Michael Wynn's Occult Reference Library
HIGH PRIESTESS

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on the nature of the question. if it is a purely spiritual question it tends to have a very airy nature and therefore can be quite spiritual. magician wisdom, skill, adaptation. it can also mean craft and cunning, a very mercurial card. this card can also refer to occult wisdom. magician -reversed a misuse of power, egotism, conceit, lack of skills yet not believing so, imbalance of the elements. high priestess this is a card of fluctuation. it could mean change, increase, decrease, alterations, altercations. this card is very lunar in nature and therefore a lot of the nature of this card will depend on whether the moon is waxing or waning at the time of the reading. high priestess -reversed this is superficial or egotistical knowledge, ignorance, stupidity, a lack of will. empress one of

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

religion. it is, however, one of the major forms of witchcraft. it began in its modern form with the teachings of gerald gardner after the repeal of the witchcraft act in 1951, though its descent can be traced to the ancient nature religions. this traditional method of wicca is quite formal, with covens using ritual tools and learned invocations emphasising the goddess and her representative, the high priestess, as their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning an

mate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since

rom the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since the 1970s, less formal practices and covens have evolved, which may or may not have a structured learning system, and these create their own spells and ceremonies, rather than using an existing system, such as that recorded in gardner's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies are recorded in books created to reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evi

ry. further different levels of knowledge and responsibility may also be involved, for example elevation to a second or third degree, so that eventually initiates can begin their own covens if they wish. starting your own coven you can start a coven without subscribing to any particular form of wicca or witchcraft. some of the most spiritual covens are those that do not have anyone in the role of high priestess or priest, but instead take it in turns to organise the meetings and rituals and take responsibility for any events. however, if you do want to follow a particular tradition. have a preliminary meeting in which you can plan for about six meetings ahead, deciding on the topics, the different venues and equipment you will need to buy. using a good almanac and moon diary, you can arran

uardians or powers you may invoke. for this reason, creating a light body and thus drawing energy from the ground (see page 124, before casting the circle, is a powerful preliminary. some practitioners, having drawn the light, extend then-hands upwards so that light from the cosmos can also enter. do this before joining hands if you are creating the circle as a group. in a conventional coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, als

asking the light and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these* stand either just within or beyond the first circle perimeter* walk deosil round the circle, sprinkling the circle line, physical or envisaged, with your salt water. in formal rituals, the high priestess consecrates the salt and the high priest the water and they mingle them. the high priestess then creates the first circle and the high priest the second. casting a triple circle three is a sacred number in magick and for special ceremonies you can create a triple circle of both power and protection. the number three represents the three aspects of the god figure in many religions: t

for the focus of specific rites, the goddess retains the earlier form as the creative principle. as the triple goddess- maiden, mother and wise woman or crone- she is frequently central to coven work. generally in magick the goddess is recognised as the prime mover of existence, bringing forth from herself in the first virgin birth the animus, or male, principle. for this reason, it is often the high priestess who casts the circle, though in some covens the goddess rules over the spring and summer and the horned god over the autumn and winter. other gods and goddesses there is a vast selection of gods and goddesses from many different cultures that you may choose to form a focus for particular energies in rituals. i have given a list of these later in this chapter, but i have not given mu

y wrappings. osiris is an important icon of the annual cycle of sacrifice and resurrection but, as with all the sacrifice gods, it is the female power that causes the resurrection. like other sacrificed and restored gods, osiris thereby represents the integration of animus and anima and sacred sex magick. he can be used in rituals for the balance of male/female energies or where the female in the high priestess role takes the lead. he is also good for any magick that relies on a cycle of regeneration following a natural ending. deities of fire agni agni, the hindu god of fire, is said to be manifest as the vital spark in mankind, birds, animals, plants and life itself. he appeared in lightning, in celestial sun flares, in the sacred blaze rising from the altar and in household fires. agni

attempt to formalise energies that are beyond definition within a more conventional spiritual framework and that they are therefore artificial and restricting. if you have not used them before, i suggest you try working through the meditation given later in this chapter, to see if it is right for you. the first and most popular version of the charge of the goddess was created by gerald gardener's high priestess doreen valiente, herself one of the most influential people in formal magical traditions. her version of the statement of the unifying principles of the goddess is widely quoted and often memorised and sometimes adopted as a focus for trance work (see page 300 for books describing her work) however, some practitioners, both solitary and those in less formal groups, create their own

powered salt* place the salt in a small ceramic dish on your altar and light a pure beeswax candle at the four main compass points around the edges of the altar. beeswax has a long tradition in magick: it was sacred to the mother goddess and later the virgin mary. demeter, goddess of the grain, was called queen bee and aphrodite's symbol at her hive-shaped shrine in eryx was a gold honeycomb. her high priestess was always called melissa, latin for bee* beginning at the north of your circle, light your elemental candles. at each quarter of the circle say: demeter, aphrodite, melissa, pure mother bee, charge with thy light this salt, to enfold my home (workplace/journey) with thy golden mantle of protection. you may wish to leave out the goddess names or substitute a mother goddess or religi

ody of the corn god is made in the honey cakes on the pentacle, or sacred dish, and the beer or wine in the chalice is fermented from the sacrificed barley wine. in primaeval times, actual blood was used to symbolise the sacrifice of the sacred king at lughnassadh, the festival of the first corn harvest. the rite goes back thousands of years. the cakes and ale are consumed by the people acting as high priestess and priest in a dual energy rite or by those initiated in those roles. crumbs and wine are first offered to the earth mother or poured into a libation dish (a small dish for offerings. then the priestess offers the priest a tiny cake and then takes one herself and he offers her the wine before drinking himself. the dual roles work just as well in a single-sex coven. the cakes and al

er goddess sold to me by a moroccan guy who said she was a patroness of his village. whether that was a sales pitch or not, i still associate her with palm trees and a brilliant moon in a cloudless sky. however, you may prefer to tune directly into the physical light of the silver moon as a source of power. you can carry out this ritual either alone or with a group. though traditionally it is the high priestess who draws down the moon into herself and then channels wisdom, each member can absorb the power in his or her own way and experience the connection between the individual divine spark and the collective divinity. the ritual i have given can easily be adapted for either a lone practitioner or a group. if there is no moon visible because of adverse weather conditions, you can use mirr

ADDTLS

f life, and kether is the origin and source of life. to chokmah is attributed b, the tarot key, the magician, magus of power, seeing that chokmah is the distributor of the power from kether, even as b is the messenger of k of classical mythology. to binah is referred the y and the tarot key, priestess of the silver star, even as binah is the completer of the triad of the supernals, and as it were high priestess to the inferior sephiroth.(compare also, says s.r.m.d. the position of the path of g in the tree of life. to chesed, c, and the key of the empress, the daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah

ALEISTER CROWLEY ACROSS THE GULF

olds the reflection of her in the mirror, seeing her lips that move under the veil; and this he interprets to the seeker after truth. thus the priest reads wrongly the silence of the goddess, and the seeker understands ill the speech of the priest. then come forth fools, saying "the goddess hath lied- and in their folly they die. while, therefore, they held me beneath the surface of the pool, the high priestess took the vows on my behalf saying: i swear by the orb of the moon; i swear by the circuit of the stars; i swear but the veil, and by the face behind the veil; i swear by the light invisible, and by the visible darkness; on behalf of this virgin that is buried in thy water; to live in purity and service; to love in beauty and truth; to guard the veil from the profane; to die before t

wers, and took me joyously back into the temple, there to celebrate the matin ritual of awakening the veiled one. thus, and not otherwise, i became priestess of that holy goddess, and for a little while my life passed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mystery the high priestess was found to fail; at her invocation the veil no longer glittered as was its wont. for this they deemed her impure, and resorted to many ceremonies, but without avail. at last in despair she went to the temple of set, and gave herself as a victim to that dreadful god. now all men were much disturbed at this, and it was not known at all of them what they should do. now it must be rem

et, and gave herself as a victim to that dreadful god. now all men were much disturbed at this, and it was not known at all of them what they should do. now it must be remembered that the ceremonies are always performed by a single priestess alone before the goddess, save only at the initiations. the others also had found themselves rejected of her; and when they learnt of the terrible end of the high priestess, they became fearful. some few, indeed, concealed their failure from the priests; but always within a day and a night they were found torn asunder in the outer courts; so that it seemed page 11 gulf.txt the lesser evil to speak truth. moreover, the affair had become a public scandal; for the goddess plagued the people with famine and with a terrible and foul disease. but as for me

marvellous glowing of the veil, disclosed a sufficient sign to the high priest. thereat was he mightily amazed; and, from the foot judging hercules, began to think that i might be some sacred envoy to inspector from the gods themselves. this i allowed him to think; meanwhile we went forward into the shrines and stood behind the pillars, unseen, in the prescribed position. now it chanced that the high priestess herself had this day chosen to perform the rite. this was a woman tall and black, most majestic, with limbs strong as a man s. her gaze was hawk-keen, and her brow commanding. but at the assumption of the god-form she went close and whispered into the veil, so low that we could not hear it; but as it seemed with fierce intensity, with some passion that knotted up her muscles, so tha

- though they thought it to be natural- i sang songs unto the god, and made hymns. therefore in less than a year they began to speak of initiating me into the priesthood. now the high priest at this time was a page 33 gulf.txt young and vigorous man, black-bearded in the fashion of osiris, with a single square tuft beneath the chin. him had they chosen after my departure in the whirlwind. and the high priestess was a woman of forty and two years old, both dark and beautiful, with flashing eyes and stern lips. yet her body was slim and lithe like that of a young girl. now, as it chanced, it was my turn to serve her with the funeral offerings; flesh of oxen and of geese, bread, and wine. and as she ate she spake with me; for she could see by her art that i was not a common serving-man. then

so rare that (as they say) no woman but one has ever attained unto it. then she blessed herself that she had been permitted to look upon it, and prayed me to keep silence for a little while, for she had somewhat in her mind to do. and i lifted up the wand upon her in the nine-and-forty-fold benediction, and she received illumination thereof, and rejoiced. then i fell at her feet- for she was the high priestess- and kissed them reverently, and withdrew. then three days afterwards, as i learnt, she sent for a priestess who was skilled in certain deadly crafts and asked of her a poison. and she gave it, saying "let the high priest of the god of the dead go down to the dead" then that wicked high priestess conveyed unto him subtly the poison in the sacraments themselves, and he died thereof

of nile in flood for the sandy bars that it devoureth, and then leaping up, answered him "give me thine office of high priest for this my lover" with that she took and fondled me. he gaped, aghast; then he took off the ring of office and flung it at her feet; he spat one word in her face; he slunk away. but i, picking up the ring of office, cried after him "what shall be done to who insulteth the high priestess" and he turned and answered sullenly "i was the high priest "thou hadst no longer the ring" she raged at him, her face white with fury, her mouth dripping the foam of her anger- for the word was a vile word. then she smote upon the bell, and the guard appeared. at her order they brought the instruments of death, and summoned the executioner, and left us there. then the executioner b

than steel; which is blacker than the thick darkness of the abyss, yet is within all and about all. amen! then during the day i took counsel with myself, and devised a cunning to match the cunning of them that had blasphemed osiris, who had at last become my god. yea! bitterly would i avenge him on the morrow. chapter ix page 38 gulf.txt now this was the manner of my working, that i inspired the high priestess to an oracle, so that she prophesied, saying that osiris should never be content with his servants unless they had passed the four ordeals of the elements. now of old these rituals had been reserved for a special grade of initiation. the chapter was therefore not a little alarmed, until they remembered how shamefully all the true magic was imitated, so that the rumour went that this

le, so that she prophesied, saying that osiris should never be content with his servants unless they had passed the four ordeals of the elements. now of old these rituals had been reserved for a special grade of initiation. the chapter was therefore not a little alarmed, until they remembered how shamefully all the true magic was imitated, so that the rumour went that this was but a device of the high priestess to increase the reputation of the temple fore sanctity. and, their folly confirming them in this, they agreed cheerfully and boasted themselves. now then did i swathe them one by one in the grave-clothes of osiris, binding upon the breast and image, truly consecrated, of the god, with a talisman against the four elements. then i set them one by one upon a narrow and lofty tower, bal

uned to the elements) findeth them easy. he remains still, though the tempest rage upon the tower; in the water he floats easily and lightly; buried, he but throws himself into trance; and, lastly, his wrappings protect him against the fire, though all thebai went to feed the blaze. but it was not so with this bastard priesthood of osiris. for of the three hundred only nine were found worthy. the high priestess, however, i brought through by my magic, for she had amused me mightily, and i took great pleasure in her love, that was wilder than the rage of all the elements in one. so i called together the nine who had survived, all being men, and gave them instruction and counsel, that they should form a secret brotherhood to learn and to teach the formula of the osiris in its supreme functio

s now hath come to pass. thus then three-and-thirty years i lived in the temple of osiris a high priest; and i subdued all men under me. also i abolished the office of priestess, for had not isis failed to find that venerable phallus without which osiris must be so melancholy a god? therefore therefore was khemi to fall, and the world to be dark and sorrowful for many years. therefore i made mine high priestess into a serving-maid, and with veiled face she served me all those many years, never speaking. yet they being accomplished, i thought fit to reward her. so magically i renewed about her the body of a young girl, and for a year she served me, unveiled and speaking at her pleasure. and her time being come, she died. then i looked again into my destiny, and perceived that all my work wa

ALEISTER CROWLEY BOOK OF LIES

; creationparturition is the bliss of the one; coitiondissolution is the bliss of the many. the all, thus interwoven of these, is bliss. naught is beyond bliss. the man delights in uniting with the woman; the woman in parting from the child. the brothers of a'.a. are women: the aspirants to a'.a. are men. book of lies get any book for free on: www.abika.com 15 [16] commentary( gamma) gimel is the high priestess of the tarot. this chapter gives the initiated feminine point of view; it is therefore called the oyster, a symbol of the yoni. in equinox x, the temple of solomon the king, it is explained how masters of the temple, or brothers of a'.a. have changed the formula of their progress. these two formulae, solve et coagula, are now explained, and the universe is exhibited as the interplay

rom the great sea, binah, the city of the pyramids. v.v.v.v.v. is indicated as one of these travellers; he is described as a camel, not because of the connotation of the french form of this word, but because "camel" is in hebrew gimel, and gimel is the path leading from tiphareth to kether, uniting microprosopus and macroprosopus, i.e. performing the great work. the card gimel in the tarot is the high priestess, the lady of initiation; one might even say, the holy guardian angel. book of lies get any book for free on: www.abika.com 92 [95] 43 kappa-epsilon-phi-alpha-lambda-eta mu-gamma mulberry tops black blood upon the altar! and the rustle of angel wings above! black blood of the sweet fruit, the bruised, the violated bloom-that setteth the wheel a-spinning in the spire. death is the vei

the guru that his chela may attain safely to binah, the mother. paragraph 6 whispers the ultimate and dread secret of initiation into his ear, identifying the vastness of the most holy with the obscene worm that gnaws the bowels of the damned. notes (36) death is said by the arabs to ride a camel. the path of gimel (which means a camel) leads from tiphareth to kether, and its tarot trump is the "high priestess (37) unt, hindustani for camel. i.e. would that babalon might look on thee with favour [157] 74 kappa-epsilon-phi-alpha-lambda-eta omicron-delta carey street when nothing became conscious, it made a bad bargain. this consciousness acquired individuality: a worse bargain. the hermit asked for love; worst bargain of all. and now he has let his girl go to america, to have "success" in

ALEISTER CROWLEY LIBER 777

of life is the skeleton on which this body of truth is built. the juxtaposition and proportion of its parts should be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with the high priestess through the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economis

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

s whole operation, to assimilate himself to his angel by continual conscious communion. for his angel is an intelligible image of his own true will, to do which is the whole of the law of his being. also the angel appeareth in tiphereth, which is the heart of the ruach, and thus the centre of gravity of the mind. it is also directly inspired from kether, the ultimate self, through the path of the high priestess, or initiated intuition. hence the angel is in truth the logos or articulate expression of the whole being of the adept, so that as he increases in the perfect understanding of 300 his name, he approaches the solution of the ultimate problem, who he himself truly is. unto this final statement the adept may trust his angel to lead him; for the tiphereth-consciousness alone is connect

ngs or knights :pure soft blue: 3 :the 4 threes- queens :crimson: 4 :the 4 fours :deep violet: 5 :the 4 fives :orange: 6 :the 4 sixes- emperors or princes :clear pink rose: 7 :the 4 sevens :amber: 8 :the 4 eights :violet purple: 9 :the 4 nines :indigo: 10 :the 4 tens- empresses or :yellow: princesses :11 :the fool (swords) emperors or :bright pale yellow: princes: 12 :the juggler :yellow: 13 :the high priestess :blue: 14 :the empress :emerald green: 15 :the emperor :scarlet: 16 :the hierophant :red orange: 17 :the lovers :orange: 18 :the chariot :amber: 19 :strength :yellow, greenish: 20 :hermit :green yellowish: 21 :wheel of fortune :violet: 22 :justice :emerald green :23 :the hanged man (cups) queens :deep blue: 24 :death :green blue: 25 :temperance :blue: 26 :the devil :indigo: 27 :the

hine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. thus bind thyself, and thou shalt be for ever free. iii. 0. the ox is thought. man, rule thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more (a) avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others. 428 (b) by some device, such as the changing of thy ring from one

ALEISTER CROWLEY SEPHER SEPHIROTH

myrcm ylb hlxn minister of justice r+w# prayer, cantrip (esp. on parchment, worn as an amulet) hlpt he will go *khy 516 a wood hry) partzufin: persons, faces nypwcrp 517 the good gift (i.e. malkuth) hbw+ hntm secrets, penetralia tw)lp a breakage, rupture hryb# 518 the palate *kyx 520 tears tw(md kosher: proper, legitimate, valid r#k 521 the descending fire drwy) the naked splendour nblh pw#xm 523 high priestess lwdgh tnhk the [only] lord god (counted only with nun final in s.s) nyhl) hwhy t) 525 the lord of hosts: the divine name of netzach tw)bc hwhy the milky way (ar; lit. gthe river of fire h; cf. 387) rwn yd rhn 526 a lintel pwq#m 527 coins tw(b+m 529 gaffatura ollaris cum iusculo dulci h: g[will be] speaking of a pot with a sweet broth h hrydq yqyc 530 the rose tlcbx voices tlq to the

ALEISTER CROWLEY THE LOST CONTINENT

. expert priests gather this in their hands, and rapidly shape it into its seventh state, when it is a knife of diamond, but alive. an instrument like a mexican machete is used to carve rocks. the edge shears them, the back smooths them. the rock behaves exactly like wax, responsive to the lightest touch. what is not used for weapons is then gathered up swiftly and kneaded by women of the rank of high priestess. it is not known even to the high priests with what they knead it, but in its eighth stage it is a substance solid enough to support great weight, but eternally heaving of its own force. of this they make beds, so that the sleeping atlantean is (as it were) continually massaged. to this they attribute the fact that atlanteans sleep never more than half an hour, though they do so fou

led with black phosphorus* the zro then divides into two parts, one liquid, one solid. neither of these has any ascertainable properties, for it is absolutely passive to the will of the user, who may taste therein his utmost desire, whether for food or drink. among adults there is no other food or drink than this. the children are not allowed to taste it. the black phosphorus is always added by a high priestess, and it is not known in what manner she does this. the zro that may remain is the subject of eternal experiments by the magicians. it is generally thought by the greatest of them that an error was committed in bringing it to a ninth stage of division into two, and many openly deplored the discovery of black phosphorus. all however strive in harmony to produce a tenth stage that shal

the modern sense of the word, or merely a title of one of the principal magicians of the planet, it is evident that the high house ardentl desired his presence. that this might be manifested by the birth of a child 'without the stain of atla' was clearly an ultimate desideratum, an outward and visible sign of redemption, an obvious guarantee of the reality of the occurrence. it was then a virgin high priestess who achieved so notable a renown; whether or not this is a mere poetic parable of the abiogenesis--if it is indeed fair so to describe it--of the eleventh stage of zro is another and an open question. in any case, such is the tradition, and numerous parodies of it are still extant in the stories of the births of romulus and remus, bacchus, buddha and many other legendary heroes of m

oms of the live gold of the crowns. some tradition of this custom is found in the pictures of the 'gods' of egypt, these gods being merely the atlanteans whose mission civilized the country. the names of some of the earlier gods confirm this. nu (hebrew noah) is atlantean for arch, zu (egyptian shu) for many ideas connecting with wind, asi means 'cum quasi serpens, obviously the name of an actual high priestess. ra is pure atlantean for sun, and 'mse (egyptian chomse) for moon. the idea in 'mse is that of a strong woman('m) closing the mouth of a serpent (s) or dragon, and from this we have the xith card of the bohemian tarot, and the legend in the apocalypse. in the mystic greek used by the gnostics we find similar traces, sophia being from s ph, giving the idea of 'serpent breath' i.e. w

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

all bring the glory of the stars into the hearts of men" the old comment 15. the authority of the beast rests upon this verse; but it is to be taken in conjunction with certain later verses which i shall leave to the research of students to interpret. i am inclined, however, to believe that "the beast" and "the scarlet woman" do not denote persons, but are titles of office, that of hierophant and high priestess( vau and gimel, else it would be difficult to understand the next verse. the new comment the definition of "infinite space" offered in the comment on verse 13 is useful here. my work is in great part to insist upon the infinite possibilities of human development. man has too slavishly acquiesced in his limitations. science itself has shewn itself almost as intolerant as religion tow

e to do it. i see, it, i, the beast, who have seen- who see- space splendid with stars, who have seen- who see- the body of our lady nuith, all-pervading, and therein swallowed up, to have found- to find- no soul that is not wholly of her. woman! thou drawest us upward and onward for ever; and every woman is one among women, of woman; one star of her stars. i see thee, woman, thou standest alone, high priestess art thou unto love at the altar of life. and man is the victim therein. beneath thee, rejoicing, he lies; he exults as he dies, burning up in the breath of thy kiss. yea, star rushes flaming to star; the blaze burst, splashes the skies. there is a cry in an unknown tongue, it resounds through the temple of the universe; in its one word is death and ecstasy, and thy title of honour

thou unto love at the altar of life. and man is the victim therein. beneath thee, rejoicing, he lies; he exults as he dies, burning up in the breath of thy kiss. yea, star rushes flaming to star; the blaze burst, splashes the skies. there is a cry in an unknown tongue, it resounds through the temple of the universe; in its one word is death and ecstasy, and thy title of honour, o thou, to thyself high priestess, prophetess, empress, to thyself the goddess whose name means mother and whore! al iii,56 "also for beauty's sake and love's" the new comment it is obvious to the physiologist that beauty (that is, the fitness of proportion) and love (that is, natural attraction between things whose union satisfies both) need for fulfilment absolute spontaneity and freedom from restriction. a tree g

ked with man, two trinities made one; but here he knows that there was never but one. thus now this book is 'stones of precious water; its light is not the borrowed light of gold, but is shed through the book itself, clearsparkling, flashed from its facets. each phrase is a diamond; each is diverse, yet all identical. in each the one light laughs! now to this sphere came he by the path called the high priestess; she is his silent self, virgin beyond all veils, made free to teach him, by virtue of this third ordeal wherein, passing through the abyss, he has stripped from him every rag of falsehood, his last complexes, even his phantasy that he called 'i. and so he knows at last now the soiled harlot's dress was mere disguise; naked in moonlight shines the maiden body! al iii,67 "through the

ALEISTER CROWLEY THE QABALAH

r of chokmah= chokmah= 2= b= the magus= i= 1. scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justice= viii= 8= j= the chariot= vii= 7= z= the lovers= vi= 6= w= the pope= v= 5= h= the emperor60= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the magus= i= 1= a= the fool= 0. scholion h. 9= luna= g= 3, etc, as before. indigo scholion q. 9= lead= saturn= 3, etc, as before. there are many other lines of argument. this form of reasoning reminds one of the riddle. why is a story like a ghost? answer. a story s a tale; a tail s a brush; a brush is a broom; a brougham s a carriage; a carriage is a gig; a gig s a trap

ALEISTER CROWLEY EQ I 5

hokmah= 2= b= the magus= i= 1. scholion digamma. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion zeta. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgment= sh= 300= 30= l= justice= viii= 8= ch= the chariot= vii= 7= z= the lovers= vi= 6= v (vau= the pope= v= 5= h= the emperor= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the magus= i= 1= a= the fool= 0. 107 scholion eta. 9= luna= g_ 3, etc, as before. indigo scholion theta. 9= saturn= 3, etc, as before. lead there are many other lines of argument. this form of reasoning reminds one of the riddle "why is a story like a ghost" answer "a story's a tale; a tail's a brush; a brush is a broom; a brougham's a carriage; a carriage is a gig; a gig

ALEISTER CROWLEY EQ I 5

y compliments) now the angel is spread completely over the globe, a dewy film of silver upon that luminous blue. and a great voice cries: behold the queen of heaven, how she hath woven her robes from the loom of justice. for as that straight path of the arrow cleaving the rainbow became righteousness in her that sitteth in the hall of double truth, so at last is she exalted unto the throne of the high priestess, the priestess of the silver star, wherein also is thine angel made manifest. and this is the mystery of the camel that is ten days in the desert, and is not athirst, because he hath within him that water which is the dew distilled from the the night of nuit. triple is the cord of silver, that it may be not loosed; and three score and half a score and three is the number of the name

pli. 19. now cometh forth the angel who giveth instruction, in the lowest form. the hegemone in the ceremony of magister templi which the seer is about to undergo. 18. the vault of preparation for the ceremony of m.t. the veil is the crucifixion, symbol of the dead aeon. the first ordeal is undergone. 17. the symbol of the balance is now given unto the aspirant. 174 16. the sacrifice is made. the high priestess (image of babalon) cometh forth upon her beast and maketh this. 15. the mystic dance by salome. the new temple, the signs of the grades are received and the a.e. rejected. 14. the shrine of darkness. final initiation into grade of m. t. 13. the emergence of nemo into the world; his work therein. this is the first mystery revealed to a m.t. 12. the second mystery: the cup-bearer of b

ALEISTER CROWLEY EQUINOX EQ I 2 2

the last three grades alone communicate with the second order, though cut off from it by a veil which may 242 illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below on this approximation. the paths are straight lines, with the following data by number: 0. air. hb:aleph. fool. 11th. 1. mercury. hb:bet. magician. 12th. 2. moon. hb:gemel. high priestess. 13th. 3. venus. hb:dalet. empress. 14th. 4. aries. hb:heh. emperor. 15th. 5. taurus. hb:vau. hierophant. 16th. 6. gemini. hb:zain. lovers. 17th. 7. cancer. hb:chet. chariot. 18th. 11. leo. hb:tet. strength. 19th. 9. virgo. hb:yod. hermit. 20th. 10. jupiter. hb:koph. wheel of fortune. 21st. 8. libra. hb:lamed. justice. 22nd. 12. water. hb:mem. hanged man. 23rd. 13. scorpio. hb:nun

ALEISTER CROWLEY EQUINOX EQ I 3 2

melin demons. reply was "that she has no time, even if she had the inclination, to indulge in futile acts of spite or favouritism" whilst revolt was simmering in the pot of dissatisfaction, it appears that d.d.c.f. was residing in paris, reviving the mysteries of isis at the bodini re theatre.51 here he and 254 his wife lived under a variety of pseudonyms such as "the hierophant rameses" and the "high priestess anari" count and countess macgregor of glenstrae &c &c. their success seems at first to have been considerable, for we read in "the humanitarian" vol. xvi. no. 2, that their receptions "are amongst the most interesting in paris. you will find people attending them of nearly every shade of opinion and of profession: isis-worshippers, alchemists, protestants, catholics, scientists, do

ALEISTER CROWLEY EQUINOX EQ I 4

arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. thus bind thyself, and thou shalt be for ever free. iii 0. the ox is thought. man, rule thou thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more. alpha. avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others. 13 beta. by some device, such as the changing of thy ring fro

ALEX SANDERS THE KING OF THE WITCHES

ssed from generation to generation. white witchcraft is invariably confmed to doing good, restraining evil and promoting fertility. but although some attempt was made in the middle ages* often confused, erroneously, with the term 'coven. the latter is much more recent and refers to the basic organizational grouping of thirteen witches-six couples and a leader, or eleven priests, a high priest and high priestess. 2 to distinguish between beneficial and harmful magic, it had little effect on the treatment of the witches themselves. from being a joyous religion, witchcraft was changed overnight when, in 1484, pope innocent viii put his seal on e bull.t at condemned witches as heretics for interfering with fertility. from now on terror would invade the life ofanyone suspected of working miracl

le gathering of their coven this evening and they wondered if you would like to come' the young man took alex to a house a few miles away and they were the first to arrive. still keeping his witchcraft secret, alex criticized himself for his caution, but old habits are not easily broken. as soon as he could he steered the conversation round to witchcraft rites, but the woman, who called herself a high priestess, vaguely referred to diana the witch goddess, and refused to be drawn on details. alex cheered up when the others arrived and the hostess told the assembled party of eight that they would now cast the circle. once again he was disappointed, however, for instead of bringing out the sword and athame, the altar and the pentacles, as he and his grandmother had done on their own, the gro

tatlght bill and eunice as his grandmother had taught him. despite their' heingchristian evangelists .theydecided they wanted to be initiated into witchcraft. in a simple ceremony 'using the ancient rituals but without drawing blood, he made 68 eunice a witch. afew weeks later,she in turniniti tedher husband. alex had his ftrstcoven evenifit didn't quite run to eleven witches, a high priest and a high priestess. although the pair were only first-grade witchesvtheyhadbettl properly initiated. it wara start. to fulftl'bill's wish to call,uponlesserangeis, they used solomon's system ofmagic. an.gels, inth language. ofmagic, ate not the winged creatures o(thechristians; noraretheythe sows of the dead. they are. spirits drawn froul.thegodhead, or centralpower of the universe,which magiciabsand

s, alex was finding.that. he could not get through to instruct them. all he was told was to fulfil his destiny by training the young couple. annoyed at finding himself balked, he called a coven meeting and told the group that he was going to put himself in a trance so that the powers could speak through him. he promised that he would obey any instructions that came and he told his high priest and high priestess to write down anything that was said. the results were astounding. a voice was heard, that of a middle-aged man who called himself nick demdike.in broad lancashire accents sprinkled with oaths, he claimed to have been a lancashire witch in the early seventeenth century. he had been thrown into gaol but. before being taken had flung his athame into a brook near whalley abbey where it

nd that she would overcome her fears in time. but she preferred to read the tarot cards in spite ofthe doleful future that appeared to be awaiting her. there was no doubt that her mother was going to die. as maxine and paul had become proficient so quickly, alex decided that their second- and third-grade initiations could be combined. they both elected to stay with alex's coven as high priest and high priestess rather than form a new coven of their own, which they would be entitled to do. paul still had a tendency to use his powers frivolously, but it was usually for practical and harmless reasons. if he went into a crowded restaurant. he had only to concentrate on a table for its occupolj1ts either to leave precipitously or to find they had friends at another table whom they felt impelled

involves harm being done to either the petitioner or his enemies, or the sexual seduction of women. q: but doesn't the use of the fith-fath harm enemies? a: no, it is only a means of silencing or restraining someone. suppose we are asked to restrain a meddlesome motherin- law. we fashion a doll in wax or plasticine, fasten its lips together with a safety pin, hind its limbs together and have the high priestess breathe life into it as we recite the correct incantations. no harm is wished her, beyond the impulse to keep her mouth shut. q: why must witches be naked for the ceremonies? a: we believe nothing should come between us and our god, that clothes are a form of deception or concealment, and that we must keep nothing from each other. q: then why do you wear a robe or loin-cloth? a: wit

place for the gods to enter. 7. and the wicca shall be properly prepared and purified to enter into the presence of the gods. 8. with love and worship in their hearts, they shall raise power from their bodies to give power to the gods. 9. as has been taught of old. 10. for in this way only may men have communion with th 130 gods, for the gods cannot help man without the help of man. i i. and the high priestess shall rule her coven as the representative of the god. 12. andthe high priest shall support her as the representative of the god. il. and the high priestess shall choose whom she will. be he of sufficient rank, to be her high priest :1:4. for. as the god himself kissed her feet in the five-fold salute. laying his power at the feet of the goddess because of her youth and beauty. her

ive of the god. il. and the high priestess shall choose whom she will. be he of sufficient rank, to be her high priest :1:4. for. as the god himself kissed her feet in the five-fold salute. laying his power at the feet of the goddess because of her youth and beauty. her sweetness and kindness. her wisdom and justice, her humility and generosity. is. so he resigned allhis power to her. 16. but the high priestess should ever mind that all power comes from him !7. it is only lent, to be used wisely and justly. 18. and the greatest virtue of a high priestess be .that she recognize. that youth is necessary to the representative of the goddess !9. so she will gracefully retire in favour of a younger woman should the coven so decide in council. 20. for a true high priestess realizes thar .gracefu

s or where they. bide, or in any way tell anything which can betray any. of us to ourfoes. 32. nor may he tell where the. covendom be. 33. or thecovenstead. 34..or where the meetings be. 35. and if any break these laws, even under torture, the curse of the goddess shall be upon them, so they may never be reborn on earth and may remain where they belong, in the hell of the christians. 36. let each high priestess govetn her coven with justice and love, with the help and advice .of the high priest and the elders, always heeding the advice of the messenger of the gods if he cometh. 37. she will heed all complaints of all brothers and strive to settle all differences among them. 38. but. it must be. recognized that there will always be people who will ever strive to force others to do as they w

brothers and strive to settle all differences among them. 38. but. it must be. recognized that there will always be people who will ever strive to force others to do as they will. 39. these are not necessarily evil. 40. andi they oft have. good ideas and such ideasshould be talked over .in.council, 41. but if they will not agree with their brothers, or if they say, 42 elders.oftheirintentiont and on the instant avoid theirdwe11

brother truly wrought it, tis right th y have their pay, an it be just. an this be not taking money for the art, but for good and honest work. 91. and even the christians say 'the labourer is worthy of his hire' but ifany brother work willingly .for the good of the craft without pay, tis but to theirgreater honour. so be it ordained. 92. if there. be any dispute or quarrel among the brethren, the high priestess shall straightly convene the elder$ and enquire into the matter, and they shall hear both sides, first alone and then together. 135 9j.anthdthey shall decide justly, not favourin 'd. eother. gone 81 e or 94. ever recognizing there be eo j to work under others. p p e who can never agree 95 .butatthe same ti th b rulejustly. me. ere e some people who cannot 96. to those who .ever.mus

be to our advantage and rnrns suspicion away from us. ii3. in england and scotland 'tis now many a year since a witch hath died the death. but any misuse of the power might raise the persecution again. ii4. so never break this law, however much you are tempted, and. never consent to its being broken in the least. 115. 1 you know it is being broken, you must work strongly against it. ii6. and any high priestess or high priest who consents to its breach must immediately be deposed for 'tis the blood of the brethren they endanger. 137 k.w.-1 0 ii7. do good, an it be safe, and only if it be safe. ii8. and strictly keep to the old law. ii9. never accept money for the use of the art, for money ever smeareth the taker 'tis sorcerers and conjurors and the priests of the christians who ever accept

o betray the art before them. 140. heed them not, for the art is holy and may only be used in need, and the curse of the gods be on any who break this law. 141. it ever be the way with women and with men also, that they ever seek new love. 142. nor should we reprove them for this. 143. but it may be found a disadvantage to the craft. 144. and so many a time it has happened that a high priest or a high priestess, impelled by love, hath departed with their love. that is, they have left the coven. 145. now if the high priestess wishes to resign, she may do so in full coven. 146. and this resignation is valid. 139 147. but if they should run off without resigning, who may know if they may not return in a few months? 148. so the law is, if a high priestess leaves her coven, she be taken back an

e left the coven. 145. now if the high priestess wishes to resign, she may do so in full coven. 146. and this resignation is valid. 139 147. but if they should run off without resigning, who may know if they may not return in a few months? 148. so the law is, if a high priestess leaves her coven, she be taken back and all be as before. 149. meanwhile, if she has a deputy, that deputy shall act as high priestess for as long as the high priestess is away. iso. if she returns not at the end ofa year and a day, then shall the coven elect a new high priestess. lsi. unless there is a good reason to the contrary. 152. the person who has done the work shall reap the benefit of the reward, maiden and deputy of the high priestess. 153. it had been found that practising the art doth cause a fondness

for any reason this be undesirable, it can easily be avoided by both persons from the outset firmly resolving in their minds to be as brother and sister, or parent and child. iss. and it is for this reason that a man may be taught only by a woman and a woman by a man, and women and women should not attempt these practices together. so be it ordained. 156. order and discipline must be kept. 157. a high priestess or a high priest may, and should, punish all faults. 158. to this end all the craft must receive correction willingly. 159. all properly prepared, the culprit kneeling should be told his fault and his sentence pronounced. 160. punishment should be followed by something amusing. 161. the culprit must acknowledge the justice of the punishment by kissing the hand on receiving sentence

mbers of the coven. hallowe'en, on 3i october, is the night when witches catlask for the souls ofthe dead to manifest themselves ar give messages. in addition t( the eight sabbaths when c.?vens welcome visiting wit hesto the ceremony,thereareesbats, that is, working meetings afeach. coven, on the nightpfyvery full moon. these vary. little from month .to. 1l10n.th andhegin with the high priest and high priestess sweepi g round the circle with their. broomsticks. to exorcize the area of other influences. while everyone chants incantations, the. circle is formed and set up with symbols for. the guardians of the watchtowers and incense burners. within the circle the altar is set up and laid with the witch weapons, with howls of consecrated salt and water, and fresh flowers. the first invocatio

be free from slavery, naked in your rites, sing, feast and dance. my law is love unto all beings. mine is the cup of the wine of life. i am the gracious goddess who gives the gift ofjoy unto all men 'i am the soul of nature who giveth life to the whole universe 'i am that which is attained at the end of desire: while all the. witches squat just within the circle,the high priest kneels.before the high priestess in the centre and says 'hail, aradia, pour forth thy love. i lowly bow before thee, i adore thee to the end, with loving sacrifice thy shrineadorn, thy foot is to my lips, my prayer is borne upon the rising ineensesmokev'then spend thy mighty love, 0 mighty one, descend to aid me who, without thee, am forlorn' as he rises, the high priestess raises herathame to draw down the power f

all ye unto life, come ye as the charm is made. queen of heaven, queen of hell, homed hunter of the night, lend your power unto the spell, and work my will by magic rite. by all the power of land and sea, by all the might of moon and sun, as i do will, so it shall be, chant the spell and be it done. eko, eko azarak, eko, eko zamilak, eko, eko cernunnos, eko, eko aradia. during the invocation the high priestess stands at one side and at the moment when she believes the power has come, she calls 'now' and the witches fall to the ground. spells are made, magic is worked, and they end the esbat with the mass, which is a meal taken by all within the circle. note: this is the form of meeting practised in alex sanders's covens and taught to him by his grandmother. pptnbix[ 3jnitiation([trtmonit

l esbats, the high priest, clad in a red velvet robe-he is the only witch allowed to be dressed-stands before the altar and proclaims he is the elder. giving his secret witch name, he recites the proclamation in runic, of which he understands only part. he outstretches his arms and legs to represent the pillars of life; his trunk is the tree of life, and his arms mercy and justice. beside him the high priestess, holding her sword above her head, invokes the power while all the other witches sit and face her. as she speaks, two male witches go to the initiate and bind his hands behind his back with cord, one end of which is then tied to his ankles. he knows he has to keep k.w.-io* 145 perfectly still at this moment for the high priestess goes towards him holding out her sword so that it tou

gh which he has just walked e .with one arm about his waist, she leads him to each of the four. watchtowers; east, south, west and north. saying 'take heed, ye lords of the watchtowers, that x [giving his new witch name] is properly prepared to be made a priest and a witch' at this point all the witches rise and, holding hands, form a circle so that the initiate is between the high priest and the high priestess, who hold his elbows tightly as they all whirl round chanting 'bko, eko azarak' to raise the cone of power. when. the others sit down, the initiate, still blindfolded, is led to stand with his back to the altar while the high priestess says 'in other religions, the postulate kneels while the priest towers above him, but in the magical art we are taught to be humble and so we kneel t

es, do of my own free will and accord most solemnly swear that i will ever keep secret and never reveal the secrets of the art except it be to a proper person, properly prepared within a circle such as i am now in 'all this i swear by my hopes of a future life, mindful that my measure has been taken and may my weapons tum against me if! break my solemn oath' two male witches help him to rise. the high priestess takes a small bowl of consecrated oil and, with her thumb, anoints him, making three points of a triangle from each breast to his pelvis. she repeats the acts with a dish of wine, and then kisses the three places. after removing his blindfold and cords, she kisses him and picks up her sword. seven other witches each take a weapon from the altar, ready to pass to the high priestess s

ALEXANDRIAN BOOK OF SHADOWS OCCULT

for the gods to enter. 6. 7. and the wicca shall be properly prepared and purified to enter into the presence of the gods. with love and worship in their hearts, they shall raise power from their bodies to give power to the gods. 8. 9. as has been taught of old. for in this way only may men have communion with the gods, for the gods cannot help man without the help of man. 10. hps& hp 11. and the high priestess shall rule her coven as the representative of the goddess. 12. and the high priest shall support her as the representative of the god. 13. and the high priestess shall choose whom she will, be he of sufficient rank, to be her high priest. for, as the god himself kissed her feet in the five-fold salute, laying his power at the feet of the goddess because of her youth and beauty, her

ive of the god. 13. and the high priestess shall choose whom she will, be he of sufficient rank, to be her high priest. for, as the god himself kissed her feet in the five-fold salute, laying his power at the feet of the goddess because of her youth and beauty, her sweetness and kindness, her wisdom and justice, her humility and generosity, 14. 15. so he resigned all his power to her. 16. but the high priestess should ever mind that the power comes from him. 17. it is only lent, to be used wisely and justly. and the greatest virtue of a high priestess be that she recognize that youth is necessary to the representative of the goddess. 18. 19. so she will gracefully retire in favour of a younger woman should the coven so decide in council. for a true high priestess realizes that gracefully s

re they bide, or in any way tell anything which can betray any of us to our foes. 31. 32. nor may he tell where the covendom be. 33. or the covenstead. 34. or where the meetings be. and if any break these laws, even under torture, the curse of the goddess shall be upon them, so they may never be reborn on earth and may remain where they belong, in the hell of the christians. 35. disputes let each high priestess govern her coven with justice and love, with the help and advice of the high priest and the elders, always heeding the advice of the messenger of the gods if he cometh. 36. 37. she will heed all complaints of all brothers and strive to settle all differences among them. but it must be recognized that there will always be people who will ever strive to force others to do as they will

all brothers and strive to settle all differences among them. but it must be recognized that there will always be people who will ever strive to force others to do as they will. 38. 39. these are not necessarily evil. 40. and they oft have good ideas and such ideas should be talked over in council. 41. but if they will not agree with their brothers, or if they say, 42 "i will not work under this high priestess" 43. it hath ever been the old law to be convenient to the brethren and to avoid disputes. new covens any of the third may claim to found a new coven because they live over a league away from the covenstead or are about to do so. 44. anyone living within the covendom and wishing to form a new coven, shall tell the elders of their intention, and on the instant avoid their dwelling an

ruly wrought it 'tis right they have their pay, an it be just. an this be not taking money for the art, but for good and honest work. 90. and even the christians say "the labourer is worthy of his hire" but if any brother work willingly for the good of the craft without pay 'tis but to their greater honour. so be it ordained. 91. quarrels if there be any dispute or quarrel among the brethren, the high priestess shall straightly convene the elders and inquire into the matter, and they shall hear both sides, first alone and then together. 92. 93. and they shall decide justly, not favouring one side or the other. 94. ever recognising there be people who can never agree to work under others. 95. but at the same time, there be some people who cannot rule justly. 96. to those who must ever be ch

this be to our advantage and turns suspicion away from us. in england and scotland 'tis now many a year since a witch hath died the death. but any misuse of the power might raise the persecution again. 113. so never break this law, however much you are tempted, and never consent to its being broken in the least. 114. 115. if you know it is being broken, you must work strongly against it. and any high priestess or high priest who consents to its breach must immediately be deposed for 'tis the blood of the brethren they endanger. 116. 117. do good, an it be safe, and only if it be safe. 118. and keep strictly to the old law. payment never accept money for the use of the art, for money ever smeareth the taker 'tis sorcerors and conjurers and the priests of the christians who ever accept mone

art before them. 139. heed them not, for the art is holy and may only be used in need, and the curse of the gods be on any who break this law. 140. resignations 141. it ever be the way with women and with men also, that they ever seek new love. 142. nor should we reprove them for this. 143. but it may be found a disadvantage to the craft. and so many a time it has happened that a high priest or a high priestess, impelled by love, hath departed with their love. that is, they left the coven. 144. 145. now if the high priestess wishes to resign, she may do so in full coven. 146. and this resignation is valid. but if they should run off without resigning, who may know if they may not return in a few months? 147. 148. so the law is, if a high priestess leaves her coven, she be taken back and al

they left the coven. 144. 145. now if the high priestess wishes to resign, she may do so in full coven. 146. and this resignation is valid. but if they should run off without resigning, who may know if they may not return in a few months? 147. 148. so the law is, if a high priestess leaves her coven, she be taken back and all be as before. meanwhile, if she has a deputy, that deputy shall act as high priestess for as long as the high priestess is away. 149. 150. if she returns not at the end of a year and a day, then shall the coven elect a new high priestess, 151. unless there is a good reason to the contrary. the person who has done the work should reap the benefit of the reward. if somebody else is elected, the deputy is made maiden and deputy of the high priestess. 152. training it ha

his be undesireable, it can easily be avoided by both persons from the outset firmly resolving in their minds to be as brother and sister or parent and child. 154. and it is for this reason that a man may be taught only by a woman and a woman by a man, and women and women should not attempt these practices together. so be it ordained. 155. punishment 156. order and discipline must be kept. 157. a high priestess or a high priest may, and should, punish all faults. 158. to this end all the craft must receive correction willingly. 159. all properly prepared, the culprit kneeling should be told his fault and his sentence pronounced. 160. punishment should be followed by something amusing. the culprit must acknowledge the justice of the punishment by kissing the hand on receiving sentence and a

the work. and as sheep do not bring their food to the shepherd to show how much they have eaten but digesting inwardly their provender do bear outwardly wool and milk, even so, do not display the maxims to the vulgar, but rather the works that flow when they are digested. notes this is part of lady sheba's first degree initiation ritual, where it is given as a speech made to the candidiate by the high priestess l first degree initiation people: l hierophant (h (initiator) l candidiate (c) l hierophant's working partner (p) l summoner (s (hierophant does his part if s unavailable) l high priestess (hps (actually, h or p, depending on gender) needs: l blindfold l nine foot red cord l short white cord l oil l scourge l all ordinary esbat requirements preparation: candidate stands outside circ

ion of the horned god. candidate, properly prepared (in centre of circle, is bound and blindfolded as in the first degree, but with the addition of a blue cord bound about the knees. hierophant leads candidate to each quarter in turn, proclaiming: h: hear ye o mighty ones of the east [s, w, n, n, a duly consecrated priest(ess) and witch is now properly prepared to be made a high priest and magus (high priestess and witch queen. candidate is returned to center, facing altar. coven links hands and thrice circle c. candidate is now assisted to kneel and rebound securely, facing altar. hierophant says: h: to attain to this sublime degree, it is necessary to suffer and be purified. art thou willing to suffer to learn? c: i am h: i purify thee to take this great oath rightly. the bell is rung th

rms, then taking up the cable-tow, leads him once about the circle. hp kneels facing altar. scourge. hp rises and is unbound whereupon he binds hps as she bound him, leads her about the circle and scourges her as she kneels before the altar. hps rises and hp takes her by the cable-tow to each quarter in turn, saying: hp: hear ye, mighty ones of the east [s, w, n: the twice consecrated and holy n, high priestess and witch queen [high priest and magus, is properly prepared, and will now proceed to erect the sacred altar./font> hp unties hps and says: hp: now again i must beg purification. hps binds him, leads him about the circle and scourges him kneeling before the altar, as before. he stands and is unbound and says: hp: now i must reveal a great mystery, hps stands vefore altar in god posi

knee to knee, lance to grail, breast to breast, lips to lips. by the great and holy name cernunnos; in the name of aradia; encorage our hearts, let the light crystalize itself in our blood, fulfilling of us resurrection. for there is no part of us that is not of the gods. hp rises and goes to each quarter in turn saying: hp: ye lords of the watchtowers of the east [s, w, n; the thrice consecrated high priestess greets you and thanks you. notes published in janet and stewart farrar's the witches' wayand stewart farrar's what witches do (probably a few other places too, but these are the ones i'm sure of) the farrars say that they are giving gbg's text b version. l the great rite (alternative verse version of priest's declamation) assist me to build as the mighty ones willed an altar of prai

our friends, to our kindred all, to all men on the broad earth; o merciful son of cerridwen, from the lowliest thing that liveth, to the name which is highest of all. hps then draws invoking pentagram before the hp and then hands the wand to him, together with the scourge. the maiden strikes a light and hands it to the high priest, who lights the cauldron or bonfire. he (carrying a wand) and the high priestess (carrying a sistrum) lead the dance, with the rest following in couples. each couple must leap over the fire. the last couple over the fire before it goes out must be well purified. the man must then give a fivefold kiss to each of the women, as the woman to the men, or any other penalty the hps shall decide. cakes and wine shall follow. notes l from stewart farrar's what witches do

en, riding poles if possible, about the covenstead with a quick, trotting step, singing: all: o do not tell the priests of our art, for they would call it sin; but we will be in the woods all night, a-conjuring summer in. and we bring you good news by word of mouth, for woman, cattle and corn, for the sun is coming up from the south with oak and ash and thorn. a ring dance follows after which the high priestess casts the circle. high priest draws down the moon upon the high priestess. all are purified in sacrifice before her. she then purifies the high priest at her own hands. all partake of cakes and wine followed by feasting and dancing and singing and the great rite, if at all possible, in token or truly. notes l derived from stewart farrar's what witches do, based on alex sanders' bos

a brief silence for contemplation, the ceremony of cakes and wine follows. notes l per stewart farrar's what witches do. autumnal equinox the altar is decorated with the symbols of autumn: pine-cones, oak sprigs, acorns, ears of grain, etc. after the circle has been cast, the coven stands in a ring facing inwards, men and women alternately. the high priest stands to the west of the altar and the high priestess to the east, facing each other. the high priestess recites: hps: farewell, o sun, ever-returning light, the hidden god, who ever yet remains, who now departs into the land of youth through the gates of death to dwell enthroned, the judge of gods and men, the horned leader of the hosts of air- yet even as he stands unseen about the circle, so dwelleth he within the secret seed- the s

of newly-ripened grain, the seed of flesh; hidden in earth, the marvellous seed of the stars. in him is life, and life is the light of man. that which never was born, and never dies. therefore the wise weep not, but rejoice. hps hands hp the wand, and picks up a sistrum; they lead the dance three times round the altar. the candle game is played, followed by cakes and wine and any other games the high priestess decides on. notes l based on stewart farrar's what witches do, which is based on alex sanders' bos. the candle game, as described in stewart farrar's what witches do: the men form a ring facing inwards, either sitting or standing. the women stand in a ring outside l them, standing on something if too short. the men pass a lighted candle from hand to hand, deosil, while the women lea

taper with his left (kiss, then extinguishing the taper before accepting back the chalice. repeat with each witch present. hp then says: hp: listen, my witches, to the words of the horned one, drink, dance and be merry in the presence of the old gods and the spirits of our departed kin. coveners partake of cakes and wine. dances and games follow closing of circle. great rite if at all possible by high priestess and high priest if no other. merry meet, merry part. notes l there are plenty of published samhain rituals, containing at least some of these elements. this is from what witches do by stewart farrar, fleshed out from lady sheba's book of shadows, as usual. l earth goddess aspect: crone astrological rulers: venus, saturn keys: law principle, solidity,auriel("lord of awe) rules: birth

journeys or war. notes l published in janet and stewart farrar's the witches' way, from gbg's text b/c bos. various instructions a note upon the ritual of the wine and cakes. it is said that in olden days ale or mead was often used instead of wine. it is said that spirits or anything can be used "so long as it has life (i.e. has a kick. all are brothers and sisters, for this reason; that even the high priestess must submit to the scourge. the only exception to the rule that a man only be initiated by a woman and a woman by a man, is that a mother may initiate her daughter and a father his son, because they are part of themselves. a woman may impersonate either the god or the goddess, but a man may only impersonate the god. ever remember, if tempted to admit or boast of belonging to the cul

BLACK SERPENT1

contains general advice about what you can do if you encounter religious discrimination in the workplace. if you need legal advice, talk to your attorney. in the last five years there have been at least three well-publicized instances where occult practitioners have been fired from their jobs due to their employers becoming aware of their religious beliefs. in june 2004, alicia folberth, a wiccan high priestess, was fired, allegedly because of her need for time off (on halloween) to practice her faith. http//www.connpost.com/news/ci_3168056 in a similar incident back in march 2001, shirley tingley, a witch, claimed she was fired from her job due to her religious beliefs, though her employer insisted it was because she threatened to cast a spell on a co-worker. http//www.witchvox.com/wren/w

BOOK T

the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triump

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

de for having had the courage to stand up and speak out for witchcraft. it is because of him that we can enjoy the craft, in its many forms, today. in america the first witch to "stand up and be dr. gerald gardner 8/ buckland's complete book of witchcraft recognized" was myself, raymond buckland. at that time there were no covens visible in this country. initiated in scotland (perth) by gardner's high priestess, i set out to emulate gardner insofar as to try to straighten the long-held misconceptions and to show the craft for what it truly is. soon sybil leek arrived on the scene, followed by gavin and yvonne frost and other individuals. it was an exciting time as more and more covens, and many different traditions, came into the open or at least made themselves known. today the would-be w

of nature, so let's use the colors of nature. the bright and the sombre earth colors (there is actually very little black to be found in nature. but again, in the last instance it is your choice. jewelry in some traditions certain jewelry is used to signify rank. for example, in gardnerian witchcraft female witches of all degrees wear a necklace (signifying the circle of rebirth; the third degree high priestess wears a wide silver bracelet, with certain specific inscriptions; the high priest wears a torque-like gold or brass bracelet (again with certain signs on it; and the queen wears a crescent-moon crown of silver and a silver-buckled green garter. in other traditions different customs rule. generally many witches though females especially wear a headband. necklaces and pendants are ver

aim to get them down to the simplest sigil possible. one thing to remember in writing runes: do keep the characters upright. one reason (apart from just being incorrect to slope them) is that it can cause confusion. for example, in the seax-wica runes, a sloping n rune would look like ag. the theban alphabet is used quite a lot in the craft. in gardnerian, for example, it is used for writing the high priestess's name on her bracelet. it is an attractive form of writing. the runes are angular, with no curves, because they were used for carving into wood and stone. but the theban was written on parchment, as well as being engraved and etched on talismans, so could be more elaborate. the theban alphabet is depicted in figure 3.9.1 will speak more on this alphabet, and several others, in the

mythology, especially those names associated with their branch of the craft (welsh names in welsh traditions; saxon names in saxon traditions, etc. others make up names. you will be called by your name only; it is not used with the prefix "witch, as in "witch morgan" or "witch hazel, as sometimes found in cheap novels. in some traditions the prefix "lady, or even "lord, is used. in gardnerian the high priestess is always referred to as "lady (name" when speaking directly to her, it is also proper to say "my lady. she is the only one so called, in that tradition, and no male in gardnerian is ever called "lord (name" whichever name you choose, or feel especially drawn to, check out to see if it is in fact right for you. you do this through numerology. there are a number of different systems

k at the gardnerian tradition as a typical example. there, in the first degree, you participate in the rituals as part of the "chorus, as it were, and learn from your elders. you must remain in that degree for at least a year and a day. when taken to the second degree you can then be more active in the rituals. for example, a female gardnerian of the second degree can even cast the circle for the high priestess. however, she cannot initiate anyone. after at least a year and a day there, it is possible to then be taken to the third degree, if found ready. as a third degree witch a gardnerian female can break away and form a new coven if she so desires. she would then run that coven, initiating whomever she wished, with no interference from her original high priestess. covens, you see, are a

that rank are quite content to stay in the original coven, where they are regarded as "elders. different traditions have different systems: some have more than three degrees; some insist on a longer minimum time between steps; some have the priest with equal powers to the priestess. what sort of a person should a priest/ess be? when i was originally initiated, by the lady olwen (gerald gardner's high priestess) in perth, scotland, in 1963, she gave me an outline of what a really good coven leader should be. i don't know who the author was, but this is what it said: the love of the priest and the priestess you may come to them for a few moments, then go away and do whatever you will; their love is unchanging. you may deny them to themselves or to yourself, then curse them to any who will l

n rites. i might say a word here about titles. everyone initiated is a witch, but in none of the major traditions is the word used as a title, as i mentioned briefly in lesson three. in other words, you are not known as "witch lema" or "witch scire, or whatever your name. you are simply "lema" or "scire. some traditions do use the titles "lord" and "lady" however. in gardnerian, and in saxon, the high priestess (only) is referred to as "lady freyan (or whatever her name) and, when speaking to her, you would use the phrase "my lady. but none of the other females is so addressed. as stated, in traditions other than these both "lord" and "lady" seem to be applied indiscriminately. i don't know if there is any historical precedent for this but, as with so many things, it doesn't really matter

through ten with a page, knight, queen and king. at some stage in their later development the knight dropped out and the page became known as the jack, or knave. the major arcana, otherwise known as the trumps major, has twenty-two cards; each an allegorical figure of symbolic meaning. these figures are, by many occultists, attributed to the twenty-two letters of the hebrew alphabet: 1 magician 2 high priestess 3 empress 4 emperor 5 hierophant 6 lovers 7 chariot 8 justice 9 hermit 10 wheel of fortune 11 strength 12 hanged man 13 death 14 temperance 15 devil 16 tower 17 star 18 moon 19 sun 20 judgement 21 world 0 fool 111 aleph beth gimel daleth heh vav zain cheth teth yod kaph lamed mem nun samekh ayin peh tzaddi qoph resh shin tav 112/ buckland's complete book of witchcraft unfortunately

21 world 0 fool 111 aleph beth gimel daleth heh vav zain cheth teth yod kaph lamed mem nun samekh ayin peh tzaddi qoph resh shin tav 112/ buckland's complete book of witchcraft unfortunately the occultists cannot agree on this. while macgregor mathers, for instance, attributes the cards as i have shown, paul f. case puts the fool at the beginning, thus moving them all up one- 0 fool 1 magician 2 high priestess etc. to further complicate the issue, a. e. waite and paul case give the number 8 to strength and 11 to justice, while virtually every other writer and deck shows 8 to be justice and 11 strength! many writers on the tarot frighten away would-be students with their needlessly veiled and lofty descriptions and interpretations. one such writer says, of the major arcana "their symbolism

your interest, then, in constructing ritual (at this time, is focused on purpose. why are you having the ritual? what is it for? is it to celebrate a time of the year, seasonally (a sabbat? is it an esbat? handfasting? birth rite (wiccaning? get the purpose firmly in your mind at the outset so that you know where your emphasis will lie. look at the following, from one tradition of the craft "the high priestess recites the goddess' charge. 203 204/ auckland's complete book of witchcraft the high priest recites the invocation to the horned god. the coven dances, singing 'eko, eko, azarak. etc' they then chant the 'witches' chant [all the above is found repeated at all of the other sabbat rites of this particular tradition] finally the high priest says "behold the great mother who hath broug

ser, ny 1977 lesson fourteen: getting set up 1207 two people, let all major decisions be made through general discussion and open vote [i must digress here, a moment, to comment on traditions that operate degree systems. gardnerian is a good example, though by no means the only one. in such traditions there is often (not always, certainly) a professed equality, but one that is only professed. the high priestess, and/or queen, is the beginning and end of everything. others fall into descending order depending upon the degree of advancement attained. all those of the highest (usually "third) degree are classed as "elders" and they are supposed to be the decision-makers, together with the high priestess. this used to work extremely well, and there was much merit in the system. unfortunately t

he degree of advancement attained. all those of the highest (usually "third) degree are classed as "elders" and they are supposed to be the decision-makers, together with the high priestess. this used to work extremely well, and there was much merit in the system. unfortunately this seems no longer to be the case. these days there seem to be few women capable of handling the difficult position of high priestess (and particularly the position of witch queen, or "queen of the sabbat. there are some, yes, and that does give us hope for the future. but there are far too many who get onto an ego trip; who hand out "degrees" like a mother doling out candy, and who try to gather in, and promote, as many followers as possible simply so that they can claim "i'm a more important high priestess/queen

CASE PAUL F THE BOOK OF TOKENS

uted to gimel, and above to beth. philosophically they refer to the superior and inferior natures of the one life, as described in the meditations. the doctrine here is so closely allied to that of the bhagavad-gita as to suggest that our author may have met one of the wandering hindu philosophers [36] c o m m e n t on g i m e l 4 compare the words of this paragraph with the symbols of key 2, the high priestess. the phrase" whose purity naught can defile, means that no matter how many the forms developed from it, the virgin substance is itself unchanged. like water, which holds matter in suspension or solution, this substance remains ever itself. here is one key to the alchemical mystery of the first matter. here, too, one may find a clue to the inner significance of the virgin-myths of al

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ever, one of the major forms of witchcraft. it began in its modern form with the teachings of gerald gardner after the repeal of the witchcraft act in 1951, though its descent can be traced to the ancient nature religions. this traditional method of wicca is quite formal, with seite 9 wicca01.txt covens using ritual tools and learned invocations emphasising the goddess and her representative, the high priestess, as their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning an

mate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since

rom the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since the 1970s, less formal practices and covens have evolved, which may or may not have a structured learning system, and these create their own spells and ceremonies, rather than using an existing system, such as that recorded in gardner's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies are recorded in books created to reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evi

ry. further different levels of knowledge and responsibility may also be involved, for example elevation to a second or third degree, so that eventually initiates can begin their own covens if they wish. starting your own coven you can start a coven without subscribing to any particular form of wicca or witchcraft. some of the most spiritual covens are those that do not have anyone in the role of high priestess or priest, but instead take it in turns to organise the meetings and rituals and take responsibility for any events. however, if you do want to follow a particular tradition. have a preliminary meeting in which you can plan for about six meetings ahead, deciding on the topics, the different venues and equipment you will need to buy. using a good almanac and moon diary, you can arran

uardians or powers you may invoke. for this reason, creating a light body and thus drawing energy from the ground (see page 124, before casting the circle, is a powerful preliminary. some practitioners, having drawn the light, extend then-hands upwards so that light from the cosmos can also enter. do this before joining hands if you are creating the circle as a group. in a conventional coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, als

the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these. seite 27 wicca01.txt* stand either just within or beyond the first circle perimeter* walk deosil round the circle, sprinkling the circle line, physical or envisaged, with your salt water. in formal rituals, the high priestess consecrates the salt and the high priest the water and they mingle them. the high priestess then creates the first circle and the high priest the second. casting a triple circle three is a sacred number in magick and for special ceremonies you can create a triple circle of both power and protection. the number three represents the three aspects of the god figure in many religions: t

for the focus of specific rites, the goddess retains the earlier form as the creative principle. as the triple goddess- maiden, mother and wise woman or crone- she is frequently central to coven work. generally in magick the goddess is recognised as the prime mover of existence, bringing forth from herself in the first virgin birth the animus, or male, principle. for this reason, it is often the high priestess who casts the circle, though in some covens the goddess rules over the spring and summer and the horned god over the autumn and winter. other gods and goddesses there is a vast selection of gods and goddesses from many different cultures that you may choose to form a focus for particular energies in rituals. i have given a list of these later in this chapter, but i have not given mu

y wrappings. osiris is an important icon of the annual cycle of sacrifice and resurrection but, as with all the sacrifice gods, it is the female power that causes the resurrection. like other sacrificed and restored gods, osiris thereby represents the integration of animus and anima and sacred sex magick. he can be used in rituals for the balance of male/female energies or where the female in the high priestess role takes the lead. he is also good for any magick that relies on a cycle of regeneration following a natural ending. deities of fire- seite 42 wicca01.txt [insert pic p077- agni agni, the hindu god of fire, is said to be manifest as the vital spark in mankind, birds, animals, plants and life itself. he appeared in lightning, in celestial sun flares, in the sacred blaze rising from

attempt to formalise energies that are beyond definition within a more conventional spiritual framework and that they are therefore artificial and restricting. if you have not used them before, i suggest you try working through the meditation given later in this chapter, to see if it is right for you. the first and most popular version of the charge of the goddess was created by gerald gardener's high priestess doreen valiente, herself one of the most influential people in formal magical traditions. her version of the statement of the unifying principles of the goddess is widely quoted and often memorised and sometimes adopted as a focus for trance work (see page 300 for books describing her work) however, some practitioners, both solitary and those in less formal groups, create their own

wicca01.txt* place the salt in a small ceramic dish on your altar and light a pure beeswax candle at the four main compass points around the edges of the altar. beeswax has a long tradition in magick: it was sacred to the mother goddess and later the virgin mary. demeter, goddess of the grain, was called queen bee and aphrodite's symbol at her hive-shaped shrine in eryx was a gold honeycomb. her high priestess was always called melissa, latin for bee* beginning at the north of your circle, light your elemental candles. at each quarter of the circle say: demeter, aphrodite, melissa, pure mother bee, charge with thy light this salt, to enfold my home (workplace/journey) with thy golden mantle of protection. you may wish to leave out the goddess names or substitute a mother goddess or religi

made in the honey cakes seite 114 wicca01.txt on the pentacle, or sacred dish, and the beer or wine in the chalice is fermented from the sacrificed barley wine. in primaeval times, actual blood was used to symbolise the sacrifice of the sacred king at lughnassadh, the festival of the first corn harvest. the rite goes back thousands of years. the cakes and ale are consumed by the people acting as high priestess and priest in a dual energy rite or by those initiated in those roles. crumbs and wine are first offered to the earth mother or poured into a libation dish (a small dish for offerings. then the priestess offers the priest a tiny cake and then takes one herself and he offers her the wine before drinking himself. the dual roles work just as well in a single-sex coven. the cakes and al

er goddess sold to me by a moroccan guy who said she was a patroness of his village. whether that was a sales pitch or not, i still associate her with palm trees and a brilliant moon in a cloudless sky. however, you may prefer to tune directly into the physical light of the silver moon as a source of power. you can carry out this ritual either alone or with a group. though traditionally it is the high priestess who draws down the moon into herself and then channels wisdom, each member can absorb the power in his or her own way and experience the connection between the individual divine spark and the collective divinity. the ritual i have given can easily be adapted for either a lone practitioner or a group. if there is no moon visible because of adverse weather conditions, you can use mirr

DAVID ICKE CHILDREN OF THE MATRIX

ut/branton and http//www.reptilianagenda.com/ 11. book of revelation, chapter 12, verse 9 and chapter 20, verses 2 and 3 12. i found this story of maurice doreal's experiences on http//www.angelfire.com/ut/branton chapter 9 the dragon queens if you tell the truth you don't have to remember anything. mark twain he illuminati appear on the surface to be a male-dominated operation. but, in fact, the high priestess is as important in their rituals as the high priest and at the heart of illuminati symbolism is the worship of the goddess- the serpent goddess. the new age movement wants a return of the "goddess" because it is equated with female energy and releasing women from suppression. on that level, so do i. but it is vital for new agers and others to understand that this is not the "goddess

ny reptilian images when this statue was unveiled of george washington, the first president of the united states, the people could not understand why their esteemed george was depicted in such a strange, half-naked, pose. look at the classic image of the satanic symbol of "baphomet, however, and all becomes clear 190 children of the matrix anton lavey, the founder of the church of satan, with his high priestess, the actress, jane mansfield. many famous showbiz names were involved with lavey, including sammy davis junior and frank sinatra aleister crowley, the most famous satanist of the 20th century, who was connected both to the nazi networks in germany and the british prime minister and bloodline, winston churchill baron philippe de rothschild of the mouton- rothschild wine producing est

wood of the druids) is awash with satanists, as is the entertainment industry in general. among lavey's connections in entertainment and politics were president john f. kennedy, frank sinatra, sammy davis jr, peter lawford, and jayne mansfield. sammy davis jr was an early member of the church of satan and the actress jayne mansfield, who died when she was beheaded in a "car crash" in 1967, was a high priestess (see picture section. frank sinatra was a handler and abuser of mindcontrolled slaves and, as you can appreciate, satanism and trauma-based mind control go hand in hand. one example of this was michael aquino. he worked with lavey in the church of satan, but later broke away and formed his own temple of set. aquino was a notorious mind programmer, named by cathy o'brien and many oth

DAVID ICKE THE BIGGEST SECRET

er planets of influence long ago is reckoned to have been marsand so were reptile crossbreeds among the white martians even before they came here?zecharia sitchin also speculates that the anunnaki went to mars before coming toearth. this would certainly fit the picture and it could well be that the white martians inbrian desboroughs scenario and the annunaki have long been genetically connected.a high priestess of the brotherhood hierarchy who has broken out of their clutches, atleast at the time i spoke with her, says that the reptilian anunnaki invaded mars longago and the white race of martians eventually left that planet for earth. the anunnakion mars followed, she said, although i have no doubt that some are there now inunderground bases. whenever one of the nasa mars probes is in dan

by the nazis. a swastika can be seen on a stone dedicated to the phoenician sun-godbel, which was found at craig-narget in scotland and was used to decorate the robes oftheir high priestesses (see figures 10 and 11. i read that the name swastika comes fromfigure 10: the swastika, the phoenician sun symbol, on thephoenician craig-narget stone in scotland and, figure 11, onthe robe of a phoenician high priestess. 68the sanskrit word, svasti, which means well-being, and it was considered a positivesymbol until the nazis turned it around and made it a symbol of destruction. l. a.waddell translated the markings on another stone in scotland, the newton stone in thedumfries and galloway region, to be phoenician-hittite and dedicated to their sun god,bel or bil. the classic british symbol of brit

papal dictatorship. its most prominent dynastyof emperors were the habsburgs, a bloodline family first noted in switzerland duringthe 10th century. they emerged with papal support to govern the holy roman empirefor five hundred years until its demise in 1806. they ruled austria from 1278 and in the16th century they inherited the crown of spain. the habsburgs are a reptilian bloodlineand i know a high priestess who has officiated at top satanic rituals and who has seenthe modern habsburgs at rituals shape-shift into reptilians. a lot more from her later.charlemagne was a wonderful servant of the babylonian brotherhood and his bloodlinehas continued to hold the reins of power. at least 33 american presidents aregenetically related to him.the rennes-le-chateau mysterythe merovingians returne

border and some 20 kilometres from luxemburg. it is protected from view by thickforests and guards keep out the curious. in the grounds is a cathedral with a domecontaining 1,000 lights.28 when president george bush talked of 1,000 points of light, hewas speaking in code about this place of initiation for the highest initiates of the satanicpyramid. in this satanic cathedral is the throne of the high priestess of the upper hierarchy,a position known as the queen mother.29 every day, apparently, a child is sacrificed in the298basement.30 ceremonies are performed here to the satanic goddess known as lilith, ademon in the hebrew cabala. in ancient sumer the reptilian bloodline, as passed onthrough the female, was symbolised as a lily and the main reptilian gene carriers weregiven names like

arleroi in southern belgium, not far from the castle ofdarkness. abrasax is abraxas, a fat-bellied demon from whom, it is likely, the magiciansterm, abracadabra, originated. dutroux buried alive an accomplice, bernard weinstein,and among weinsteins effects was a letter from the abrasax group signed by someonedescribing himself as the egyptian god, anubis. it ordered him to provide presents forthe high priestess of the order and apparently gave specific details of the age and sexthe victims must be. the british sunday times reported the accounts of witnessesdescribing black masses in which children were killed in front of audiences whichincluded prominent members of belgian society.32 a belgian newspaper reported that aformer commissioner of the european union was among a group of judges, s

eal name or anotherpseudonym- can you help? libeaux relates to of the water and is consistent with the303ancient legends of reptilian gods coming from the water. she says that in the basementof his chateau in alsace-lorraine there is an opening into the subterranean world. notethe area- lorraine, home to key reptilian bloodlines going back many centuries as ioutlined earlier. this mind controlled high priestess/ mother goddess was impregnatedby pindar, she says, but her own mind began to reject the programming and she abortedthe foetus and broke with the brotherhood. as often happens, her programming beganto break down when her programmer, mengele, died in the late 1980s. arizona says thatpindar, like all the reptilians when they shape-shift, has very powerful hypnotic eyes(the evil eye of

ey, it is claimed, who330found marilyn monroe working in the strip clubs and used his contacts to make her amovie star. he has had connections with some of the biggest names in business, politicsand entertainment, including president john e kennedy, frank sinatra, sammy davisjr, peter lawford, and jayne mansfield. sammy davis was an early member of lav eyschurch of satan and jayne mansfield was a high priestess. michael aquino of the uspsychological warfare department worked with lav ey before they had a disagreementand aquino launched his breakaway, temple of set. this is now, apparently, based inaustin, texas, the political base of george w. bush, the son of the man himself.cathy conceived a child, kelly, with her husband wayne cox, and soon kelly wasbeing used in the same way as her mot

is neighbourhoodand talked of how he simply told many other world leaders, like king fahd of saudiarabia, what to do and say. no doubt the same applies to saddam hussein with whombush shared oil kick backs totalling hundreds of millions of dollars (see. and thetruth shall set you free. the us secretary of state (formerly un ambassador),madeleine albright, is a brotherhood initiate. i call her the high priestess of uspolitics. george bush once described her in cathys presence as. the reverend motherof all sisters (slaves)74 albright knows about the us government mind controlledslaves and supports that policy. yet there she was in front of the television cameras atthe united nations and as secretary of state, lecturing other countries on human rights.cathy recalls that brian mulroney, the ca

l sunrise ceremonies in the amphitheatre there.6forty boundary posts were established a mile apart to mark the boundary of the tensquare miles of washington and in the centre was built the congress building, capitolhill, named after the sacred place of the roman secret societies called capitoline hill.it was no surprise, therefore, that the united states secretary of state, madeleinealbright, the high priestess of american politics, should make a pilgrimage tocapitoline hill on her first official visit to europe after her appointment. capitol hill isnot a political building, it is a temple to the satanic brotherhood and underneath its stpauls dome is a crypt room. beneath the floor of the crypt, marked by a pentagramstar, is a vacant tomb. they say this was meant for george washington, who

ans the anointed one. the oil atthe queens coronation was the same mixture as that used in the ancient middle east. itwas carried in a gold vessel called the ampulla made in the form of. a dove.3 this issymbolic of the messeh fat used in egypt by the royal court of the dragon. theanointing at the coronation is supposed to elevate the monarch to the rank of highpriest, in this case, appropriately, high priestess of the church of england as well ashead of state. while this was happening, the archbishop of canterbury said:as kings, priests, and prophets were anointed: and as solomon was anointed by zadokthe priest and nathan the prophet, so be thou anointed, blessed and consecrated queenover the peoples, whom the lord thy god hath given thee to rule andgovern..this is pure brotherhood symboli

met who said she was taken to have sex with john f.kennedy at the age of eleven- although they made me up to look about 16.the kennedy presidency was certainly not the way it was portrayed at the time.kennedy had a stream of sexual partners and three of them, marilyn monroe, jaynemansfield and zsa zsa gabor, were also girlfriends of anton lav ey, head of the churchof satan. jayne mansfield was a high priestess. other long term relationships includedtwo with members of elite scottish bloodlines, lady jean campbell daughter of theduke of argyll, and kay-kay hannon auchincloss12 of the family to which his wifewas related. behind jfks rise to fame was his father, joseph kennedy, a member of thebrotherhoods pilgrim society. he was a crook with close connections to the mafia andother organised

ect. in the same way we have the symbolism ofdiana (positive female) and hecate (negative female. they are simply differentsymbolic names for different manifestations of the female energy. the satanists of thebrotherhood work with the hecate energy and that is why they worship this deity. theyare actually worshipping the extreme negative female energy and it is for this reasonthat in satanism the high priestess is considered as important as the priest, if not moreso. at that elite centre for satanism in belgium, the castle of darkness i mentioned inan earlier chapter, the top position in the hierarchy is not known as the king, but thequeen mother. so in the pont de lalma tunnel the positive female energy (love,compassion, intuition, symbolised by diana, was eliminated by the negative femal

DEMONIC BIBLE

he demonic bible may be undertaken by a group or coven. if this is the case, each participant chooses a dark god/goddess as his personal archetype. the high priest performs the rituals to cross the gates of hell and become the devil incarnate. he then adopts the name of a particular archetype, such as satan or lucifer, and is known from then on by that name within the coven. he then initiates the high priestess so that she becomes the manifestation of the dark goddess. she assumes the name of a particular archetype such as hela, hecate, or diana. the other priests and priestesses are then initiated by the high priest or high priestess (as appropriate) and become the manifestations of various devils and dark gods. members of the congregation are then initiated either by a priest, a priestes

he becomes the manifestation of the dark goddess. she assumes the name of a particular archetype such as hela, hecate, or diana. the other priests and priestesses are then initiated by the high priest or high priestess (as appropriate) and become the manifestations of various devils and dark gods. members of the congregation are then initiated either by a priest, a priestess, the high priest, the high priestess, by several members of the group, or by the entire coven depending on the exact nature of the initiatory rite the group adopts. i have stated previously that ritual paraphernalia is not required for the performance of the rituals described in the demonic bible. the exception to this rule is the performance of the rituals by a group or coven. group rituals require the use of a sword

altar, upside-down cross (on front of altar or below wall plaque, black hooded robes (worn by all participants, baphomet amulets or pentagram amulets (worn by all participants) group ritual 1. make any preliminary preparations for the ritual. 2. participants dress in hooded black robes and wait outside the ritual chamber. 3. light 2 black candles and place them in candle holders. 4. high priest& high priestess enter the ritual chamber carrying the candle holders. 5. high priestess removes her robe and sits on the altar with her legs spread. 6. high priest lights the incense burner, places one of the candle holder in each of the high priestesses hands and places the chalice between her thighs. 7. high priest rings the bell nine times, thus purifying the air. 8. high priest walks counter-cl

es, signaling the congregation to enter. 11. participants enter the chamber in a procession and take their places by rank. 12. there is a moment of silent meditation. 13. high priest breaks the silence by reciting the preliminary statement. 14. congregation repeats each line of the preliminary statement after the high priest. 15. high priest recites the invocation three times. 16. high priest and high priestess recite the invocation three times. 17. entire congregation recites the invocation three times. 18. high priest repeats the invocation one last time, calling the particular spirit or spirits invoked into his body. 19. by rank, participants approach the altar and drink from the chalice. 20. high priest reads any requests to the forces of darkness and burns them. 21. high priest presen

to the forces of darkness and burns them. 21. high priest presents to the forces of darkness any gifts which have been brought. 22. new members are brought into the chamber and initiated at this time. 23. other activities may be carried out within the ritual chamber, then 24. the gong is struck three times signaling the participants that they may leave. 25. when all have left, the high priest and high priestess complete the sexual ritual. 26. high priest rings the bell nine times, and then extinguishes the candles. 27. high priest and high priestess leave the ritual chamber. concerning the gods the demonic bible adopts the classical names which various cultures have given to the dark god or dark goddess through history. it should be understood by the practitioner that these names are used

spects of the dark goddess of chaos, tiamat. it was often said that witches of the middle ages gathered in covens of twelve women and one man, the high priest, who assumed the form of the devil and had sexual intercourse with the women. it was also said that his penis was unusually large and that his semen was cold. the truth of the witches sabbath is that all of the participants were female. the high priestess wore a large phallus strapped to her waist not to represent herself as the christian devil satan or as the pagan goat-god pan but rather as a form of the dark goddess who severs the penis of god, symbolizing both fertility and death. the dark goddess, tiamat, chooses her lovers from among men. it is for this reason that the greatest magicians and sorcerers of history (as well the pr

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

s of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: originally, the high priest of the greek mysteries at eleusis. more generally, any priest of the mysteries who reveals sacred secrets to initiates and candidates during initiation. in the order of the astral star, the chief officer of a stellar temple [s.t. the principle adept and ranking clergy (high priest/ high priestess) of a working lodge of the society whose station is at the east- the direction of light in regular working and initiations. in regular workings, it is customary for a past hierophant to stand as the warden of the east, so that the hierophant may direct the workings from the center of the circle. high magick: ritual or ceremonial magick. it is called "high" because it was first devel

EMPERORS NEW RELIGION CHURCH OF SATAN

scribing satanism regardless of opinion. anton lavey himself is usually mentioned in company with names such as eliphas l vi, abb boullard, and aleister crowley, all of whom are considered leading figures in so-called traditional (or religious, or mythical) and modern satanism. hagiographies such as the secret life of a satanist [3] and the church of satan [4, both by the church of satan s former high priestess and anton lavey s third wife, blanche barton (grand priestess of the temple, provide a col- 1966 coincided with year one declared in ira levin s rosemary s baby. anton lavey claimed to have been involved in the 1968 movie production as both a technical advisor and as an actor. neither claim is supported neither the detailed biography of the movie nor the size of the costume for lave

hich handles administrative tasks and issues guidelines. the church of satan has historically referred to its core group as the council of nine [t]he council of nine] is the ruling body of the organization [1] it is not clear whether it is comprised of nine individuals, and who these individuals are, but recently the core group seems to have included blanche barton, peter gilmore, peggy nadramia (high priestess, and jeff nagy (magister [23. only the core group has decisive power. satanic scriptures will reportedly be a compilation of essays written by peter gilmore in various magazines. if so, it will resemble anton lavey s the devil s notebook and satan speaks, which are both compilations of essays that anton lavey wrote in various magazines. the emperor s new religion copyright 2002 ole

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

that follow its beliefs and practices but are administratively separate. the most important group with roots in the church of satan is the temple of set, headed by michael a. aquino, which has developed a new theology based on the identification of the christian satan with the ancient egyptian god set. on the day of anton lavey s death, october 29, 1997, the church was placed under the control of high priestess, blanche barton. the church of satan s mailing address is po box 210666, san francisco, ca 94121. the church s official homepage is http//www.churchofsatan.com. sources: barton, blanche. the church of satan: a history of the world s most notorious religion. los angeles: feral house, 1992. the secret life of a satanist: the authorized biography of anton lavey. new york: hell s kitche

name leo taxil, perpetrated an extraordinary and prolonged hoax in which he claimed to have exposed a satanist activity within freemasonry. the motive appears to have been to embarrass the roman catholic church, but it also added to traditional church prejudices against freemasonry and caused much trouble for masons. the plot involved the claim that a certain diana vaughan, claimed to have been a high priestess of satanic freemasonry and dedicated to overthrowing christianity and winning the world for satanism, had been converted to the roman catholic faith. the memoirs of diana vaughan, written by jogand, were read by pope leo xiii, and jogand himself was received in private audience by the pope, and an anti-masonic congress was summoned in 1887 at trent. on easter monday 1897, at a press

361. their teachings roused antagonism among the establishment clergy of their time, who strongly condemned them. they influenced the first generation of protestant thinkers. sources: inge, william ralph. christian mysticism. london: methuen, 1899. friends of runnings park occult society founded in london, england, by a small group guided by the spirit helio-arcanophus, who claimed to have been a high priestess of atlantis and channeled through tony neate. the philosophy stresses the uniqueness of each individual, self-empowerment and the finding of god within. in 1983 the group founded an accredited course called the college of healing. at runnings park, they also have the school of channeling, which was founded in 1990. address: runnings park, croft bank, west malvern, worchester wr14 43

it was not until five years later that the hoax was revealed by jogand himself. the groundwork for the hoax began as early as 1885 when jogand, as leo taxil, edited an anticlerical newspaper. he began to publish exposes of freemasonry, claiming that there were lodges that practiced rites deriving from the manichaean heresy. with the publication of dr. bataille s book, jogand introduced a sinister high priestess of satanic freemasons. she was diana vaughan, said to be a descendant of the seventeenth- century alchemist thomas vaughan. she had been chosen as a high priestess of lucifer to overthrow christianity and win the world over to satanism, jogand wrote. diana was supposed to head a feminine cult of freemasonry named palladism. periodicals claiming to emanate from the palladium were pub

of her family. through her mother the lineage could be traced to southern ireland in the twelfth century and through her father to russia. she was tutored at home and attended school for only four years (ages 12.16. she claimed that she had been initiated into the craft while near nice, in southern france, and that her initiation was to fill an opening left by the death of her aunt, who had been high priestess of a coven. she then returned to england and settled near new forest, where she reportedly joined the horsa coven, which she claimed predated the norman conquest. she soon became high priestess of the group. there is no substantiation of that story and some evidence that it is fabricated. in the early 1950s she claimed to have had a mystical experience in which she realized that her

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ald b. gardner in the 1960s. from it he attained an initiation into the craft and a copy of gardner s rituals. he eventually left that coven and began his own group independently. his version of witchcraft differed little from that of gardner and included all of his distinctives. about this same time he met maxine morris, a young woman some twenty years his junior. he married her and made her his high priestess. they were discovered by the media in 1969, the same year june johns s fictionalized biography of sanders appeared. over the next decade he, maxine, and their saltmarsh, h. f. encyclopedia of occultism& parapsychology. 5th ed. 1342 coven were the subject of numerous magazine and newspaper articles, most frequently appearing in the nude and occasionally while engaged in symbolic sexu

f treatment. toronto: university of toronto press, 1995. victor, jeffrey. satanic panic: the creation of a contemporary legend. chicago: open court, 1993. satanic society the satanic society is a small satanic organization in the tradition of anton lavey and one of a number of groups that emerged out of the church of satan that he founded. the satanic society was founded in the early 1990s by its high priestess jessica as the society of sin, and took its present name toward the end of the decade. jessica was raised in a christian home from which she rebelled and was led to satanism through reading the writing of lavey and others and through guidance from several older satanists who served as her mentors. since the death of lavey, she considers herself no longer a supporter of the church of

comprising four suits of 14 cards each (the extra court card in each suit being the cavalier, knight, or horseman) and 22 symbolical picture-cards as atouts or trumps. the four suits, related to the modern hearts, clubs, diamonds, and spades, are swords, cups, coins, and batons (earlier represented as swords, cups, rings, and wands. the 22 symbolic cards generally picture the juggler or magician, high priestess or female pope, empress, emperor, hierophant or pope, lovers, chariot, justice, hermit, wheel of targ, russell encyclopedia of occultism& parapsychology. 5th ed. 1532 fortune, strength or fortitude, hanged man, death, temperance, devil, lightning-struck tower, star, moon, sun, last judgment, fool, and universe. these symbolic designs, which vary slightly from pack to pack according

n, alan, and james bolem. psychics. new york: harper& row, 1972. vaughan, diana the mythical figure in a famous nineteenth-century occult hoax initiated by leo taxil, pseudonym of gabriel jogand- pages, a french journalist. from 1885 to 1886, taxil published a sensational story that one branch of freemasonry was following a form of devil-worship called palladianism, of which diana vaughan was the high priestess. allegedly, she was the descendent of the seventeenth-century alchemist thomas vaughan. these revelations synchronized with roman catholic opposition to freemasonry (based upon their support of democratic trends in nineteenth-century europe) and were profitable for taxil. diana vaughan was supposed to have repented to her satanist background and embraced the catholic church. her mem

ic-working easier. other common practices include the creation of a temporary sacred space, the circle, usually marked by candles, which may be drawn indoors or out, but which is erased at the conclusion of a ceremony. most neopagan witchcraft rituals involve the use of a sacred knife, the athame, symbolizing the god, and a chalice symbolizing the goddess. coven leadership typically lies with the high priestess( high because all experienced witches are considered to be priests and priestesses themselves) who may or may not have a permanent male partner. this combination of female leadership and a powerful feminine image of deity has drawn many women to the craft, which they see as a religion that values and sacralizes their bodies, their cycles, their ability to nurture as well as their ra

GILBERT THE SORCERER AND HIS APPRENTICE

spective suit. the ace of sceptres recalls the club of -hercules;itis surrounded by eight detached leaves,whose shape recalls that of the hebrew letter yod, ori,and is crowned with the symbol of the triad represented by the three lopped branches; itisthesymbol of almighty strength within the cube of the universe, which latter is shown by the eightle bateleur..thejuggler or magician. alephlap th e high priestess, orfemale b thapesse..p e ope. l'imperatrice l'imperatricetheempress. l'imperatore..l'empereur..theemperor. il papa le papethehierophant or pope. gli amanti l' amoureuxthelovers. il carro le chariot..thechariot. lagiustizialajustice..justice..l'eremita l'ermitethehermit. rota di fortunalarouedefortune..thewheel of fortune. la forza..laforce..strength, fortitude. il penduto le pendut

lf, according tohiscomple-i;j xion.ifa lady consults the cards, let her take one ofqueens;ifshe be rather fair,thequeen of cups; ifshefair, the queen of wands or sceptres,ifthe inquirer bea youth or a boy, let him take one of the knights; if ayoung girl, let her take the knave,etc. etteilla's. plan wasto'%take two of the keys for significators,thatanswering topope for a man, that answering to the high priestess fora"jwoman. butido notthinkthis iswell. the worstof:!etteilla's system is that he so completely destroysmeanings of the keys in his attempted rearrangement oftheni,"aas to make them practically useless for higher occultishall now .give267several.modes of laying out the cardsdivination.thereader can adopt whichever he prefers, or he' can combine them:;whatever mode of laying out be

of vulcan (hinexalted).but'the earliest attribution was the lion-goddess (or lion-god of.'horus)to.q.andmatthegoddess oftruthwith herscales'to, and this is therefore better. alsowas attributed to.225..horus at one time. so unto the 'foolish man' is attributed air, moveable .and'.never permanent.the'juggler' isthenatural symbol of mercury, the god of tricksters and also of thedeeper.knowledge.the'high priestess'267 findeth her natural correla. tive in the]j 225venus is the 'empress';cy>is the emperor, forthesun is exaltedinthat martial and commanding sign. and so also with the others, in each shalt thou find its natural attribution.notebyv.h.fra.'srioghailmodhreamamongthegreeks and romans there existed a peculiar attribution of the deities to the zodiacal signs, thus:cy>minervatheowlt5venu

GOLDEN DAWN RITUALS SADD

tic crosses on the four elemental tablets. 19 attribution: k and tarot key 10, wheel of fortune is attributed to rtk. title of card: lord of the forces of life. rtk is the source of all life. b and tarot key 1, the magician is attributed to hmkh. title of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of the silver star. compare the position of the path of g on the tree of life. hnyb completes the supernal triad and acts as the "high priestess" to the inferior sephiroth. c and tarot key 3, the empress, is attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the

GOLDEN DAWN RITUALS ZAM10

nd make the sign of silence. vibrate with power "hoorporcratist" reformulate the shroud and circumambulate three times. face east, and forcibly formulate the shroud. say: 10 "thus, have i formulated unto myself this shroud of darkness and of mystery as a concealment and a guard. supernal splendor which shinest in the sphere of hnyb \yhla hwhy, aima, shekinah, lady of darkness and of mystery, thou high priestess of the concealed silver star, divine light that rulest in thine own deep darkness, come unto me, and dwell within my heart, that i also may have power and control, even i, over this shroud of darkness and of mystery. and now, i conjure thee, o shroud of darkness and of mystery, that thou conceal me from the eyes of the inscribed names, all things of sight and sense, in this my purpo

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ver. the second, acting through the number 36, is the way of the adherent. the third, acting through the number 18, is the way of the hermit (see crowley's magick without tears for a detailed explanation of these three magi-cal types, and also zim, the garden of nemo later in this manual. this formula is a play on the mixing of the qualities of leo (creativity) and the initiatory awareness of the high priestess (caput draconis. one is the downward creative impulse, the other the upward spiritual impulse. ztztzt expresses the proper balance necessary between these two complementary forces. the sisil of ztztzt from the watchtower of air is: the letters ceph, gisa, ceph, gisa, ceph, gisa are written: 196 the formula of iliatai i who was priest of ammon-ra, who saw the nile flow by for many mo

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

r one of red satin) covering it, and may have a glass top to protect it. three candlesticks are placed on the shekinah, one at each corner of the triangle. the shekinah is usually placed for all convocations with its points as follows: one point toward the west, the matre's station; the second point toward the south, the chaplain's station; and the third point toward the north, the station of the high priestess, or, for convocations, the chantress. a small footstool may be placed before the western point. the shekinah represents the presence of the concentrated power of the holy assembly of the cosmic in the center of the temple. the sanctum of each temple is that area between the shekinah and the east platform of the temple. solar plexus.one of the most important groups of a number of sma

JASMUHEEN THE FOOD OF GODS

l recognize below as we share some of their legends and gifts. first we have: the divine mother. creator and sustainer of all life. the source of divine nutrition. source of pure, unconditional love. the source of mercy and compassion. goddess of one, mother of all gods and goddesses and humanity. the cosmic glue behind creation. the source of grace and joy the divine mother radiates through: the high priestess. directly representing the goddess on earth, the high priestess ensures fertility and ongoing creation. the high priestess is the great goddess herself and is seen universally as kwan yin (asia, isis (egypt, athena (greece) and rhiannon (celts. divine nutrition: the madonna frequency& the food of gods with jasmuheen 79. all wise, all knowing she gives and takes life and reminds us o

n. the high priestess is the great goddess herself and is seen universally as kwan yin (asia, isis (egypt, athena (greece) and rhiannon (celts. divine nutrition: the madonna frequency& the food of gods with jasmuheen 79. all wise, all knowing she gives and takes life and reminds us of our innate inner wisdom and of the divine spark within and asks us to radiantly manifest this into the world. the high priestess embodies love, mercy and compassion. then we have: the triple goddess. the original trinity, symbolizes the 3 faces of the great goddess. stage 1: the virgin as strong and self defined. stage 2: the mother as the nurturing source of all nourishment and. stage 3: the crone representing death and transformation. the role of the triple goddess is to remind us of our sacredness regardle

L 003

hine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. thus bind thyself, and thou shalt be for ever free. iii. 0. the ox is thought. man, rule thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more (a) avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others (b) by some device, such as the changing of thy ring from one fing

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

t abrasax. these policeman all testified that the group was harmless. nevertheless, the college was raided by over a hundred investigators and searched for some eight hours. the raid turned up a number of strange items, including magical tools, videos, and frozen blood. a poster of two of marc dutroux s victims (ap photo/pierre thielmans) chick publications 45 dominique kindermans, the institut s high priestess, was able to satisfactorily demonstrate that she had purchased animal blood from a butcher. she also asserted that she never knew dutroux. although the raid was terrifying, according to kindermans, and although the police confiscated their materials, no charges were filed and the investigation was redirected after authorities determined that there was no connection between the insti

or full membership through the order of the golden sword. at the beginning members, who must abstain from the use of illegal drugs, are supposed to attend a twentylesson series in ritual magic. members, who become gradually involved in a series of rituals, are introduced to the fraternity s holy book, the scroll of daath. the fraternity s rituals focus on the all-mother, and the importance of the high priestess as the chief spiritual guide and ritual leader of the group. the group guide, the high priest, and the high priestess are the heads of the fraternity, whereas the circle of the pentacle, and the brotherhood of the cup represent the core of the fraternity. see also magic and magical groups for further reading: melton, j. gordon. the encyclopedia of american religion. detroit, mi: gal

ormation, it is clear that reporters drew their attribution of cannibalism from the popular fantasy about satanic cults sacrificing and eating human beings. the notion that human sacrifice could provide practitioners with magical power and protection were supplied by sara aldrete, one of the group s core followers. this young woman was repeatedly referred to as being either a witch or constanzo s high priestess. such labels have the net effect of shoring up the otherwise dubious parallels between the matamoros group and the satanic cult stereotype.aldrete had been an honor student at texas southmost college in brownsville, where she had studied the anthropology of religion. perhaps more importantly, she had also become fascinated with the film the believers, which features a santeria-like

the 1980s, juxtaposing manson a convicted murderer with contemporary sra claims give the latter a credibility they lack on their own. rivera also brought a number of spokespeople for the sra-is-real perspective onto the show. no questions that might challenge this perspective were allowed to be raised. one of the more dramatic guests was a woman who claimed that she had been for seventeen years a high priestess of a satanic cult that governed five states. she appeared anonymously behind a screen, supposedly provided to prevent her from being identified by her former associates. her claims were of the most extreme sort, asserting that she had been a high priestess in a satanic movement out to conquer the world. although he mentioned the book in which this woman was featured, he came to set

sk too many questions. the pope knew very well who i was.we worked closely both with the catholics (especially the jesuits) and the high-ranking masons. it was during this time that i met many of the well known rock music stars. they all signed contracts with satan in return for fame and fortune. the next person on the program was the author of he came to set the captives free, who had helped the high priestess and many others escape from satanic cults. when asked about her association with law enforcement, she responded that, i have a very distant relationship with the authorities because my job is to bring people out, not turn them in to the police.however, i do work with police and fbi pretty extensively. if i know of someone who is not willing to stop what they are doing, i ll be the f

loudly proclaimed all victory and power and honor to their father satan. satan vanished shortly after that to go on to the next black sabbath sacrifice. at his departure the meeting turned into a sex orgy. human with human, and demon with human (brown 1986, 73 74) this excerpt from he came to set the captives free claimed to present a true account of an incident from the life of a former satanic high priestess. the debt this description owes to traditional folklore is obvious. see also black mass for further reading: brown, rebecca. he came to set the captives free. chino, ca: chick publications, 1986. cavendish, richard. the black arts. new york: capricorn books, 1967. guiley, rosemary ellen. the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. lea, henry charles.mat

victory. they loudly proclaimed all victory and power and honor to their father satan. satan vanished shortly after that to go on to the next black sabbath sacrifice. at his departure the meeting turned into a sex orgy. human with human, and demon with human (73 74) this excerpt from he came to set the captives free (1986) claimed to present a true account of the life of elaine, a former satanic high priestess. both the author (a conservative christian medical doctor) and the pseudonymous elaine were apparently taken seriously enough to be featured on a geraldo rivera special in 1988. additionally, witches were thought to delight in the murder of children. thus in a confession cited in the malleus maleficarum, a well-known fifteenth-century witch-hunter s manual, an accused witch is quote

LIBER 777

of life is the skeleton on which this body of truth is built. the juxtaposition and proportion of its parts should be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with the high priestess through the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economis

he mediating influence the 4 sixes emperors or princes clear pink rose 7 occult or hidden i. the 4 sevens amber 8 absolute or perfect i. the 4 eights violet purple 9 pure or clear i. the 4 nines indigo 1010 resplendent i. the 4 tens empresses or princesses yellow 11 scintillating i. the fool [swords] emperors or princes bright pale yellow 12 i. of transparency the juggler yellow 13 uniting i. the high priestess blue 14 illuminating i. the empress emerald green 15 constituting i. the emperor scarlet 16 triumphal or eternal one the hierophant red orange 17 disposing one the lovers orange 18 i. of the house of influence the chariot amber 19 i. of all the activities of the spiritual being strength yellow, greenish 20 i. of will hermit green, yellowish 21 i. of conciliation wheel of fortune vio

LIBER ALEPH

urther at my reproof concerning this arcanum of alchymia, the art egyptian, how to make gold? of a surety this is already in thy knowledge, if thou examine by our holy qabalah, what be the forces that are the influx upon tiphereth, which is the harmony and beauty, or sol, in every kingdom of the universe, so then also among metals. now this influx is fivefold. first, from the crown descendeth the high priestess in the path of the moon, for inspiration, and imagination, and idea: see to it that this virgin be pure, for herein error is illusion. next, from the father floweth the power of the emperor in the path of the ram, for initiative, and energy, and determination. third, from the mother are the lovers in the path of the twins, for intellectual wholeness, and for adjustment to environmen

LIBER DCCCXI ENERGIZED ENTHUSIASM

ized enthusiasm 5 because there is no archetypal disorder that it might resemble. owen seaman can parody a poet; nobody can parody owen seaman. a critic is a bundle of impressions; there is no ego behind it. all photographs are essentially alike; the works of all good painters essentially differ. some writers suppose that in the ancient rites of eleusis the high priest publicly copulated with the high priestess. were this so, it would be no more gindecent h than it is gblasphemous h for the priest to make bread and wine into the body and blood of god. true, the protestants say that it is blasphemous; but a protestant is one to whom all things sacred are profane, whose mind being all filth can see nothing in the sexual act but a crime or jest, whose only facial gestures are the sneer and th

ms of the zodiac. knights and dames being installed, suddenly a bell tinkled in the architrave. instantly all rose. the doors opened at a trumpet 18 liber dcccxi peal from without, and a herald advanced, followed by the high priest and priestess. the high priest was a man of nearly sixty years, if i may judge by the white beard; but he walked with the springy yet assured step of the thirties. the high priestess, a proud, tall, sombre woman of perhaps thirty summers, walked by his side, their hands raised and touching as in the minuet. their trains were borne by the two youths who had admitted us. all this while an unseen organ played an introit. this ceased as they took their places at the altar. they faced west, waiting. on the closing of the doors the armed guard, who was clothed in a sc

ging the great sword. all present due their swords and faced outward, holding the points in front of them. this part of the ceremony appeared interminable. when it was over the girl and boy reappeared; bearing, the one a bowl, the other a censer. singing some litany or other, apparently in greek, though i could not catch the words, they purified and consecrated the chapel. now the high priest and high priestess began a litany in rhythmic lines of equal length. at each third response they touched hands in a peculiar manner; at each seventh they kissed. the twenty-first was a complete embrace. the bell tinkled in the architrave; and they parted. the high priest then took from the altar a flask curiously shaped to imitate a phallus. the high priestess knelt and presented a boat-shaped cup of

chorus of all present with the organ. this chorus was: evoe ho, iacche! epelthon, epelthon, evoe, iao! again and again it rose and fell. towards it close, whether by gstage effect h or no i could not swear, the light over the altar grew rosy, then purple. the high priest sharply and suddenly threw up energized enthusiasm 19 his hand; instant silence. he now poured out the wine from the flask. the high priestess gave it to the girl attendant, who bore it to all present. this was no ordinary wine. it has been said of vodki that it looks like water and tastes like fire. with this wine the reverse is the case. it was of a rich fiery gold in which flames of light danced and shook, but its taste was limpid and pure like fresh spring water. no sooner had i drunk of it, however, than i began to tr

flames of light danced and shook, but its taste was limpid and pure like fresh spring water. no sooner had i drunk of it, however, than i began to tremble. it was a most astonishing sensation; i can imagine a man feel thus as he awaits his executioner, when he has passed through fear, and is all excitement. i looked down my stall, and saw that each was similarly affected. during the libation the high priestess sang a hymn, again in greek. this time i recognized the words; they were those of an ancient ode to aphrodite. the boy attendant now descended to the red cross, stooped and kissed it; then he danced upon it in such a way that he seemed to be tracing the patterns of a marvellous rose of gold, for the percussion caused a shower of bright dust to fall from the canopy. meanwhile the lit

ames bowed low. the girl moved round continuously, and the bowl passed. this ended in the exhaustion of the boy, who fell fainting on the cross. the girl immediately took the bowl and put it to his lips. then she raised him, and, with the assistance of the guardian of the sanctuary, led him out of the chapel. the bell again tinkled in the architrave. the herald blew a fanfare. the high priest and high priestess moved stately to each other and embraced, in the act unloosing the heavy golden robes which they wore. these fell, twin lakes of gold. i now saw her dressed in a garment of white watered silk, lined through-out (as it appeared later) with ermine. the high priest's vestment was an elaborate embroidery of 20 liber dcccxi every colour, harmonized by exquisite yet robust art. he wore al

things began to happen to me. i became suddenly aware that my body had lost both weight and tactile sensibility. my consciousness seemed to be situated no longer in my body. i gmistook myself, h if i may use the phrase, for one of the stars in the canopy. in this way i missed seeing the celebrants actually approach the cross. the bell tinkled again; i came back to myself, and then i saw that the high priestess, standing at the foot of the cross, had thrown her robe over it so that the cross was no longer visible. there was only a board covered with ermine. she was now naked but for her coloured and jewelled head-dress and the heavy torque of gold about her neck, and the armlets and anklets that matched it. she began to sing in a soft strange tongue, so low and smoothly that in my partial

LIBER III VEL JUGORUM

sentinel to stand watch at the threshold of the mind: with this in view one should be able to study the psychology of the practice in detail and arrange matters so as to obtain the best result possible [ms. note added by ac in a copy of equinox i (4, transcribed by yorke] vel jvgorvm 3 iii 0. the ox is thought. man, rule thou thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more. avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others. by some device, such as the changing of thy ring from one finger to

LIBER ISRAFEL

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

LIBER LVII

e realm of the divine. t.s] on the qabalah 41 scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justice= viii= 8= j= the chariot= vii= 7= z= the lovers= vi= 6= w= the pope= v= 5= h= the emperor62= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the magus= i= 1= a= the fool= 0. scholion h. 9= luna= g= 3, etc, as before. scholion q. 9= indigo lead= saturn= 3, etc, as before. there are many other lines of argument. this form of reasoning reminds one of the riddle .why is a story like a ghost. answer .a story.s a tale; a tail.s a brush; a brush is a broom; a brougham.s a carriage; a carriage is a gig; a gig.s a trap

LIBER SAMEKH

whole operation, to assimilate himself to his angel by continual conscious communion. for his angel is an intelligible image of his own true will, to do which is the whole of the law of his being. also the angel appeareth in tiphareth, which is the heart of the ruach, and thus the centre of gravity of the mind. it is also directly inspired from kether, the ultimate self, through the path of gthe high priestess, h or initiated intuition. hence the angel is in truth the logos or articulate expression of the whole being of the adept, so that as he increases in the perfect understanding of liber samekh svb figvra dccc 36 his name, he approaches the solution of the ultimate problem, what he himself truly is. unto this final attainment the adept may trust his angel to lead him: for the tipharet

MASTERING WITCHCRAFT

f identity sign. however, unlike the necklace, it is engraved with the witch name of the bearer, the coven symbol (which is often an animal such as an owl, cat, or serpent, and his rank in it. there are usually only two "degrees" of rank, that of the triangle and the more advanced one of the pentacle. if male, the leader of the coven is sometimes known as the magister or master, the female as the high priestess. these are generally honorary ranks and titles, however, and simply indicate seniority of membership for the most part. very occasionally are they indications of power (see chapter 7 "the coven and how to form one" for more on this) sometimes coven members will wear the bracelet to signify the triangle, and the garter, the pentacle grade. should you not belong to a properly formed c

leader representing the "masculine" power generally takes first place; the female, the "feminine" second; and the second male "executor" or "officer" third. different covens have different titles for their leaders, all equally traditional. in covens which stress the love and fertility aspects of witchcraft and perform their rituals naked, the male leader is known as the high priest, the female as high priestess. on the other hand, in those which stress the knowledge and power aspect, the male is known as the magister, grand master, or "devil (meaning "little god) and the female as the lady or queen of the sabbat. the second male, known as the "officer "executor" or "summoner" is he who relays the requests of the magister or lady to the rest of the coven membership. he is the go-between and

" it was the summoner's job to attend to the mundane functioning of the coven, the membership dues if any, and the passing out of information to the members about time and place of the next sabbat, what to wear, what food to bring and so on. in the absence of the magister, the summoner could and would frequently lead the coven. in those covens which concentrate on knowledge and power, the lady or high priestess holds little or no executive power. she sits at the magister's right hand during the feasts, leads some of the dances and ceremonies, and on occasion performs the task of a seer or spiritistic medium under the magister's control. on the other hand, in the goddess-oriented covens, the high priestess is definitely leader, the high priest being merely her consort. the magister may wear

the traditional shamanic horned helmet, rather like that of a viking warrior, or a mask covering his whole head and representing one of the coven's totem animals, be it goat, ram, horse, cat, or whatever. or he may don a metal helmet which covers his entire head (hence the old comic epithet for the magister "old brazen nose) he will naturally wear any witch jewels he possesses, also. the lady or high priestess, on the other hand, may life-wise wear a robe or nothing at all, depending on the type coven she belongs to. the robes can vary in colour, the usual colour preferred being white, although black, green, red, or blue ones have been used. upon her forehead she may bind a silver lunar crescent, horns upwards, or alternatively have her hair flowing and free. she will wear all her witch j

t, horns upwards, or alternatively have her hair flowing and free. she will wear all her witch jewels as well, including of course the mandatory necklace. during the sabbats, the magister's headpiece will be adorned with a simple short candle rising from the centre, which is lit during the proceedings. this symbolizes his role as the lord of the sun, lucifer, the light bearer. in some covens, the high priestess will likewise wear an illuminated headpiece to lead the sabbat dance, this time, however, a whole coronet of candles. members may bring their own robes or work nude, as the case may be. as i mentioned before, a certain uniformity of dress is desirable, and the black, cowled robe, or tabard, is ideal for this purpose. witch jewels should be worn, and members should bring their athame

n by wisdom" however, many witches take it to refer to "the stone of buffo" buffo being an ancient name for the island of cyprus where legend has it the greek love goddess aphrodite was born; from whence also certain of the feminine witch mysteries were said to have emanated. which brings me to my second consideration, namely, the titles bestowed upon female witch leader whether she be designated high priestess or queen of the sabbat. among the lady's titles are: andred. witch goddess name coming from the forest of weald in england. bensozia. twelfth-century french name for the goddess, meaning doubtful. nocticula. similar twelfth-century appellation meaning "little night" rhiannon. welsh-celtic mother goddess. arrianrhod. similar welsh goddess, mother of llew. herodias or aradia. italian

and plenty. holda or hulda. german version of the same. morgan or morrigan. celtic names for goddess seen a lady of death, variant of classical hecate. also king arthur's half-elven sister. brigid or bride. a celtic mother goddess. astarte or ishtar. mesopotamian goddess of love. bride of adonis-tammuz. the virgin or maiden. referring to perephone, the greek underworld goddess. should the lady or high priestess have a daughter present within the coven, the latter title of "maiden" is sometimes conferred on her. let me reiterate: the titles bestowed upon the leaders vary considerably from coven to coven, depending on the approach adopted, dianic or druidic, celtic or cabalistic, robed or sky clad. in one you may find it is the magister or lord of misrule who holds sway, in another the high

en's working tools, sword, chalice, lamps, et al, are presented in turn to the candidate. the sabbat festivities and ceremonies such as the feast of cakes and wine then continue as usual. the sky-clad, or naked, initiation in this type of ritual common to covens which practise the goddess-oriented variety of witchcraft, the ceremony is performed by the high priest if the candidate is a woman, the high priestess if it is a man. as in the previous ritual, the circle should be cast by watchtower, and the candidate blindfolded at the perimeter, challenged by the initiator at sword or athame point, and the passwords of "perfect love and perfect trust" given. the candidate is then pulled into the circle backwards by his initiator, who has her left arm around his waist, her right arm around the n

round the neck, and given the third password, a kiss. the breach created in the circle is then repaired with the athame, and the candidate bound with a cingulum and ankle cord as previously. he is then led round the circle and proclaimed to the east, south, west, and north watchtowers as a prospective candidate for admission. at this point the charge of the goddess is made to the candidate by the high priestess. it is claimed to be traditional, and because of that, i shall quote it in full: listen to the words of the great mother, who was of old called among men artemis, astarte, dione, melusine, aphrodite, and many other names. at mine altars the youth of lacedaemon made due sacrifice. once a month and better it be when the moon is full, meet in some secret place and adore me, who am the

d also in the mysteries of the return-in-threefold witch law, whether it be used for good or evil, blessing or cursing. by dint of this, the ceremony concludes with the new initiate scourging his initiator with thrice as many blows as he himself received, namely, one hundred and twenty in all. he is then presented to the powers at the four quarters as a duly consecrated high priest and wizard, or high priestess and queen of the sabbat, whichever the case may be. in the second ritual, instead of the progress of the aspirant through the four elements, the myth of the goddess is implied, where the witch goddess andred, aradia, habondia, or whatever other name you may care to know her by, descends into the world of the dead somewhat like persephone in hades or ishtar in the realm of ereshkigal

r this. the northern segment of the circle is now regarded as the entrance and exit for the sabbat participants, and is referred to simply as the "gateway" or more explicitly as the "way between the worlds" all the coven members should pass into the circle through this gateway, but not, however, before divesting themselves of all metal implements, witch jewels, or insignia. even the magister's or high priestess' metal headpieces must remain outside; the cup, the sword, athame, everything and anything of a metal nature must do likewise. this is most important. only after the balefire is well and truly alight, when the circle can be crossed and recrossed time and again without impairing its magical efficacy, can the metallic implements be brought in again, and your witch jewels reassumed. th

ight floating down from the dark sky! the leader should apply the flame to the balefire. as it blazes up, the coven should chant the following words, visualizing the coven symbol as a coruscating, living form burning in its centre! io evohe [pronounced "eee-ooo, aah voh aiee] blessed be! the leader must then circle the balefire three times south-ways, halting again in the east. at this point, the high priestess should prostrate herself to the west upon the ground. she must pound with her flat hand thrice three times upon the earth (thrice for each utterance of the goddess' name) as she chants the invocation of the earth: hertha (three blows) hertha (three blows) hertha (three blows) mother of mankind, hail to thee, great mother! be fruitful in god's embrace! be filled with food for the use

each utterance of the goddess' name) as she chants the invocation of the earth: hertha (three blows) hertha (three blows) hertha (three blows) mother of mankind, hail to thee, great mother! be fruitful in god's embrace! be filled with food for the use of men! the coven should likewise repeat this chant, feeling the answering earth tremble beneath them as they beat upon it. while they do this, the high priestess should crumble a sabbat cake in her hand, and cast it in the circle furrow at the west, or upon the circle boundary line if it be an indoor sabbat. now, having consecrated the sabbat ground and balefire, all the ritual metal implements, including personal witch insignia, may be brought into the circle from the north. the leaders assume their headdresses, and the taper upon the maste

ould also now assume their individual witch jewels. the magister, who should be standing in the east facing west with his arms crossed upon his breast, is then saluted as the "sun at midnight" by the assembled coven. the traditional gesture for this is the horned hand, right hand raised, fingers clenched, thumbs and little finger extended. likewise, on the other side of the circle in the west the high priestess stands, with her feet apart and her arms raised in a wide crescent, representing the goddess, our lady of the moon. as both sun and moon are now "standing in their signs of power" both magister and high priestess should be seeking at this moment to place their personalities in abeyance, and "bring through" the godpersonae. this act of dissociation will have taken considerable previo

"bring through" the godpersonae. this act of dissociation will have taken considerable previous practice on their parts, by way of meditation and visualization exercises, the constant building up of the traditional god-forms within an imagined "temple" or appropriate landscape, and the subsequent fantasy identification with them. the sun and moon have to be effectively magically "drawn down" the high priestess is likewise saluted by the coven with the horned hand, but as our lady of the moon. the gesture of the magister, arms crossed upon the breast, is of course none other than the sign of death and rebirth used in your necromancy ritual. it signifies many things. primarily it is the sign of osiris, seen as synonymous with hades, dis, and the horned one as god of death. it also represent

the magister, arms crossed upon the breast, is of course none other than the sign of death and rebirth used in your necromancy ritual. it signifies many things. primarily it is the sign of osiris, seen as synonymous with hades, dis, and the horned one as god of death. it also represents the skull and crossbones itself, and finally the erect phallus flanked by twin testes below. the gesture of the high priestess is the mirror image of the magister's. it represents both the lunar crescent, the womb of space, and the horns of hathor, all of which are symbols pertaining to isis, the great egyptian mother goddess and consort of osiris. as such, the magister and high priestess are the human representatives of the two great archetypal poles of life, whether you conceive of them as isis and osiris

rld! blessed by the great goddess, without beginning, without end, everlasting in eternity! io evoke, blessed be! however, the latter chant is used only at halloween or yule, as it refers specifically to the coming of winter and the rebirth of the sun at shamain (hallaws) or midwinter. the meeting dance often leads directly into the chain dance. this is traditionally led by a female member or the high priestess herself, the magister bringing up the rear. hence the old saying "may the devil take the hindmost" the dance is performed with the rod used as a riding-stick or hobby-horse placed between the legs, and the lighted taper borne aloft. on stormy sabbats the tapers were and are still sometimes replaced by oil lamps or lanterns. the chain dance itself probably celebrates the transformati

ented by either the god or goddess, changes shape repeatedly in an attempt to avoid capture. this magical shape-shifting theme is a very ancient one, and it turns up in innumerable traditions- celtic, norse, greek, and even creeps into the arabian nights. sometimes the male is the pursuer, other times the female. the coven god or goddess orientation generally indicates whether the magister or the high priestess leads the dance. the traditional style seems to be the high priestess in the lead, with the summoner next followed by the coven and the magister bringing up the rear. the dance itself begins with a southways circuit of the circle before leaving it through the gateway at the north. in the old days the dance would wind all over the surrounding territory, through churchyard and barnyar

ome home again! coven. but we shall follow as otters swift, and snare thee fast ere thou canst shift, and we shall go in our master's name, aye, to fetch thee home again! the chant is repeated as long as necessary, and by the end of the final repetition of the last verse, the entire coven should have reentered the circle at the north and be back at their places, with the magister in the east, the high priestess in the west. in medieval days, the finale of the chain dance usually culminated in the "marriage of heaven and earth" as symbolized by the ceremonial coupling of the magister and the high priestess. the entire female membership of the coven was sometimes also mounted, sometimes being penetrated by means of an artificial phallus wielded by the magister, or simply by the other male pa

e high priestess. the entire female membership of the coven was sometimes also mounted, sometimes being penetrated by means of an artificial phallus wielded by the magister, or simply by the other male participants. however, in most modern covens, the actual marriage rite seems to have been replaced generally by the cakes and wine ceremony which, then leads into the feast. the chalice held by the high priestess is raised high over the balefire, and sabbat wine poured in. the magister then lowers his ceremonial rod, wand, or athame into the cup briefly, and then removes it. both he and the priestess then hand it on to the coven, who drink from it. similarly, the sabbat cake is presented on the paten pentacle by the priestess, divided up by the magister with his athame, and then distributed

s tree. father christmas and mother holly are but two christianized images of the lord and lady; the christ child legend is built upon that of the rebirth of the sun, the light of the world. candlemas (february 2) is the feast of st. bride or brigid, a celtic name for the goddess, and corresponds to the roman yearly inauguration of the vestal fire. it is a celebration of the waxing light, and the high priestess, or indeed, all the coven, may each don a candle-crown for the ritual dances. the vernal equinox, or lady day, again a reference to the goddess, has all the trappings of traditional easter (the word "easter" in fact is but a modernization of bostra, the name of an anglo-saxon dawn goddess cognate with the classical eos) beltane, cetshamain, or roodmas, as it was christianized has as

MOTTA MARCELO THE COMMENTARIES OF AL

sm" book 4, part iii, etc. note the reference to 'not' and 'all. also, the word 'known' contains the root gn 'to beget' and 'to know; while 'concealed' indicates the other half of the human mystery. the 'other half of the human mystery is, of course, woman. aspirants must not fret because the rituals are 'half concealed. those who practice seriously attract the attention of the hierophant and the high priestess, and what is concealed springs forth within them at the time it is needed. also, this 'hidden half may vary according to individual idiosyncrasy. if any rituals had been 'completely' and 'openly' given, we would have dogma, and no doubt a 'church of thelema complete with pope or popess or whatnot, by now. this ain't at all what the doctor ordered, chillun. 35. this that thou writest

ft alone to do it. i see it, i, the beast, who have seen- who see space splendid with stars, who have seen who see the body of our lady nuit, all-pervading, and therein swallowed up, to have found to find no soul that is not wholly of her. woman! thou drawest us upward and onward for ever; and every woman is one among women, of woman; one star of her stars. i see thee, woman, thou standest alone, high priestess art thou unto love at the altar of life. and man is the victim therein. beneath thee, rejoicing, he lies; he exalts as he dies, burning up in the breath of thy kiss. yea, star rushes flaming to star; the blaze bursts, splashes the skies. there is a cry in an unknown tongue, it resounds through the temple of the universe; in its one word is death and ecstasy, and thy title of honour

hou unto love at the altar of life. and man is the victim therein. beneath thee, rejoicing, he lies; he exalts as he dies, burning up in the breath of thy kiss. yea, star rushes flaming to star; the blaze bursts, splashes the skies. there is a cry in an unknown tongue, it resounds through the temple of the universe; in its one word is death and ecstasy, and thy title of honour, o thou, to thyself high priestess, prophetess, empress, to thyself the goddess whose name means mother and whore! the above commentary was written in the twenties, when the female revolution was getting started. woman has now gained the same rights as man; but she did not ask for the concomitant duties. as a result we find men being conned by women, particularly in the united states of america, where marriage is, to

d with man, two trinities made one; but here he knows that there was never but one. thus now this book is "stones of precious water; its light is not the borrowed light of gold, but is shed through the book itself, clear- sparkling, flashed from its facets. each phrase is a diamond; each is diverse, yet all identical. in each the one light laughs! now to this sphere came he by the path called the high priestess; she is his silent self, virgin beyond all veils, made free to teach him, by virtue of this third ordeal wherein, passing through the abyss, he has stripped from him every rag of falsehood, his last complexes, even his phantasy that he called 'i. and so he knows at last how the soiled harlot's dress was mere disguise; naked in moonlight shines the maiden body! 67. through the fourth

ONYX TABLET OF SET

n 4.11. a record of minutes of the council of nine, when it is functioning specifically as a board of directors for corporate purposes, shall be kept by the executive director. article 5. high priest of set section 5.01. the responsibility and authority to determine all policies and programs of the temple of set, subject only to the provisions of these by-laws, shall rest with the high priest (or high priestess) of set. no policy, program, decision, action, or statement under the authority of this section shall conflict in whole or part with the articles of incorporation or by-laws of the temple of set. section 5.02. the high priest shall perform all duties of a corporate president required by law. section 5.03. the high priest shall hold the iv. section 5.04. the chairman of the council s

PHILIP NEIL MYTHS LEGENDS EXPLAINED

by artemis (diana) and athena (minerva) who both represent chastity. daphne was one of artemis retinue of nymphs (see pp. 36 37. arrows it was apollo s role as the archer god that led him to be identified with the sun, whose rays fall like arrows to earth, and earned him the name phoebus, the bright. the laurel was sacred to apollo as a result of his love for daphne. at his shrine at delphi, his high priestess, pythia, chewed a laurel leaf before uttering an oracle. the answers given in her divinely inspired ecstasy were often obscure and ambiguous. the philosopher heraclitus wrote, the lord whose oracle is in delphi neither declares nor conceals, but gives a sign. apollo even the swan sings of you. as it lands upon the banks of the river peneus. the sweet-singing bard sings of you first

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

, which is opposed to the fire symbolised by the upper part of the caduceus. the symbol of mercury on the tree of life enbraces all but kether. the horns spring from daath (knowledge) which is not, properly speak- ing, a sephira, but rather a conjunction of chokmah and binah. attribution of the tarot trumps path no. tarot trump letter symbol 11 0 the foolish man n a 12 1 the juggler 3 i2 13 2 the high priestess f d 14 3 the empress f q 15 4 the emperor il t 16 5 the hierophant 1 'tl 17 6 the lovers t x 18 7 the chariot t7% 19 8 strength (justice) d 5 q 20 9 the hermit (prudence "7 21 10 the wheel of fortune 2 3 22 11 justice (strength) 9 rr 23 12 the hanged man t3 v 24 13 death f n-l 25 14 temperance b fl 26 15 the devil y w 27 16 tower struck by lightning 3 d 28 17 the star 3 2x 29 18 the

s anciently a female figure, is referred to the bride, kallah or malkah. combining, then, the material attributions of the sephiroth and the path, it results that: 0. fool=the crown of wisdom, the primum mobile acting through the air on the zodiac. 1. the juggle-the crown of understanding, the beginning of material production, the primum mobile acting through the philosophic mercury on saturn. 2. high priestess=the crown of beauty, the beginning of sovereignty and beauty, the primum mobile acting through the moon on the sun. 3. empress=the wisdom of understanding, the union of the powers of origination and production; the sphere of the zodiac acting through venus upon saturn. 4. emperor=the wisdom of sovereignty and beauty, and the originator of them; the sphere of the zodiac acting throug

gn of silence forcibly, and vibrate with power the name hoor-po-kratist. reformulate shroud, and circumambulate thrice. intensely formulate shroud, stand at east, and say: thus have i formulated unto myself this shroud of darkness and of mystery as a concealment and a guard. supernal splendour which shinest in the sphere of binah, yhvh elohim, aima, shekinah, lady of darkness and of mystery, thou high priestess of the concealed silver star, divine light that rulest in thine own deep darkness. come unto me, and dwell within my heart, that i also may have power and control, even i, over this shroud of darkness and of mystery. and now i conjure thee, 0 shroud of darkness and of mystery, that thou conceal me from the eyes of all men, from all things of sight and sense, in this my present purpo

s. imagine that your left hand holds the left hand of the form. hold the black section of the lotus wand in the right hand, tracing over the form such letters, sigils, and lineal figures as may occur in the following oration. in the divine name shaddai el chai, i invoke thee, thou great goddess of nature who clothest thyself with the forces of life as with a garment <243> 0 thou who art isis, the high priestess of the silver star, the perfect purity and illumination of the divine presence of the supernal light, whose sphere is yesod reflecting the light and air from the crown. lift me up, i beseech thee, through the path of tau, and manifest unto me a body of transformation, showing forth thy love and power and stability. grant unto me the mighty power and help of the archangel gabriel who

table effort abandoned success material happiness perpetual success dominion established strength perfected work material trouble material success success unfulfilled shortened force despair and cruelty ruin love abundance blended pleasure 542 the golden dawn: volume n book eight no. card 22 keys of the book letter amibution 57 fool the spirit of ether. n a 58 magician the magus of power. 3 'j 59 high priestess the priestess of the silver star. 2 d 60 empress daughter of the mighty ones '1 q 61 emperor son of the morning, chief among the mighty. il t 62 hierophant magus of the eternal gods. 1 8 63 lovers children of the voice divine, the orades of the 1 lt <141> mighty gods. 64 chariot child of the power of the waters,lord of the triumph n 8 of light. 65 fortitude daughter of the flaming s

piritual) but if the divination be regarding a material event of ordinary life, this card is not good, and shows folly, stupidity, eccentricity, and even mania, unless with very good cards indeed. it is too ideal and unstable to be generally good in material things. 1. magician or juggler. skill, wisdom, adaptation. craft, cunning, etc, always depending on its dignity. sometimes occult wisdom. 2. high priestess. change, alteration, increase and decrease. fluduation (whether for good or evil is again shown by cards connected with it) compare with death and moon. 3. empress. beauty, happiness, pleasure, success, also luxury and sometimes dissipation, but only if with very evil cards. 4. emperor. war, conquest, victory, strife, ambition. 5. hierophant. divine wisdom. manifestation. explanatio

her action, sometimes obstinacy, etc. compare with 8- justice. 12. hanged man or drowned man. enforced sacrifice. punishment, loss. fatal and not voluntary. suffering generally. 13. death. time. ages. transformation. change involuntary as opposed to the moon, xix. sometimes death and destruction, but rarely the latter, and the former only if it is borne out by the cards with it. compare also with high priestess. 14. temperance. combination of forces. realisation. action (material. effect either for good or evil. 15. devil. materiality. material force. material temptation; sometimes obsession, especially if associated with the lovers. 16. tower. ambition, fighting, war, courage. compare with emperor. in certain combinations, destruction, danger, fall, ruin. 17. star. hope, faith, unexpected

knowledge and pours it into the house of life, binah. the number of the path, 12, suggests the synthesis of the zodiac, as mercury is the synthesis of the planets. the colours yellow, violet, grey and indigo, point to the mysterious astral light surrounding the great adept. it is a card linked with the name tahuti and hermes as the previous one is with krishna and harparkrat or dionysius. ii. the high priestess. the high priestess rules the long path uniting 588 the tarot trumps 589 kether to tiphareth, crossing the reciprocal paths of venus and leo. she is the great feminine force controlling the very source of life, gathering into herself all the energising forces and holding them in solution until the time of release. her colours, pale blue, deepening into sky blue, silvery white, and s

me of release. her colours, pale blue, deepening into sky blue, silvery white, and silver, relieved by touches of orange and flame, carry out these ideas. ill. the empress. she is an aspect of isis; the creative and positive side of nature is suggested here. the egyptian trilogy, isis, hathor and nephthys, symbolised by the crescent, full moon, and gibbous moon are represented in the tarot by the high priestess, hathor. the empress, isis, takes either the crescent moon or venus as her symbol. justice, nephthys, takes the gibbous moon. isis and venus gives the aspect of love, while hathor is rather the mystic, the full moon reflecting the sun of tiphareth while in yesod, transmitting the rays of the sun in her path gimel. in interpreting a practical <211> tarot it is often admissable to reg

s either the crescent moon or venus as her symbol. justice, nephthys, takes the gibbous moon. isis and venus gives the aspect of love, while hathor is rather the mystic, the full moon reflecting the sun of tiphareth while in yesod, transmitting the rays of the sun in her path gimel. in interpreting a practical <211> tarot it is often admissable to regard the empress as standing for occultism. the high priestess for religion, the church as distinguished from the order. the empress, whose letter is daleth, is the door of the inner mysteries, as venus is the door of the vault. her colours are emerald, sky-blue, bluegreen and cerise or rose-pink. w. the emperor. here we have the great energising forces as indicated by the varying shades of red. it may be noted here that the red paths remain re

red in all planes, varying only in shade. thus aries, the emperor, the pioneer, the general, is blood and deep crimson, red, pure vermillion or flowing fiery red. he is ho nike, the conqueror, hot, passionate, impetuous, the apotheosis of mars, whether in love or in war. he is the positive masculine as the empress is the positive feminine. v. hierophant. the high priest is the counterpart of the high priestess. as aries is the house of mars and the exaltation of the sun, so taurus is the house of venus and the exaltation of the moon. he is the reflective or mystical aspect of the masculine. he is the thinker as the emperor is the doer. his colours unlike those of the emperor, vary considerably. red, orange, maroon, deep brown, and chestnut brown, suggest veiled thought, interior power, en

source of life. to chokmah is attributed mercury, the tarot key, the ma <288> gician "the magus of power" seeing that chokmah is the distributor of the power from kether, even as mercury is the messenger of jupiter of classical mythology. to binah is referred the moon, and the tarot key 'the priestess of the silver star" even as binah is the completer of the triad of the supemals, and as it were high priestess to the inferior sephiroth (compare also, says s.r.m.d, the position of the path of gimel in the tree of life) to chesed, venus, and the key of the empress "the daughter of the mighty ones" chesed is, as it were, the first of the inferiors below binah, and the path of venus is thus reciprocal between chokmah and binah, forming, as it were, the base of the triangle of the supernals. l

the book of the concourse of the forces the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares. col. rank letter tarot trump symbol geomantic fig. 1 s.c. s.c. s.c. 9 n s.c. 1 il il n s.c. il s.c. chokmah binah chesed 9 il 1 kether 9 geburah il t tiphareth a a fool magician high priestess empress emperor hierophant lovers chariot strength hermit wheel of fortune justice hanged man death temperance devil tower star moon sun last judgment universe a fort. min. 7 u- q t puer 8 amissio# albus 3 populus q fort. maj. rrg conjunctio y+ puella v via til rubeus x acquisitio w carcer d= tristitia x laetitia 0- cauda drac. h( q) caput drac "s.c" stands for sephirotic cross. 651

ought in the numbers and powers of the squares on the sephirotic crosses. on the tensquared cross, kether, the crown, is the first square, which is a fairly sound attribution to the king, who is osiris, spirit- the number 1. number 2 on the cross is chokmah, the yod of tetragrammaton, abba, and therefore the knight is appropriate. 3 is binah, to which is referred in the enochian attributions, the high priestess card of the tarot. the mitre of the high priestess determines the selection of the bishop. 4 is chesed, to which is attributed the tarot tnunp the empress, who is the chess queen. and 5 is the castle, referred to geburah, and the tarot card the tower struck by lightning. the remaining number 6 refers to the movement of any pawn, one square. it is not always necessary to use four pla

RUBY TABLET OF SET

is rather the direct, specific, and willful consecration of a particular individual by set himself, formally recognized as such by the temple of set. each priest or priestess of set thus exercises the full religious authority of the entire temple, subject only to the guidance of the masters of the temple. one member of the priesthood is determined by the council of nine to serve as high priest or high priestess of set. the priesthood of set is responsible to set for the care of his temple, and for reasonable guidance of and assistance to individuals who enter the temple. the priesthood is also responsible for dismissing from the temple any person who cannot or will not uphold its initiatory or ethical standards. worship: there are no regularly scheduled, group "services" in the temple. nor

mbers of then-magister lewis' pyramid network, and the article was first published in the onyx tablet, for the priesthood. 6. ed note: a letter from dr. aquino to the adeptii of the temple of set then under construction. 7. ed note: priestess constance moffatt was executive director of the temple of set when this letter was first written. 8. i see in that a certain desire to be the high priest or high priestess; i also see a certain amount of insanity. it's difficult to picture anyone wanting to be in the shoes of the high priest for the glory of it. 9. description courtesy of j. lewis i, ii. 10. i wasn't serious before? 11. yes, there it is again. magister lewis' favorite word: balance. 12. difficult? yes. impossible? no. otherwise, there would be no iv. 13. no, i don't believe everything

are in the benefits of it, not simply to be able to do minor magics that make stand non-magicians stand in wonder, but to use that knowledge as a foundation to raise the knowledge and awareness even higher. this may be another reason that trump i flows upward in its lines and shows fluid action rather than a frozen stasis. trump ii the priestess the priestess, trump ii, known in some decks as the high priestess, is one of what de givry refers to as one of the six titled personages belonging to human society, the other five according to that author being (in the older style titles) the pope, the emperor, the juggler, the empress, and the hermit. it was de gebelin, according to de givry, who attempted to place the tarot figures into a logical arrangement and thereby find correlations between

ccording to de givry, who attempted to place the tarot figures into a logical arrangement and thereby find correlations between the deck and society. the relationships he advanced are of passing interest and are worth mentioning if only for the further correspondences of the thoth deck and the thelemic/satanic/setian interpretations. the six titled personages: the pope the emperor the juggler the high priestess the empress the hermit the two allegorical personages: the devil death the four cardinal virtues (with the hanged man as prudence: justice strength temperance prudence the three astronomical elements: the sun the moon the star the two elements of fate in human life: the lovers the wheel of fortune the four elements in cosmic fate: the chariot the judgement the world the house of god

chosen by these two. any person removed from this office by recall may not be appointed to nor serve as chairman or high priest for a period of five years following the recall. article 5. high priest of set section 5.01 the responsibility and authority to determine all policies and programs of the temple of set, subject only to the provisions of these by-laws, shall rest with the high priest (or high priestess) of set. no policy, program, decision, action, or statement under the authority of this section shall conflict in whole or part with the articles of incorporation or by-laws of the temple of set. section 5.02 the high priest shall perform all duties of a corporate president required by law. section 5.03 the high priest shall hold the iv. section 5.04 the chairman of the council shal

SATANIC BIBLE

rly, the ornate ritualism that is central to lavey's films may reasonably be seen as a mechanism to involve and focus the emotional experience of the cinema audience" at last lavey decided to transfer rituals and other organized activities to church of satan grottos around the world, and devote himself to writing, lecturing, teaching- and to his family: wife diane, the blonde beauty who serves as high priestess of the church; ravenhaired daughter karla, now in her early twenties, a criminology major like her father before, spending much of her time lecturing on satanism at universities in many parts of the country; and finally zeena, remembered by people who saw the famous photo of the satanic church baptism as a tiny tot, but now a gorgeously developed teenager attracting a growing pack o

wn to mortals diabolus (greek "flowing downwards" dracula- romanian name for devil emma-o- japanese ruler of hell euronymous- greek prince of death fenriz- son of loki, depicted as a wolf gorgo- dim. of demogorgon, greek name of the devil haborym- hebrew synonym for satan hecate- greek goddess of the underworld and witchcraft ishtar- babylonian goddess of fertility kali (hindu) daughter of shiva, high priestess of the thuggees lilith- hebrew female devil, adam's first wife who taught him the ropes loki- teutonic devil mammon- aramaic god of wealth and profit mania- etruscan goddess of hell mantus- etruscan god of hell marduk- god of the city of babylon mastema- hebrew synonym for satan melek taus- yezidi devil mephistopheles (greek) he who shuns the light, q. v. faust metztli- aztec goddes

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

eligions: biographies, u x l, 27500 drake road, farmington hills, michigan 48331-3535; call toll-free 800-877-4253; send faxes to 248-699-8097; or send e-mail via http//www.gale.com. world religions: biographies xi reader s guide this page intentionally left blank timeline of events c. 2300 c. 2260 bce life span of enheduanna. the daughter of the sumerian ruler sargon of akkad, enheduanna is made high priestess to the sumerian moon god, nanna, beginning a tradition that will last for the next five hundred years among the princesses of the kings of the middle eastern region of mesopotamia. enheduanna also establishes the religious cult of inanna, the daughter of the moon god. c. 2050 c. 1950 bce life span of abraham, a central figure in three major religions: judaism, christianity, and isla

favorable for her, she was clothed sumptuously/ she was garbed in womanly beauty/ like the light of the rising moon/ how she was sumptuously attired. enheduanna is often referred to by historians as the first female poet and is even considered by some to be the first known author in all of literature. the daughter of the sumerian king sargon i of akkad (ruled c. 2334 c. 2279 bce, enheduanna was a high priestess to the sumerian moon god, nanna. as a priestess, enheduanna was regarded as having near-divine power herself. she chose nanna s daughter, inanna, a fertility goddess and the goddess of war, to be her personal goddess and protector. enheduanna established the religious cult of inanna and helped to spread belief in the goddess throughout the region. enheduanna also composed several hy

ians. sargon became the first semitic king of mesopotamia and the first ruler ever to conquer and hold an empire. his realm stretched from the mediterranean sea to the persian gulf. the empire lasted some 160 years, and sargon himself ruled for fiftyfive of those years. little is known of sargon s early life. according to one sumerian legend, he was born near the banks of the euphrates river to a high priestess who found it necessary to hide her baby. she set him afloat in a reed basket that was later found by a gardener named akki, who raised the baby as his own. the goddess inanna took a liking to the boy and protected him. before long he became a cupbearer to the king of kish, a city in the north of sumer, and then later king himself. he founded the city of akkad, which archaeologists (

na. translated by w. w. hallo and j. j. a. van dijk. new haven, ct: yale university press, 1968. 126 world religions: biographies enheduanna goodrich, norma lorre. priestesses. new york, ny: franklin watts, 1989. hallo, w. w, and w. simpson. the ancient near east: a history. new york, ny: harcourt brace jovanovich, 1971. meador, betty de shong. inanna, lady of largest heart: poems of the sumerian high priestess enheduanna. austin, tx: university of texas press, 2000. wolkstein, diane, and samuel noah kramer. inanna, queen of heaven and earth: her stories and hymns from sumer. new york, ny: harper and row, 1983. web sites binkley, roberta. context: who was enheduanna? http//www.public.asu. edu/ rbinkle/enheduanna.htm (accessed on june 2, 2006. binkley, roberta. enheduanna. feminist theory w

rgy in the body by using rituals to address relationships and sexuality. gardner soon opened his own lodge of the ordo templi orientis at his new home on the grounds of a nudist club to which he belonged. his lodge was made up mostly of men. in fact, the female membership of the group was often so low that he had to hire prostitutes from london to carry out the great rite, a ritual during which a high priestess was required to have sexual intercourse with male members. england s chief witch by 1951 the laws against witchcraft in england had been eliminated, and gardner could speak publicly about the practice. he was also free to establish his own coven. gardner moved to the isle of man where an acquaintance had opened the museum of magic and witchcraft. gardner soon bought the museum and o

chief witch. he angered some witches in the country who felt that he was sharing too many secrets of the practice with outsiders. others disapproved because gardner incorporated his beliefs on naturism (nudism) with witchcraft. by all accounts, gardner was a difficult man with whom to work. some considered him controlling and arrogant. many of his followers, including valiente, who had become the high priestess of his coven, split with him over personality clashes. the increasing media coverage of gardner also did not please some of the other witches. gardner continued to work, publishing the meaning of witchcraft in 1959. the following year he was invited to buckingham palace, not, however, because of his work in witchcraft, but for his government service in the far east. gardner s wife d

aft, but for his government service in the far east. gardner s wife died that same year. after a brief trip to lebanon for health reasons, gardner was returning by ship to england when he died of a heart attack on february 12, 1964. the captain of the ship was the only mourner at his funeral, and he was buried in tunis, the capital of tunisia, in africa. gardner had left his museum to the current high priestess of his coven, who, with world religions: biographies 141 gerald brousseau gardner her husband, continued to run it for a time. soon, however, they sold the contents of the museum to the ripley s believe it or not company, and the collected artifacts were distributed around the world to the ripley s museums. after gardner s death his papers were made public, and it quickly became app

bruary 1, beltane on may 1, lughnasadh on august 1, and samhain on november 1. this celebration calendar, also called the wheel of the year, is used by most neo-pagan groups in the early twenty-first century. gardner developed rituals to accompany each of these holy days and for each degree of initiation into wicca. one major ritual of the gardnerian tradition is called drawing down the moon. the high priestess of the coven enters a trance and becomes the goddess, who is symbolized by the moon. the high priest of the coven calls on, or draws down, the goddess into the high priestess. wiccans generally celebrate inside a magic circle, holding hands and saying prayers to the goddess and god. in the gardnerian tradition, such ceremonies are conducted in the nude. a pentagram, or five-pointed

SINISTER TAROT

k flame ate the holy. magickian binan ath empathy; a flowing with natural forces that are consciously understood. an integration becoming (part of) a greater wyrd; an awareness that spans aeons. actions that prepare the way. ii she rows a boat in a black pool from her steps: the hermaphrodite, the body drowned. the planet of them and the first drop in a white desert into clear waters aktlal maka. high priestess- mactoron beyond the abyss: the crossing over and initiation (in terms of awareness whilst still partaking of a causal existence) into the lands of the dark immortals. a self-awareness that transcends temporal understanding- becoming the essence; beyond opposites. iii from a mountain of skulls blue trees a rose garden cracks two women walk through; the corpse in a wedding dress no l

SIX WAYS OF KNOWLEDGE

mething negative and awful about your self "i never get anything done, i'm worthless" make a note to hear yourself hearing the positive form "i do finish things. i am of great worth" say it to others, and say it to the mirror. it doesn't matter in the least if you believe these words, simply hearing them is of great value. once one has both types of hearing one may very well have the title of the high priestess at tanis, mestcehrti "she of two ears" the two ears are one of the fourteen kaw of osiris- if you hear in life you will hear in life- in-death. sight (self-centric. the verb "to see" iri connected with the right eye, the sun, and har-wer, also means "to command. add it to an infinitive of a verb and you have an imperative *ir* shti shta-tu! seek the mysteries! this form of seeing is

SPENSER THE CULT OF THE ALL SEEING EYE 1960

r, issues materials on its arcane school, three-member triangles, and world service fund, and publishes the beacon magazine. this company was originally established as the lucifer publishing co, but changed its name on nov. 11, 1924 to the less startling one it bears today. a third branch of the lucis trust is located at 1 rue de varembe (3e, geneva, switzerland. alice a. bailey, the now deceased high priestess of the occult arcane school, established and headed the trust and its self-identified society of illumined minds. this powerful group has intimate connections with the united nations. the world goodwill bulletin issued a special edition on the united nations in july, 1957, which contained an article entitled "lodestone" we quote from its description of the meditation room "the visit

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

evil is found in the form of the goat-headed god of darkness, baphomet. however, in the star in the center, the baphomet goat has what appears to be his beard pointed downward, and in the star at right (reversed image, the supposed beard becomes the torch of fire emanating from the top of the beast's head. dr (colonel) michael aquino, ipsissimus and founder of the temple of set, with his wife and high priestess, lilith sinclair. the occultic star is dominant in this scene of aquino with all his regalia. every man and woman is a star 543 the media gleefully devoted maximum attention to the killing of a black man in jasper, texas by three white men. the three chained the mutilated victim to the bumper of their pickup truck and drug him behind until he was dead. the media reported the grotesq

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

t, and demon-worship, rather than a religious amalgamation that evolved from a blending of african slaves spirit worship with their spanish catholic masters hierarchy of intercessory saints. constanzo, a drug smuggler, had created his own cruel concept of a cult and declared himself its high priest. he was joined by sara maria aldrete, an attractive young woman, who led a bizarre double life as a high priestess and as an honor student at texas southmost college in brownsville. although, on the one hand, it seemed that the cruel executions were used as a disciplinary tool by the drug boss, as in all instances of ritual sacrifice it was learned from surviving gang members that constanzo had promised his followers that they would be able to absorb the spiritual essence of the victims. while s

unts of medieval christians who observed pagan celebrations of the solstices, midsummer, and so forth and who collectively designated the participants as satan-worshippers. however, numerous scholars of witchcraft, sorcery, and satanism generally agree on the following order of service for the observance. the sabbat began with the ceremonial entrance of the participants, led by the high priest or high priestess of the coven (a coven is traditionally comprised of no more than 12 members) christian observers of the sabbat were quick to compare this ceremonial entrance to the orthodox introit, but there is no evidence that the witches referred to the procession by this name or even intended a comparison to the christian order of service. according to contemporary reports of sabbat gatherings

ist and her ever-increasing reputation as a seer was remarkable. people reasoned that la voisin had secured the church s blessing on her magic. she was soon surrounded by many wealthy clients. la voisin received her supplicants in a darkened chamber wherein she appeared in an ermine-lined robe emblazoned with two hundred eagles embroidered in gold thread on purple velvet. for the right price, the high priestess would officiate at a special black mass for a troubled seeker of satanic solace. if the supplicant were female, then the client herself, regardless of how high-born she might be, would serve as the black mass s living altar. the high priestess kept a secret list of more than 50 roman catholic priests who would celebrate the black mass at her bidding. her great favorite was abbe guil

penses with his mistresses by selling his many illegitimate children to la voisin for use as satanic sacrifices during her black masses. 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 296 mystery religions and cults la voisin convinced a learned tribunal that her approach to astrology was completely acceptable to the church. babies for sacrifice cost the high priestess a good deal of money, but she had learned to economize in the paris streets. she established a home for unwed mothers, which saw the girls through their pregnancies and relieved them of the responsibility of caring for an unwanted child. girls without financial means were provided for at no charge. the bills presented to the women of the aristocracy were large enough to cover the op

became a priest in the temple of set, began proclaiming what she claimed was the truth about the church of satan, listing, among other charges, that it had never been intended to be a spiritual movement, but was created solely as a money-making venture. such denouncements are unlikely to damage severely the reputation of the first church of satan, which continues today under the direction of the high priestess blanche barton and the magister peter h. gilmore. m delving deeper church of satan web page [online] http//www. churchofsatan.org/main.html. 26 january 2002. freedland, nat. the occult explosion. new york: berkley, 1972. harrington, walt. the devil in anton lavey, the washington post magazine, february 23, 1986 [online] http//www.churchofsatan.com/pages/ wapost/html. 26 january 2002

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ving deeper de givry, emile grillot. illustrated anthology of sorcery, magic and alchemy. translated by j. courtenay locke. new york: causeway books, 1973. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. marie laveau (c. 1794.1881) marie laveau succeeded sanite dede as the voodoo queen (high priestess) of new orleans sometime around 1830. no one in the hierarchy of voodoo priests and priestesses disputed laveau fs rise to that position, for it was widely known that she was gifted with powers of sorcery and the ability to fashion charms of unfailing efficacy. laveau was a creole freewoman, and by profession a hair dresser. her prestige among the white establishment was assured whe

she was gifted with powers of sorcery and the ability to fashion charms of unfailing efficacy. laveau was a creole freewoman, and by profession a hair dresser. her prestige among the white establishment was assured when the son of a wealthy new orleans merchant was arrested for a crime of which he was innocent, although there was much false evidence against him. his father appealed to the voodoo high priestess to put a spell on the judge to cause him to find the young man not guilty. laveau took three guinea peppers and placed them in her mouth before she went to the cathedral to pray. although she was the recognized voodoo priestess of new orleans, she did not find her beliefs incompatible with catholicism and christian charity, and she attended mass daily. on that particular day, she kn

e public celebrations of voodoo, hoping to get a glimpse of marie laveau herself dancing with her large snake, zombi, draped over her shoulders. for the white onlookers, the music and the dance provided exciting entertainment. for marie laveau fs fellow worshippers, the rites were spiritual celebrations, and even zombi was an agent of great voodoo powers. on other occasions in private places, the high priestess celebrated the authentic rites of voodoo for her devoted congregation, far from the critical eyes of the white establishment and clergy. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 67 tomb of voodoo queen marie laveau i (1783.1881 (corbis corporation) for many years, legend had it that marie laveau had discovered the se

omb of voodoo queen marie laveau i (1783.1881 (corbis corporation) for many years, legend had it that marie laveau had discovered the secrets of immortality and that she lived to be nearly 200 years old. some speak in hushed whispers that she is still alive, conducting voodoo rituals in the secret shadows of new orleans. such a legend quite likely began when laveau cleverly passed the position of high priestess to her daughter, who greatly resembled her, at a strategic time when she had just begun to age. laveau retired from public appearances to continue to conduct the intricate network of spies and informants she had built up while her daughter assumed the public persona of marie laveau, voodoo queen of new orleans. because she now appeared ageless and could sometimes be seen in more tha

leek (1923.1983, who, like so many after her would do, modified gardner fs rituals and teachings to fit her own style of wicca. the person responsible for the introduction and growth of modern witchcraft in north america was raymond buckland (1934, an englishman who had emigrated to the united states in 1962. in 1963, buckland traveled to perth, scotland, to be initiated into wicca by gardner fs high priestess lady olwen and to meet gardner. in 1966, buckland established a museum of witchcraft in long island, new york. a prolific author of more than 30 books on wicca and related subjects, buckland founded seax-wica, a new branch of the craft, in 1973. gavin (1930) and yvonne frost (1931) formed the first wiccan church in 1968 and in 1972 gained federal recognition of witchcraft as a relig

married actress sally eaton. bonewits and eaton became heavily involved in the california revival of the ordo templi orientis, or go.t.o, h best known for its most important historical figure, aleister crowley. in 1986 bonewits and eaton separated. bonewits worked for a few months as a computer consultant in kansas city, then moved to new york with his intended fourth wife, deborah lipp, a wiccan high priestess, whom he married in 1988. the couple conducted a gardnerian wiccan gpagan way h group in new york and new jersey, and in 1990 their son arthur shaffrey lipp-bonewits was born at their home in dumont, new jersey. in that same year, bonewits began showing symptoms of eosinophilia myalgia syndrome. bonewits became unable to work or to perform archdruidic duties, resulting in his loss o

s not particularly religious, but buckland fs reading drew him to witchcraft. he was greatly influenced by margaret murray fs books the witch cult in western europe (1921) and god of the witches (1952) and by gerald gardner fswitchcraft today (1954) and the meaning of witchcraft (1959. entering into a mail and telephone correspondence with gardner, buckland eventually was introduced to gardner fs high priestess, lady olwen (monique wilson, who initiated him into wicca in perth, scotland, in december 1963. buckland had finally got to meet gardner just prior to that, before gardner left for what was to be his final voyage to lebanon. buckland had become gardner fs spokesman in the united states, with gardner forwarding to buckland any mail he received from the u.s. buckland fs craft name was

civil servant and as a plantation manager in southeast asia. although gardner would later claim to have had an interest in the occult of great duration, he did not really begin to explore spiritualism and the arcane until he had returned to england after his retirement shortly before world war ii. there, in the autumn of 1939, he discovered witchcraft and, dorothy clutterbuck, a hereditary witch, high priestess of a new forest coven, initiated him into a secret group of wiccans. throughout his writings, gardner would always refer to the magical religion as wica, rather than wicca, as the word is spelled in common usage today. in his book the meaning of witchcraft (1959, gardner wrote that when he found wicca, he knew that he had discovered something interesting, but he was nearly through t

, the ill-fated crusades, and the black death. raymond buckland feels that it is the naturalness and simplicity of the old religion that continues to hold great appeal for the individual who has become alienated by the pomp and ceremony and exclusivity of orthodox religion, as well as the small size of the gcongregation. h a coven of witches consists of no more than 12 members, the high priest or high priestess bringing the number up to the traditional 13. 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 94 magic and sorcery with the advent of agriculture, the goddess was called upon to ensure crop fertility. gwitchcraft is very much a religion of participation, h buckland said. grather than being a spectator sitting in a pew at the back of a church

ns the elements of the universe (macrocosm, and that the study of humankind can lead the adept to an understanding of all creation. the number one signifies the first principle, unity, and in every religion it is the number representing the divine being. one is also the number of the soul of nature, the soul of the elements, and the active, causative and creative force of the unseen universe. the high priestess (arcanum two) is the most holy card in the tarot deck. it represents humankind fs innate ability to interpret the word of god, the highest form of intellectual activity. the high priestess symbolizes the knowledge hidden in the subconscious of every human being, and her image offers the wisdom that in order to tap the wellspring of occult knowledge, one must search one fs own subcon

THE MAGICIAN S KABBALAH

. the paths connected to tiphareth each give aspects of its relationships to the sephiroth of the tree. it is important to note firstly, though, that there is only one sephiroth to which tiphareth does not directly connect, and that is malkuth. our awareness of the environment is always seen through yesod, the "dark glass" of our own perspective. the paths of the heart a. the god of the heart ii. high priestess: this path connects tiphareth to kether and is the path of transcendence from self-identification to universal-identification. it functions as the impact of our true state into our self-aware state (when operating as awakened consciousness by various practices, and hence the high priestess shows tiphareth as a measure of our reflection of truth, which hence flows into the lower seph

osition points to the awareness that life and death are not opposites, but phases in the same process. although even this duality is false (one presumes to someone above the abyss, it is an important recognition and one essential to the understanding of "sacrifice. xiv. temperance: the temperance card symbolises the state when tiphareth is functioning to harmonise the lower sephiroth, whereas the high priestess, its equivalent on the middle pillar above the veil, shows the effects on tiphareth of the proper functioning of the upper sephiroth. the golden dawn rituals of advancement to the state of tiphareth and the grade of adeptus minor always move the candidate along one side path, then bar them, then move along the opposite path to be barred and forced to return, until at last the "middl

lly portrayed in scorses's film "the last temptation of christ. once tiphareth has been gained, then for the first time we are brought into direct contact, although still existing in a dualistic or separated mode, with kether, through path 13. this path is described as the "substance of glory, it makes known truth to every spirit, and is pictured as this function in aleister crowley's thoth deck "high priestess" card, which is attributed to this path. he does warn that "it is important for high initiation to regard light not as the perfect manifestation of the eternal spirit, but rather as the veil that hides that spirit" diagram part d (i) the paths denoting the activity resulting as the interaction between kether, chockmah and binah are that of path 11, path 12 and path 14. their names r

THE MIDDLE PILLAR

chad (yilk "unity" and ahavah( 7 1 7 k "love" other words tied to this number include gahah (ti "healing" or "health; ziv (lt "glory; and hegeh (717 "to separate" or "to imagine" the thrteenth key of the tarot is titled "death" and it is attributed to scorpio, transformation, and change. the thrteenth path of the sepher yetzirah, an important qabalistic text, corresponds to the tarot card of "the high priestess" and is attributed to the moon. ths path is the primary conduit by which the higher, divine consciousness flows down to lower levels. it is also a path of change. interestingly, thirteen multiplied by two is twenty-six, the value of yhvh (7137) and kabedh (712 "to honor" the twenty-sixth path of the sepher yetzirah is attributed to the tarot card of "the devil" to which is assigned

TYSON DONALD SOUL FLIGHT

s, or cats, have a knowing light in their eyes. the ruling intelligence of this trump is hermes, the greek god of commerce, communication, and wisdom. his oracle is a square pillar that has the bearded head of the god carved into its upper part, located near the central well of the marketplace. if you place a coin upon the stone ledge at the base of the pillar, the god may grant your wish. ii the high priestess hebrew letter: gimel (camel) correspondence: moon path: thirteenth the high priestess is a mature, solemn woman who presides over a sisterhood responsible for the keeping of the books in a great library. those who come to consult the library must gain her approval before they can pass between the pillars that guard its entrance, where she sits and interviews anyone who seeks entry

. kether to binah hebrew letter: beth tarot trump: i the magician correspondence: mercury "the twelfth path is the intelligence of transparency, because it is that species of magnificence called chazchazit, the place whence issues the vision of those seeing in apparitions (that is the prophecies by seers in a vision" 13. kether to tiphareth hebrew letter: gimel 234 soul flight tarot trump: i1 the high priestess correspondence: moon "the thirteenth path is named the uniting intelligence, and is so called because it is itself the essence of glory. it is the consummation of the truth of individual spiritual things" 14. chokmah to binah hebrew letter: daleth tarot trump: i11 the empress correspondence: venus "the fourteenth path is the illuminating intelligence and is so called because it is t

TYSON DONALD THE MAGICAL WORKBOOK

all be upright with their bases perpendicular to the base of the triangle. at the apex place the fool; on the left side of the second row put the universe; on the right of the second row, the wheel; on the left of the third row, the empress; in the center of the third row, the magician; on the right of the third row, the tower; on the left of the bottom row, the hanged man; second from left, the high priestess; third from left, the sun; at the right of the bottom row put the last judgment. the ten number cards of the suit corresponding to the direction in which the triangle points should be placed under these ten trumps that define the triangle. for air and the east, use swords; for fire and the south, use wands; for water and the west, use cups; for earth and the north, use pentacles. be

s that define the triangle. for air and the east, use swords; for fire and the south, use wands; for water and the west, use cups; for earth and the north, use pentacles. beneath the fool put the ace; beneath the universe, the two; beneath the wheel, the three; beneath the empress, the four; beneath the magician, the five; beneath the tower, the six; beneath the hanged man, the seven, beneath the high priestess, the eight; beneath the sun, the nine; beneath the last judgement, the ten. the use of tarot trumps to form the circle and triangle is superior to the methods of tape or coins, since the arrangement of the trumps creates a powerful symbolic machine that aids in evocation. in this present exercise trumps are placed according to golden dawn occult associations. the twelve trumps linke

WESTERN MANDALAS OF TRANSFORMATION SR AL

presents continuation, prolongation, or lengthening in space or time, and is symbolized by a line, or a point which has extended itself, but which is not yet capable of any definite form. on the tree of life it is attributed to chokmah, wisdom, to which belongs the sphere of the entire zodiac and every conceivable archetypal memory. memory and the subconscious is characterized in the tarot by the high priestess. when employed in talismanic art, two draws energy which is related to reconciliation, union, memory, duplication, repetition, analogy, rhythm and periodicity. 3. when the primordial idea of unity is added to the idea of a binary, what results is a ternary. it draws us out from the absolutism of dualism. it is the synthesis after experiencing thesis and anti-thesis: the creative thi

n with her intoxicating inspirations. as renewing and transforming anima, she immerses us in the bath of regeneration. she is the fecundating power of spirit. the moon is also the reservoir of memory. occult philosophy tells us that subconscious memory is already perfect. we cannot improve it; we can only improve our ability to tap into its power. in tarot, this occult power is represented by the high priestess (see figure 11-a, who holds the etheric record of all experience on her lap, often called etheric water or occult water. this is because in yesod are manifested the fluidic energies of the astral light, often perceived as wave-like. occultists know that this astral light is often associated in folklore with magic and sorcery. in gematria, we note the association in the word ob (avb

in egypt, but in an esoteric sense, it can be taken for the mysterious alien territory of daath, about which we can only make strange guesses as to its real nature. it is interesting to note that gareth knight assigns the mundane chakra sothis to daath, as this was the deep esoteric mythology that most inspired the ancient egyptians.it was said to be the home of isis herself (sirius. isis is the high priestess in the tarot and this is the only path, it is said by the masters, that one can use to safely cross the abyss. although some have placed daath in the throat center (visualizing the tree within one's body) or in the head, in this system, as we will see in the chapter on chakras, it is conceived as a silvery white light which emanates outside the body completely. as mathers has noted

WHO ARE THE DRACONIANS

sumerian tablets, menstrual blood was the 'gold of the gods. the reptilians and their crossbreeds drink blood because they are drinking the person's life-force and because they need it to exist in this dimension. they will often shape-shift into reptilians when drinking human blood and eating human flesh, i am told by those who have seen this happen. blood drinking is in their genes and an elite high priestess or 'mother goddess' in the hierarchy, who performed rituals for the brotherhood at the highest level, told, me that without human blood the reptilians cannot survive in this dimension. her name is arizona wilder, formerly jennifer ann green. interestingly, she said that the reptilians had been pursuing the aryan peoples around the universe, because the blood of the white race was pa

in southern belgium not far from the castle of darkness. abrasax is abraxas, a fat-bellied demon from whom, it is likely, the magicians term, abracadabra, originated. dutroux buried alive an accomplice, bernard weinstein, and a mong weinstein's effects was a letter from the abrasax group signed by someone describing himself as the egyptian god, anubis. it ordered him to provide 'presents' for the high priestess of the order and apparently gave specific details of, the age and sex the victims must be. the british sunday times reported the accounts of witnesses describing, black masses in which children were killed in front of audiences which included, prominent members of belgian society" a belgian newspaper reported, that a former commissioner of the european union was among a group of jud

grounds is who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (59 of 68 [8/25/2000 17:20:01] a cathedral with a dome containing 1,000 lights. when president george bush talked of 1,000 points of light, he was speaking in code about this place of initiation for the highest initiates of the satanic pyramid. in this satanic cathedral is the throne of the high priestess of the upper hierarchy, a position known as the queen mother" every day, apparently, a child is sacrificed in the basement" ceremonies are performed here to the satanic 'goddess' known as lilith, a demon in the hebrew cabala. in ancient sumer the reptilian bloodline, as passed on through the female, was symbolised as lily and the main reptilian gene carriers were given names like li

WICCA EIGHT SABBATS OF WITCHCRAFT

majority of our modern traditions can be traced to the british isles. the celts called it samhain, which means 'summer's end, according to their ancient two-fold division of the year, when summer ran from beltane to samhain and winter ran from samhain to beltane (some modern covens echo this structure by letting the high priest 'rule' the coven beginning on samhain, with rulership returned to the high priestess at beltane) according to the later four-fold division of the year, samhain is seen as 'autumn's end' and the beginning of winter. samhain is pronounced (depending on where you're from) as 'sow-in (in ireland, or 'sow-een (in wales, or 'sav-en (in scotland, or (inevitably 'sam-hane (in the u.s, where we don't speak gaelic. not only is samhain the end of autumn; it is also, more impor

ake and bless all the candles they'll be using for the whole year on this day. other customs of the holiday include weaving 'brigit's crosses' from straw or wheat to hang around the house for protection, performing rites of spiritual cleansing and purification, making 'brigit's beds' to ensure fertility of mind and spirit (and body, if desired, and making crowns of light (i.e. of candles) for the high priestess to wear for the candlemas circle, similar to those worn on st. lucy's day in scandinavian countries. all in all, this pagan festival of lights, sacred to the young maiden goddess, is one of the most beautiful and poetic of the year. eight sabbats of witchcraft get any book for free on: www.abika.com 13 l a d y d a y: the vernal equinox= by mike nichols now comes the vernal equinox

WICCA WITCHCRAFT TODAY

. this in theory should be on december 22, but nowadays it is held on the nearest day to that date that is convenient for the members. the ceremony starts in the usual way. the circle is cast and purified, the celebrants also being purified in the usual manner, and the ordinary business of the cult is done. then the small ceremony is performed (sometimes called 'drawing down the moon) so that the high priestess is regarded as the incarnation of the goddess. the cakes and wine ceremony follows. then a cauldron (or something to represent one) is placed in the middle of the circle, spirit is put in and ignited. various leaves, etc, are cast in. then the priestess stands by it in the pentacle (goddess) position. the high priest stands on the opposite side of the cauldron, leading the chant the

o, but this involves some loss of power, so they avoid doing so as much as possible. people try to make me say that in the rites skulls and other repulsive things are used. i have never seen such things; but they tell me that in the old days sometimes, when the high priest was not present, a skull and crossbones was used to represent the god, death and resurrection (or reincarnation. nowadays the high priestess stands in a position representing the skull and crossbones, or death, and moves to another position, a pentacle, representing resurrection, during the rites. i expect the old village herbalist type of witch may have used skulls and bones and other things to impress people because they were expected to. they were good psychologists, and if a patient was convinced that only a nasty-ta

archer who never missed his aim. robin was a common french-english name for a spirit and hood was a frequent variant for wood, and has further been derived from the scandinavian hod, a wind god, variant of woden. robin hood, therefore, though he probably had a historical existence also, was a mythical form into which a witchleader could easily transform. he had his coven of twelve, including the high priestess, maid marian, all dressed in lincoln green. it was perhaps rather more respectable to go to a foresters' than to a witches' party. the bright young things among the saxons went and strolling friars turned up. gradually these parties evolved into the may games. it must be realised that the old-time public may games were much more, very much more, than a few schoolchildren dancing rou

hipped it by kissing its feet. there seems to have been no questions asked as to how you can kiss a skull's feet. can it perhaps be explained by some rite resembling the following witch practice: in the old days it was said that 'when the god was not present, he was represented by a skull and crossbones('death and what lies beyond, or 'paradise and regeneration. nowadays this is symbolised by the high priestess, standing with her arms crossed to represent the skull and crossbones. the worshipper kisses her feet, saying a sort of prayer beginning 'blessed be" and the intention following is that indicated by jaffet and the others, the words not being exactly the same, as it is very unlikely that they would be: probably he spoke in french, which was then translated into monkish latin and retr

and retranslated into english many years afterwards: doubtless the witch-words have also changed. i remember a german witch saying to me on his first introduction to the english rites 'but this is pure poetry' now none of it rhymes, but it is beautiful, though very unequal, which i think proves that someone poetically inclined rewrote much in the last two hundred years. during this prayer to the high priestess she opens out her arms to the pentacle position. she then represents the goddess, or regeneration, signifying that the prayer is granted 'thus she has been both god and goddess, male and female, death and regeneration, one might say bi-sexual' now in payne knight's illustrations of baphomet, said to be the templar god, he is shown as both male and female or bisexual; sometimes a sku

men and took place by day. our liturgy shows us the initiation of a woman and the enormous window proves that the initiations were made in the daytime. this orphic basilica, in days of old the secret meeting place of the initiated, enables us today to penetrate the secrets of the greek mysteries' more recent investigations have shown that this villa belonged to some of the imperial family and the high priestess in the frescoes has been identified as a portrait of the owner, though her name has not yet been ascertained. i showed a picture of these frescoes to an english witch, who looked at it very attentively before saying 'so they knew the secret in those days' all these ancient mysteries had this much in common. they were often the means by which one passed from one class to another; the

man is called diana's hunt, when all the single and unattached girls chase the initiate and whoever catches him beats him and then takes him under her guidance, it having usually been arranged beforehand who should catch him. i was told that blood was sometimes used in the rites and curses were put on people, but my informant knew nothing of the rites, or of their leader, except that there was a high priestess called diana and that they use 'whiskey. the problem in investigating such a case is to find out whether the cult is an ancient one or whether it is of recent origin. in ireland the people are either strongly roman catholic or just as strongly protestant, and it is possible that someone may have invented a cult for fun, or in opposition to both religions. this, if it grew fairly str

coven traditionally consists of twelve witches and a leader, probably because it is a lucky number and because there are thirteen moons in a year. i think i must make this clear: that the word coven is used in two senses. first, it is a band which may be of any number of initiated people who have a common leader, who hold meetings and celebrate the rites. the leader may be a man or a woman, but a high priestess (whom they may borrow from another coven, if they have not got one of their own available) must be present to celebrate the rites. in the old days there were numbers of people who would come to the meetings who were of the faith but were uninitiated (not received into the circle, or taught the secrets. i think that in the old days there was no real secrecy about what the initiation

ever seen more than one. nowadays numbers are so few that practically everyone comes into the circle, though i have seen a man sit outside, refusing to come in because his girl was not there that night. they tell me that in the old days they often used to choose the prettiest young girl suitable to represent the goddess at large meetings. she was known as the maiden. she was made a sort of acting high priestess and treated with the greatest honour and would often act as sort of hostess to distinguished visitors (i.e. the devil if he turned up, but the real power remained in the hands of the true priestess, who usually worked all the magic. often the maiden was the high priestess's daughter and would take the place of her mother in time and there was sometimes some mystification over this;

s sort of hostess to distinguished visitors (i.e. the devil if he turned up, but the real power remained in the hands of the true priestess, who usually worked all the magic. often the maiden was the high priestess's daughter and would take the place of her mother in time and there was sometimes some mystification over this; seeing the resemblance at a distance ignorant visitors believed that the high priestess became young again at the meetings. they say that in the old days there were rules that there must not be more than one large coven in a certain area, so as to prevent arguments as to who should belong to whom; but they are uncertain about these rules now. it is certain that long ago there was some sort of central authority, exercised by a common leader, whom the church called the d

ure, sometimes dressed in skins and with horns, would appear at the great ceremonies. most likely it was whispered that he was a great lord, though the more ignorant might think he was a god or devil. actually he probably would be an important norman, who protected the people of the heath in everyday life. as an important visitor he would be hospitably entertained and act as the mate of the local high priestess, who was possibly his fairy wife. in all probability there would be a large congregation of the people of the heath and also there would be many of the local people, the farming, cattle-keeping or fisherman type, who, although perhaps nominally christian, attended the seasonal dances in honour of the old religion and practised the more or less recognised fertility rites, much as the

epresented by the high priest (if there is one) and it is he who was called the devil in the old days. i was very curious about him and asked at once when i was 'inside, by which they mean a member of the cult 'who and what is called the devil' though members of the cult never use and, indeed, dislike the term, they knew what i meant and said 'you know 'him, the leader. he is the high priest, the high priestess's husband' this, though true, was not the exact answer. it really should be 'he is whoever the high priestess appoints to take this position' in practice, she always appoints her husband if he has sufficient rank; but she may appoint anyone who is eligible, including herself; she belts on a sword and acts as a man. in the old days it was often a distinguished visitor who was appoint

on a sword and acts as a man. in the old days it was often a distinguished visitor who was appointed. in the times when the people of the heaths held their meetings the high priest was a man of great learning in the cult, probably a tribal chief, or possibly a druid, and most likely everyone would know who he was. he was the horned god, received divine honours and possibly took precedence of the high priestess; but when the people of the mixed races became strong in the cult, i think there came a time when the masked (unknown) man took his place, and he was most likely a norman manorial lord or local churchman who protected the cult in secret. it is very likely that it might be agreed that at one meeting the masked unknown (whom i shall for convenience call the devil) took the place and

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