle. at the end of each ray you must imagine the head of a fierce demon (a 'wrathful' deity) facing outward a

say, before me mordialhktga (mohar deeah- leh hehkeh-teh-gah) behind me oipteaapdoke (oh-eepeh teh-ahah peh-dohkeh) on my right oroibahaozpi (oh-roh eebah ahoh-zod-pee) on my left mpharslgaiol (em-pehheh aress- el gah-eeoh-leh) aboye me and below me, my magical universe, and behold, i alone in the midst. notes: the formulas of ivi tdt and ztztzt are explained iaer in this manual. as you trace the hexagrams in the air before you, you should v brate the letters of these formulas. while executing this ritual, you must be able to "see" the flaming hexagrams in the air alter tracing them with your wand. the four holy names of divinity spoken in step 6 107 are explained in enochian magic and shown in figure 9, appendix a. these four names of power together with the ultimate duality of object (th

p set up your magical altar. on the altar place a copy of the watchtower tablets that you have made yourself, and your magical weapons including a wand made by yourself 247 247 from almond or hazel wood. step 2. hold your talisman of iliatai in your left hand. step 3. hold your magical wand in your right hand and consecrate the chamber or area. invoke the elements with the invoking pentagrams and hexagrams in the order fire, air, water, and then earth. step 4. invoke your holy guardian angel by a suitable prayer that you wrote yourself. step 5. banish the watchtower forces and dear the area with the banishing pentagrams and hexagrams in the order fire, air, water, and then earth. step 6. record the results of each operation in your magical diary. notes to step 1. this is a greatly simplifi

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

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

LIBER O

equire (777, col. xxxviii) but draw\ the astrological sigil of the- sign, instead of that of the 1 *1 planet *2 2# for caput and cauda draconis use the lunar hexagram, with the sigil of cauda draconis or caput draconis. to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is

LIBER 777

of c indigo. b of c oppoponax. a of e dittany of crete. d of e assafoetida. c of e clover. e of e storax. b of e benzoin. a of b saffron. d of b lign-aloes. c of b red-sanders. e of b red sandalwood. b of b olibanum. col. xliii. and xliv. and, generally, all drugs exciting the parts of the body corresponding. see col. clxxxii. col. xlvi. each trigram combines with itself and the others to make 64 hexagrams, which partake of the combined nature. this attribution is the true key to the yi king. no sinologist has had any idea of it, but it is obvious enough now that o.m. has solved it. see appendix i. col. xlvii. line 7. has a monkey. line 19. said to have a monkey. col. xlix. the geomantic figures of the planets are those of the signs which they rule. lines 3-10. q andr line 15. p line 16. v

7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g 2 kh n. ears. 10 [13 and 32] n.w. e prithivi. e t 1 kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger and obscuri

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

d spiritual meaning. 17 6 4 c of b sui following 18 1 3 e of d k troublesome services, arrest of decay, hard work. 19 0 6 9 of c lin approach of authority, inspect, comfort. 20 3 0 d of 9 kw n manipulating, contemplating. 21 5 4! of b shih ho union by gnawing, legal constraint. 22 1 5 e of! p ornament, freewill. 23 1 0 e of 9 po overthrow, couch. 24 0 4 9 of b f returning, visit from friends. the hexagrams 45 figure. nature. name. divination and spiritual meaning. 25 7 4+ of b w wang simplicity and sincerity, earnestness. 26 1 7 e of+ t kh great accumulation. 27 1 4 e of b nourishment, upper jaw. 28 6 3 cof d t kwo great carefulness, weak beam. 29 2 2= of= khan pit, defile, peril. 30 5 5! of! l inherent in, attached to, docility. 31 6 1 c of e hsien influencing to action, all, jointly. 32

ame. divination and spiritual meaning. 33 7 1+ of e thun returning, avoiding, retirement. 34 4 7 b of+ t kwang violence, the great ram. 35 5 0! of 9 tzin to advance (good. 36 0 5 9 of! ming intelligence, wounded. 37 3 5 d of! ki zbn household, wifely duty. 38 5 6! of c khwei disunion, family discord. 39 2 1= of e kien lameness, immobility, difficulty. 40 4 2 b of= kieh unravelling (a knot &c. the hexagrams 47 figure. nature. name. divination and spiritual meaning. 41 1 6 e of c sun diminution. 42 3 4 d of b y addition, increase. 43 6 7 c of+ kw i displacing, strength, complacency, tact. 44 7 3+ of d k u unexpected event, a bold woman. 45 6 0 c of 9 tzhui collected, docility. 46 0 3 9 of d shbng advance and ascent. 47 6 2 c of! khwbn straightened, distressed, x carcer, growth restricted. 48

change 50 5 3! of d ting a caldron, a concubine, flexibility, quick ear and eye. 51 4 4 b of b kbn ease, development, moving power, thunder. 52 1 1 e of e kan peace, a mountain. 53 3 1 d of e kien fortunate marriage, gradual advance, goose. 54 4 6 b of c kwei mei unfortunate marriage (of a younger sister before the elder. 55 4 5 b of! fbng large, abundant, progress. 56 5 1! of e l strangers. the hexagrams 49 figure. nature. name. divination and spiritual meaning. 57 3 3 d of d sun flexibility, penetration, vacillation, wind, wood &c. 58 6 6 c of c tui pleasure, help from friends, still water. 59 3 2 d of= hw n dissipation, dispersion, turning to evil. 60 2 6= of c kieh joints of body, regular division. 61 3 6 e of= kung f inmost sincerity. 62 4 1 b of e hsiao kwo non-essential, success of

777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were (with minor exceptions) in their turn straight facsimiles from the original 1909 edition of 777. in preparing the present edition i have included, besides the preface, tables, notes and appendix from the original edition, the following additional material from 777 revised* the 11 additional columns (clxxxiv cxciv. these were originally appended at the end of table vi

LIBER O

of the planet which rules the sign you require(.777. col. cxxxviii; but draw the astrological sigil of the sign instead of that of the planet. for caput and cauda draconis use the lunar hexagram, with the sigil of< or. to banish reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with.13 the hexagrams pertaining to the planets are as in [figure above].14 invoking 1 2 1 2 1 2 1 2 1 2 1 2 2,11 3,10 4,9 6,7 5,8 banishing 1 2 1 1 2 2 1 2 1 2 1 2 2,11 5,8 6,7 4,9 3,10 liber o vel manvs et sagitta 12 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. i

union name (exarp, bitom, hcoma, nanta) corresponding to the quarter; trace wheel of spirit symbol in centre while vibrating ahih (actives) or agla (passives; give spirit sign; trace elemental pentagram while vibrating the 12-letter name from the appropriate elemental tablet (oro ibah aozpi, etc. see liber chanokh; trace kerubic symbol while vibrating the hebrew name; give elemental sign. 12 the hexagrams shown in this part are all the invoking form. to make the banishing forms, trace the triangles in the same order and starting from the same point, but trace each triangle in 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

LIBER XLI THIEN TAO

y; for the vast quantities of excellent stores abandoned by the british left him no anxiety upon the score of hunger. in the first year he disciplined and conquered his body and its emotions. in the next six years he disciplined and conquered his mind and its thoughts. in the next two years he had reduced the universe to the yang and the yin and their permutations in the trigrams of fo-hi and the hexagrams of king wu. in the last year he abolished the yang and the yin, and became united with the great tao. all this was very satisfactory to kwaw. but even his iron frame had become somewhat impaired by the unvarying diet of tinned provisions; and it was perhaps only by virtue of this talisman2 n a a h h a q q q q a a r r i i a a m e m a a that he succeeded in his famous attempt to outdo the

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

oss, and the divine names are to be written around it, beginning at ehyeh, and ending at levanah, luna (colours- the space between the outer and inner circles, where the serpent28 is coiled, with the hebrew names written along his body, is bright deep yellow. the square in the centre of the circle, where the word master is written, is filled in with red. all names and letters are in black. in the hexagrams the outer triangles where the letters a, d, o, n, a, i, appear are filled in with bright yellow, the centres, where the t-shaped crosses are, blue or green. in the pentagrams outside the circle, the outer triangles where te, tra, gram, ma, ton, is written, are filled in bright yellow, and the centres with the t crosses written therein are red) the magical triangle of solomon. this is the

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

resentation, for no obvious reason. it seems more reasonable to conclude that this blank comes at the end of the section, and thus at the end of the entire lemegeton; it is blank because the work is finished at that point. most of the text of ars nova clearly relates to the first book of the lemegeton, the goetia, and the tools of the trade described therein: the magickal circle and triangle, the hexagrams within the circle and the pentagrams surrounding it. it lists the divine names written in each of these, and adds a short prayer, with one line of prayer per name. this list takes up the entire first page. i believe that the prayers were to be spoken either while drawing the divine names and figures, or later while consecrating the place of the work. on the opposite side of the sheet, th

MICHAEL WYNN THE SOUL TRAVELERS

al in chapter 2, these special names are often vibrated, rather than spoken in a plain manner. although opening rituals can come loaded with needless pageantry, the core of the opening ritual is the invocation. here a distinction must be drawn, because the word invocation has 2 meanings in magic. the first is the activation of a certain type of energy, which is the case for the recently mentioned hexagrams and pentagrams; it is this type of invocation that the opening ritual contains. the second type of invocation is directing a spirit into the magician, allowing this spirit to, at least partially, possess the practitioner. after the invocation of the opening ritual, the magical program is now listening for instruction. at this point the magician may choose one of many paths. he may decide

al. sometimes the triangle--michael wynn's "the soul travelers" 58 includes a scrying mirror. for example, the spirit can use the scrying mirror to transmit scenes of other worlds, or of ancient times; the spirit may also, of coarse, project his own image in the mirror. the magical circle the magician stands in is usually painted on the ground, and often includes other symbols like pentagrams and hexagrams. the magician calls upon higher powers to command the spirit to make himself present within the triangle, or mirror. the spirit must be given some kind of substance like steam or smoke to take physical appearance, otherwise the mirror must be used. once present, the spirit should be commanded to reveal itself in a manner that is not hideous, and to speak in a soothing voice using your na

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

n the seer should formulate in imagination a vast pylon, and within its gates he should visualise the hebrew letter tau, the 32nd path. this should <24> be preceded by a study of the ritual of the theoricus grade, especially of the rite of the kerubic stations. then, imagining himself passing through this letter tau, and entering the pylon, he should proceed to make the appropriate pentagrams and hexagrams, and vibrating the divine names appropriate to that plane. the resulting vision should be similar to the passage of the path in the ceremony, but whereas this latter was purely symbolic, the former may be real and dynamic, and may develop into an initiation in the true sense of the word. the same technique may be applied to every path and to every sephirah. developing still further from

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

k to the third millennium bce; the chunqiu (also spelled ch un-ch iu, or spring and autumn annals, a chronicle of the political and diplomatic doings of the lu state during the time of confucius and most probably writing by confucius himself during his final years; and the yijing, or classic of changes (sometimes referred to as the book of changes, the famous book of prophesy that uses sixty-four hexagrams, or patterns of six lines, that are interpreted as omens of coming events. the texts that compile the thirteen classics were developed during the tang and song dynasties, after the introduction of the five classics and before the adoption of the four books. they are made up of the five classics as well as the analects and the mencius. in addition, these texts include three commentaries o

daoism and attempted to bridge the gap between daoism and confucianism. the taiping jing (also spelled tai-p ing ching, or classic of the great peace, deals with immortality. it provides specific instructions on how to reach eternal life. the huainanzi (also spelled huai-nan-tzu) is a collection of essays by trained spiritual magicians, or fang-shih. the yijing (also spelled i-ching) is a book of hexagrams used to tell of future events. though it was written before daoism was established, the yijing is employed in various daoist rituals. while these early texts form the core of daoism, there are thousands of other texts that make up the sacred writings of both the philosophical and religious branches of daoism. the entire collection of daoist sacred, philosophical, magical and alchemical t

it. those who practice feng shui attempt to ensure that the qi flows properly in one s living space and that a proper balance of yin and yang is found. it also uses astrology, a form of telling the future from the positions of the stars and planets on one s birth date. the yijing (also spelled i ching, or book of changes, an ancient chinese text for telling the future by the placement of symbolic hexagrams (patterns of six lines, is also used in some schools of feng shui to help determine the correct environment. in its earliest form feng shui was used for finding the best gravesite. later it came to be used to determine the best place to build an imperial palace. over the centuries it was turned into a science and art for the common people as well. even in the early twenty-first century m

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ting with the book i ching and using fortune sticks (fortean picture library) broken line and the unbroken line can represent any pair of polar opposites, such as male/ female, light/dark, and so forth. those who believe in the wisdom of i ching maintain that within the 64 sections there exist teachings for every possible situation that anyone will encounter throughout his or her life. within the hexagrams are represented numerous archetypal situations in catergories such as gthe rise to power, h gproper relationships, h gnegativity, h and so forth. the hidden meanings of the hexagrams were divined by ancient chinese sages who were in tune with the philosophy of the tao, which views human beings as creatures of nature and teaches that instincts, feelings, and imagination should be allowed

TYSON DONALD SOUL FLIGHT

gle dot in a row of a geomantic figure is equivalent to a solid line in an i ching hexagram. the difference between the two sets of divination symbols lies in the number of rows of each figure: four in the case of geomancy and six for the i ching. the greater number of rows allows for more complexity in the i ching oracle. there is little doubt that members of the golden dawn employed the i ching hexagrams as astral portals, although they are overlooked in the main documents published by regardie. aleister crowley, a member of the golden dawn who derived his system of practical magic from the order teachings, placed great emphasis on the i ching. pathworking next to the tattwas, the most widely used astral doorways were the tarot cards. they were widely employed throughout the golden dawn

ls, and then endeavour to re-tread the paths astrally. one example given, was that the seer should formulate in imagination a vast pylon, and within its gates he should visualize the hebrew letter tau, the thirty-second path. then, imagining himself passing through this letter tau, and entering the pylon, he should chapter seven: the golden dawn 11 3 proceed to make the appropriate pentagrams and hexagrams, and vibrating the divine names appropriate to that plane. the same technique may be applied to every path and to every sephir th" rising on the planes a related activity that usually involved the picture cards of the tarot known as the trumps was "rising on the planes" regardie quoted from a document written by mathers, in which the tarot trump temperance is mentioned "by concentration

TYSON DONALD THE POWER OF THE WORD

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

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