*HORNED ONE @HollywoodInsiders.net

Michael Wynn's Occult Reference Library

*HORNED ONE

Return to Occult Library Index

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

nited, in spite of differences in creed and colour, and join together in peace. wophe is therefore an important symbol not only of the revival of the native american wisdom, but also of healing and reconciliation of all people and of the land and all its creatures. deities of the male principle these deities are for the hunt, instincts, willing sacrifice and ecstasy. cernunnos cernunnos, meaning 'horned one, was a generic term for the various horned gods of the celtic tradition. the god dates back to the shamanic figures portrayed on cave walls. cernunnos was lord of winter, the hunt, animals, death, male fertility and the underworld, and was sometime portrayed as a triple or trefoil god, an image later assimilated by st patrick with his emblematic shamrock. other forms of the horned god i

ol the uniting of the two people, body, mind and soul. hedge witches: lone witches; the name comes from the practice of village wise women surrounding their homes with a hedge of hawthorn, a magical tree that afforded privacy from the curious. the horned god: the male principle in wicca, lord of the hunt, the herds, winter and the underworld. known to the celts as cernunnos, the generic name for 'horned one. imbolc: the celtic festival of early spring. a fire festival, christianised as candlemas on 1 february. also known as oimelc. immanent: usually refers to a god or the goddess; indicating that they are manifest within the object of their creation, as the divine spark within people. see also transcendent. inner-plane teaching: contacting through meditation or rituals the cosmic memory ba

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

a, the goddess of the fifteen, conquered the netherworld, where some of theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gates or not, save that it is best advised to have passed through marduk gate before venturing forth into the pit. for this reason, few have ever opened the gate of adar, and spoken to the horned one who resideth there and giveth all manner of wisdom regarding the operations of necromancy, and of the spells that hasten unto death. only when thou hast shown thy power over the maskim and the rabishu, mayest thou venture forth to the land of the igigi, and for that reason was this covenant made, that none shall safely walk through the sunken valleys of the dead before having ascended t

nngabannaxaxagannababillukuku! the invocation of the ninib gate spirit of the wanderer of the wastes, remember! spirit of the planet of time, remember! spirit of the plane of he hunter, remember! ninib, lord of the dark ways, remember! ninib, lord of the secret passages, remember! ninib, knower of the secrets of all things, remember! ninib, knower of the ways of the ancient ones, remember! ninib, horned one of silence, remember! ninib, watcher of the ways of the igigi, remember! ninib, knower of the pathways of the dead, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the mighty gate of the lord of gods, marduk, sphere of the great planet, i call to thee! hearken and remember! ninib, dark wandered of the forgotten lan

ALEXANDRIAN BOOK OF SHADOWS OCCULT

e will kiss them on the mouth; when the wind blows from the west, departed souls have no rest; when the wind blows from the east, expect the new and set the feast. nine woods in the cauldron go, burn them quick, burn them slow; elder be the lady's tree, burn it not or curs'd ye'll be; when the wind begins to turn, soon beltane fires will burn; when the wheel has turned to yule, light the log, the horned one rules. heed the flower, bush or tree by the lady blessed be' when the rippling waters flow cast a stone- the truth you'll know; when ye have& hold a need, hearken not to others' greed; with a fool no seasons spend, or be counted as his friend. merry meet and merry part bright the cheeks, warm the heart; mind the threefold law ye should, three times bad and three times good; whene'er mis

sword l scourge she who will portray the goddess removes her necklace and places it upon the altar, donning veils and jewellery in its stead. he who will portray the god dons the horned crown and stands before the altar with scourge and blade in the god position (s)he who portrays the guardians bears the sword. each will act out their parts as the narrator reads: n: in ancient time, out lord, the horned one, was as he still is, the consoler, the comforter, but men knew him as the dread lord of shadows- lonely, stern and just. now our lady the goddess had never loved, but she would solve all the mysteries, even the mystery of death; and so she journeyed to the underworld. the guardians of the portal challenged her: strip off thy garments, lay aside thy jewels; for naught mayest thou bring w

of love which is perfect happiness. all sit as the cakes are passed around as was the wine. hp refills cup and offers it to hps, inviting her to join them. when done relaxing and chatting, close the circle. notes many published sources. these include: m janet and stewart farrar's eight sabbats for witches m grimoire of lady sheba l invocation to the horned god by the flame that burneth bright, o horned one! we call thy name into the night, o ancient one! thee we invoke by the moon-led sea, by the standing stone and the twisted tree. thee we invoke, where gather thine own. by the nameless shore, forgotten and lone. come where the round of the dance is trod, horn and hoof of the goat foot god! by moonlit meadow, on dusky hill, where the haunted wood is hushed and still, come to the charm of

olds it when it is blown out gets three flicks of the scourge from the successful blower, and must give her the fivefold kiss in return. the candle is relit and the game proceeds. l there are lots of variants possible. have fun. hallowmas preparation: l balefire in centre. l two black candles upon the altar. l a red candle in each of the quarters. l a wreath of autumn flowers and the crown of the horned one are upon the altar. all coveners are properly prepared, naked and bound. all are purified by the scourge. hps erects the circle. the hp says: hp: o gods, beloved of us all, bless this our sabbat that we, thy humble worshippers, may meet in love, joy and bliss. bless our rites this night with the presence of our departed kin. facing north with arms upraised, coveners hand-linked in a sem

ners are properly prepared, naked and bound. all are purified by the scourge. hps erects the circle. the hp says: hp: o gods, beloved of us all, bless this our sabbat that we, thy humble worshippers, may meet in love, joy and bliss. bless our rites this night with the presence of our departed kin. facing north with arms upraised, coveners hand-linked in a semicircle behind him, the hp invokes the horned one. hps bearing a priapus wand then leads the coven in a meeting dance, slowly, to the witches' rune. hp gives each an unlit candle and brings up the rear of the dance. the candles are each lit from the balefire before the outward spiral. when it is done the hps assumes the goddess position saying: hps: dread lord of the shadows, god of life and bringer of death! yet as the knowledge ofthe

rown of the horned god. hp kneels and hps places the crown upon his head. fresh incense is cast into the thurible. hps strikes the bell and hp says: hp: hear ye my witches, welcome to our great sabbat. welcome we the spirits of our departed kin. hps strikes bell. witches walk slowly around the circle. hps fills chalice with wine and hands it to hp who drinks and then says: hp: in humility, as the horned one asks, i bid my witches drink. hp takes chalice to first witch, giving it with his right hand whilst taking the 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 depa

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

had become, slowly and naturally. wo/man spread across europe, taking the gods along. as different countries developed, so the god and goddess acquired different names (though not always totally different; sometimes simply variations on the same name, yet they were essentially the same deities. this is well illustrated in britain where, in the south of england, is found cernunnos (literally "the horned one. to the north the same god is known as cerne; a shortened form. and in still another area the name has become herne. by now wo/man had learned not only to grow food but also to store it for the winter. so hunting became less important. the horned god came now to be looked upon more as a god of nature generally, and a god of death and what lies after. the goddess was still of fertility a

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

DANCE OF THE WITCHES

l and place your hands on the ground in the same triangle shape you put them in at the beginning. slowly chant ah. kare. uh. then, slowly lift your hands, keeping that triangle shape, until they are as high as you can get them, held high above your head, and chant it again: ah. kare. uh. then put your hands down to your sides and face the altar again, and see what you can see. some people see the horned one himself there, attracted by all this witchery; others prefer to visualize him; some do both. if you have done this rite properly, with full steadiness, ease and depth of motion, and with full awareness of every single solitary infernal sound, motion, and action, i can assure you, you will be in a fine trance state, and no doubt shaking hooves with the great being i have come to fondly r

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

apocalyptic literature. but in the third century, the christian philosopher origen fully established the association between satan and the snake. in the following centuries the snake was conceived of as either the tool of satan, or as his incarnation. satan, however, is not only the symbol of death and evil. in judeo-christian and islamic folklore traditions, where he is typically depicted as the horned one, he appears in association with fertility and sexuality cults and in the practice of witchcraft. the devil was held responsible for the healing powers of witches practicing the sabbath rituals for centuries throughout europe. satan has also inspired literature, poetry, art and music throughout history. there are numerous accounts of imaginary trips to the underground kingdom of satan, o

LIBER LIBERI VEL LAPIDIS LAZULI

lame; i see that trident walking over the sea. 19. a phoenix hath if for its head; below are two prongs. they spear the wicked. 20. i will spear thee, o thou little grey god, unless thou beware! 21. from the grey to the gold; from the gold to that which is beyond the gold of ophir. 22. my god! but i love thee! 23. why hast thou whispered so ambiguous things? wast thou afraid, o goat-hoofed one, o horned one, o pillar of lightning? 24. from the lightning fall pearls; from the pearls black specks of nothing. 25. i based all on one, one on naught. 26. afloat in the athyr, o my god, my god! 27. o thou great hooded sun of glory, cut off these eyelids! 28. nature shall die out; she hideth me, closing mine eyelids with fear, she hideth me from my destruction, o thou open eye. 29. o ever-weeping o

LUCIFERIAN SORCERY

puzzle of the black one, being baphomet. baphomet, being the god form of sorcerers and magickians of chaos and witches sabbat currents, is the model of union. consider lilith, the witch queen of the sabbat and of lillitu, the succubus and vampire phantoms and samael, the fire djinn which is considered the same as asmodeus, their infernal union is the manifestation and birth of baphomet. thus the horned one brings the wisdom of the earth (asmodeus-samael) and the spirit (lilith, thus baphomet is the initiator of becoming and self-deification. the magician must be implored to work accordingly, and without fail, for the manifestation of his and her own alphabet of desire, which is, the communication method with the subconscious. the alphabet of desire as it is called was developed by austin

MASTERING WITCHCRAFT

ything else. should you gain no appreciable result the first time around, one of the following spells will aid you in your entrapments. the last two are very potent and can be of considerable help to the lustful though maybe as yet unfascinating practitioner. the rituals themselves in this area of magic are ruled by a very different power to habondia. in fact, we are dealing with her consort, the horned one, in medieval times claimed by the church to be none other than satan himself. the attribution is merely scholarly, however, as the horned one existed long before christianity came into existence, with its concept of the devil. whereas habondia's symbol is the dove, old horny's is the goat. to students of symbolism, this attribute should speak for itself. the goat is the age-old represen

aring phallus and the hungry vulva. to begin this section on lust, here is a small traditional spell, more suitable for performance by the male warlock, to stir up the baser passions in a lady. it is not much in use nowadays for obvious reasons, but it is quaintly illustrative of the use of the principle of direct transmission. though there is no ritual to speak of here, nor any invocation to the horned one, he and his ministers are definitely present in the warlock's mind when he makes use of this charm. the ingredients for this sorcery are simply a bitch in heat and another male dog, plus a small, attractive looking glass such as the warlock knows will prove acceptable to the object of his lust. now the trick of this spell lies in arranging that the two dogs couple on a thursday around t

ted at the end of this half of the chapter; in the chalice pour a few drops of red wine. on the floor, with the point of your athame, trace around the edges of a large equilateral triangle, big enough to contain yourself and the altar and allow you plenty of room for movement. this should be marked out with white tape beforehand. begin the spell by chanting the following ancient invocation to the horned one, starting in the east and repeating it to each quarter, travelling clockwise. as you do so, cense and anoint each side of the altar table with a dab of wine from the chalice. this in effect is consecrating the triangle to the service of cernunnos. at the same time, try to visualize yourself as standing in a small clearing within a vast, dark forest. the tops of the tree close far above

r your head, and through the green twilight you can hear in the distance the trampling and occasional cry of a wild beast as it crashes through the undergrowth. it seems to be approaching the clearing in the trees where you stand, drawing ever nearer each time you face another quarter to repeat your invocation. now you can even smell the rank goaty smell of the beast! it is cernunnos himself, the horned one in his dark semianimal form with rearing antlers and erect phallus, eyes burning like coals in the forest gloom. finish your call to the north, and see him vividly in your mind's eye standing in the east outside the perimeter of your charmed triangle. you may visualize him as the classical god pan, the sabbatic goat or even as that figure of elizabethan romance, robin good-fellow, or pu

urning like coals in the forest gloom. finish your call to the north, and see him vividly in your mind's eye standing in the east outside the perimeter of your charmed triangle. you may visualize him as the classical god pan, the sabbatic goat or even as that figure of elizabethan romance, robin good-fellow, or puck. these are all but faces worn by cernunnos, god of the witches! invocation to the horned one eko; eko azarak! eko; eko zomelak! eko; eko cernunnos! eko; eko; arada! bagabi lacha bachabe; lamac cahi achababa, karellyos! lamac lamac bachalyas; cabahagy sabalyas, baryolas! lagoz atha cabyolas; samahac atha femyolas, harrahya! return to the east, and facing west across the altar, gather up the three pieces of twine and consecrate them with incense and wine in the name of the horned

e triangle, place the athame back on the altar in the small triangle alongside the modelling materials and hair. these preparations should be sufficient to have alerted your deep mind, so you can now begin the spell, chanting the invocation to cenunnos at each side of the altar and again anointing it with a dab of wine from your chalice. now when the cold shivers on your spine inform you that the horned one is indeed present, take the clay or wax and mould it into a doll whose features resemble your victim's as closely as you can manage. a bought doll is a very poor substitute, although some witches do use them- half the magic is contained in the modelling process. i have known other witches who go to the opposite extreme and not only take the pains to get the features right, but even go s

over and scratch on the back of it "n (victim's name) lusting for "m (supplicant's name. at this point, if you are using a piece of clothing instead of hair or clippings, tie it around the puppet. now consecrate the puppet with oil and wine, chanting these words as you do each time and strongly projecting the mental image of the victim onto the figurine as you do so. in the name of cernunnos, the horned one, creature of earth [or wax, i name thee [n, son [daughter] of[x] and [y. thou art [n, son of [x] and [y. then seal it with the triple cross and the words "so mote it be" having done this, lay the completed puppet in the altar triangle face up with its head pointing to the east. take the athame in your right hand (left if you are left-handed) and raise it high above the image, pointing a

where its heart would be; now, visualizing cernunnos himself standing behind you guiding your hand, strongly project the mental image of your intended victim onto the puppet, trying to see it as him. when your mind is set unwaveringly on this idea, chant the spell thus, whipping your emotions into a final torrent of fire as you do: it is not my hand which does this deed but that of cernunnos, the horned one. as blade pierces heart, so shall the loins of [n] burn with lust for [m [supplicant's own name. with that plunge the athame forcefully into the puppet's heart uttering the usual sealing words "as my will, so mote it be" withdrawing your knife, wrap the hapless puppet in a purified linen cloth. this fulfils the first condition of the law of transmission, that is, work accomplished by me

pinch of iron pyrites dust or iron filings "in hertha's name" this is known as "feeding the stone" the siderite must be worn around the neck or carried about in the pocket. in the past, male practitioners would often carry this amulet about with them suspended close to the genital organs, traditionally this being said to increase the sexual vigour and potency of the bearer. in this instance, the horned one was involved in conjunction with hertha in the initial consecration. however, in these days when a large family seems more an encumbrance to be guarded against than encouraged, this doesn't seem quite so popular a device as it once did. finally, before i embark upon detailing methods of magical defence as opposed to countermagic generally, we should mention that all-important subject of

on which you are wearing around your neck, close your eyes and sprinkle a few grains of salt from the disc on the ground outside the west of your circle. chant the spell. as you do, feel the earth begin to tremble and rock beneath your feet, ever more powerfully, increasing in magnitude and finally thunderously splitting asunder, gaping open before you in a yawning chasm! black bull of the north, horned one, dark ruler of mountains and all that lies beneath them. prince of the powers of earth, be present we pray thee, and guard this circle from all perils approaching from the north! finally, return to the centre of the circle, and facing east, standing with your legs wide apart, extend your arms on either side of you and close your eyes; then chanting the sealing words "so mote it be "as y

bondia in her aspect of noticula-hecate, lady of night and death. the mars spells, however, introduce you to the fourth and final witch entity: he partakes of the nature of the last remaining magical element to be covered in this book, namely, fire. you have, of necessity, already encountered this being in two places already, although without too much contact. he is none other than cernunnos, the horned one. the first instance being your manufacture of the athame with all its implied martial symbolism, the second the section on sex magic. he is a spirit of fire and energy, as symbolized by the torch he sometimes carries in his hand and the horns or antlers he wears upon his head. a light-bearer also, hence his title, lucifer. in view of this, he is often represented carrying a blazing torc

nnos, mamilion, robin, dumus, hu, janus or dianus, barabbon or barabbas among others. his symbolism is partly akin to that of thunor, the norse thunder god of battle, and again of pan and dionysus, the classical gods of ecstatic debauch and revelry. in his alignment with fire, he evokes memories of vulcan (hephaestus) and wayland smith. as vulcan is the suitor of venus and pan of diana, so is the horned one the pursuer of habondia. however, many witches who belong to female-oriented covens which focus their attentions more on the goddess than the god argue that the boot is actually on the other foot. their contention is that it was, and is, the goddess who took the initiative in the chase. examples ranging from the gospel of aradia to the legend of actaeon are cited as chapter and verse he

ement, the immolation of a wax or clay image or puppet, as it is known in the craft. this is usually accomplished with the aid of steel or iron, in the form of your athame blade, or by dagydes, steel pins. as with the magic of defence, the magic of attack often makes use of steel or iron in its practices. this metal, symbolizing as it does fire and destruction, accords well with the nature of the horned one in his aspect as a spirit of the wild hunt. the athame is strictly your main magical implement of aggression. however, many witches, when they band together to form a coven, use a sword for group-work. the symbolism is exactly the same. a sword is merely more dramatic in its effect, especially when used during initiation rites. but magically speaking, the simpler witches' knife is just

logically speaking, iron is the metal ruled by mars, and it is the raw energy of this stern principle that we canalize in our invocations of cernunnos in his aspect of horned god of warfare and destruction. i shall return to the subject of envoutement later under the heading of "grand bewitchment" meanwhile, whenever you wish to contact "mars" within you, whether it be for purposes of sending the horned one, grand bewitchment, or storm raising, a good device to make use of initially is the talismanic square of mars, a process similar to those of mercury and saturn, which you have already encountered. the square of mars 11 24 7 20 3 4 12 25 8 16 17 5 13 21 9 10 18 1 14 22 23 6 19 2 15 (the numbers in each line, vertical or horizontal, add up to 65) on a tuesday night, when the moon is wanin

cross, with pen and ink of art. in your thurible, burn a martial incense of wrath and chastisement (see the last section of this chapter) now devise a jingle, phrase, or word for yourself which you feel suitably represents the power of war and destruction in your mind. again, it can be a list of the names of war gods from a variety of pantheons such as "thunor, balor, ares, mars" or a name of the horned one himself such as "barabbas, barabbas" or the old witch curse "rentum tormentum("rend and torment them) or a word which you feel conjures up the full burning, terrifying presence of destruction such as "hiroshima! hiroshima! hiroshima" each number must now be written in, infused with the fiery intensity of a repetition of your charm, using your witchly imagination to whip up a series of s

er 5, your occult activities never go by completely unnoticed. it is my belief that "something" if not someone is always alerted whenever occult balances are tipped one way or another by the considered use of witch power by an individual or group. the barabbas spell here is a ritual of wrath and chastisement passed down to us originally by the witches of medieval spain. it is a conjuration of the horned one, using his christianized titles "barabbas "satanas" and "the devil" in his destructive aspect, cernunnos could well be allied with those images, although nothing like the usual christian theological background for his existence is accepted by present-day members of the craft. however, the spell is impressive, and traditional, even with the implied theological red herrings. cast a triang

mind, using the same form of words you spoke in its consecration (in order to preserve them exactly, these may be recorded with pen and ink of art on the back of the square) having alerted your deep mind to the right martial level, return your square to the altar, and proceed to consecrate the floor triangle with your wine and cernunnos invocation "eko, eko, azarak, etc" when you have brought the horned one's presence to your proceedings, you may turn your attention to the pestle and mortar. place therein the herbs of bane and graveyard dust, grind them to a powder, and softly chant your intention to yourself over and over rhythmically. i work to the destruction of [victim's name! i work to the destruction of [victim's name! etc. mix the resultant powder with the clay or beeswax in the pat

ood or saliva, incorporate it into the base material before you begin modelling) this done, engrave on the puppet with the point of your athame, the victim's name, and underneath it, these words of power: cabye. aaaze. hit. pel. meltat. then consecrate the puppet with a dab of wine, chanting your intention and projecting the victim's image onto it in your mind's eye "in the name of cernunnos, the horned one creature of wax (or earth) i name thee [n! thou are [n" transferring the puppet to the right hand, and taking the wand in your left, infuse "life" into the image by tracing over it with the victim's name written in witch fire. complete the identification by exhibiting the puppet at the north, west, south, and east, chanting the victim's name at each quarter. then place the figurine in t

ave completed the anointing, place the candle at the northernmost tip of the altar triangle, beyond the puppet's head, and light it. then move to the north of the triangle yourself and, facing south across the altar, cross your arms upon your breast in the traditional gesture of the god of death. chant the words of identification "it is not my hand which does this deed, but that of cernunnos, the horned one" as in your amatory puppet spell, feel the horned god standing behind you. feel him guide your left hand to the enchanted needles of art, the dagydes! feel him burn within you, with rage and passion and intensity! again forcibly mentally project your victim's face onto the image before you. accelerate your pulse by swift, sharp breathing at this point. let the homed one grasp a dagyde w

e for knowledge, power, or a love of the elder gods. when you set about forming your coven, choose symbols to represent its general orientation. if it is one of knowledge, those symbols consonant with herne and the sky power, in all its manifestations, would perhaps be appropriate. on the other hand, a power orientation should perhaps suggest the development of a set of symbols appropriate to the horned one, lord of fire and energy. a preoccupation with healing would suggest contact with mother hertha; a simple desire to worship the powers of love maybe indicates a bias towards the lady habondia. all of these witch beings, whether they are seen as independent entities or aspects of two single deities, possess animals and symbols special to themselves, and it is from these appropriate image

derived from the ancient european celtic horned deity of the same name. dumus. derived from "dumuzi" or "tammuz" the young consort of the mesopotamian mother goddess. puck. also known as "pookah" or "bok" the horned, satyr-like mischievous spirit said to be a reformation folklore version of the horned god. he was also known as robin artisson and robin goodfellow. hu. channel island version of the horned one, possibly derived from the welsh-celtic deity, hu gadarn. barabbas. hebrew bar abba meaning son of the father or divine son- reference to the incarnate god. mamilion. derivation unknown. dianus or janus. a twin-faced god of the romans, who guarded the threshold of the house and supervised all beginnings and endings. he is referred to by some witches as alpha and omega, the first and the

MICHAEL FORD WITCHMOON

erpent of the elder powers, great father of cain and dweller upon the earth: i seek knowledge that my desire shall bring to birth elementals of fire and water. lord of sabbath and lord of the circle, i urge thy coming with great anticipation. 99 99 we are watchers of the lineage of the craft. i am born of water and of the pure blood, my life is within the current. lord of witches, baphomet, black horned one, lend us thy grail of the dragon s venom ,illuminated with the fire of hecate s torch. give us the wisdom and power. so mote it be! watcher, who art not of our sight, but hidden and reversed. whose revolving forms are disembodied desires of my life: thus is each shape enfleshed with life from the sigils which grant your traffic upon this earth, we evoke thee! thou horsemen, guides of th

NECRONOMICON ALAZIF

signs, i speak the words that openeth the door! come forth i say, i turn the key, now! walk the earth once more! cast the perfumes upon the coals, trace the sigil of blaesu and pronounce the words of power: zariatnatmix, janna, etitnamus, hayras, fabelleron, fubentronty, brazo, tabrasol, nisa, varf-shub-niggurath! gabots membrot! and then the black one shall come forth unto thee and the thousand horned ones who howl shall rise up from the earth. and thou shalt hold before them the talisman of yhe upon which they shall bow to thy power and answer thy demands. al azif page 16 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 when thou would banish those that you have called forth intone the words: imas, weghaymnko, quahers, xewefaram which closeth the gate, and s

PHILIP NEIL MYTHS LEGENDS EXPLAINED

s later. the lord of the beasts the early celtic god cernunnos was the lord of the beasts, and is shown as such in various reliefs, most notably on the gundestrup cauldron (see below. he was worshiped most strongly in central france, and is often accompanied by ram-headed serpents. he wears a chieftain s torc around his neck and is sometimes shown with purses filled with coins. his name means the horned one, and he is evidently a god with nearly as complicated a role as the greek dionysus (see pp. 58 59. he is predominantly a god of fertility and prosperity, but is also a god of the underworld. a coin found in hampshire seems to show him as a sun god, with a solar wheel between his horns. in northern britain he was called belatucadros, the fair shining one, whom the romans associated with

RUBY TABLET OF SET

point that the guidance of the "ka" of knum points out a direction, and if i am not in a resisting mood, i take the "info" and put it into immediate action. the relationship of knum and uriaz is a strange and beautiful thing, and isn't easy to explain; but for me it is ever so real and exciting. knum is but a memory of a forgotten past, but as the human uriaz fades into timelessness, the "mighty" horned one speaks and again shares a sight of what was and what is to come. xeper hen merut enter not, guland classification: v2- b6n.s- 1 author: james lewis iv date: september 16, xix html revision: dec 9, 1998 ce subject: demonology "enter not, guland" was the rather ominous wording around one of the first magic circles i recall seeing. guland, i was told by the book of ceremonial magic, was a

SABBATIC KABALA OF THE CROOKED PATH

the sorcerer will happen. jacobs vision of the ladder that went into heaven in genesis 28 is worthy of some consideration and also the importance of ladders in the kabbalistic universe. entering this ladder will lead the seeker on a journey of realization of the essence of the conjuration of the letters and its many possibilities. remember also that this journey is undertaken with the help of the horned one, the ox and his tool the goad. this should in itself compromise a warning of not embarking on this journey towards the airy houses of ultimate self-hood unless the desired balance already has been achieved under the venusian influence of lady libra. the influences of the fool, apethiui is as said both rewarding and cursing. the occult laws considering justice must be taken into account

ymbol of unity it self. the hand is further the instrument of the eye in the process of forming the sigil and making manifestations come through. the use of powers in this cell are connected to asana (postures) and is connected to the house of sah (stars of orion. stellar knowledge, in this case focused on the sign of the great hunter, orion is a glyph for contacting the great hunter himself, the horned one. the spell of sah is set forth on p. 189-193. on the three pages beforehand (p.186-188) there is also to be found several keys to the secrets of the 11 cells. this house is symbolised by the 8 -rayed cross which are the spider! when you open this gate you must become the gate. the cross of the angels and sub- angels is the complete and correct form of the absolutness of the one. the por

SATANGEL

is queen of the stars. avnas, amy (58th spirit, goetia. president commanding 36 legions, who appears as a flame. teaches astrology and the liberal arts, bewrays treasure kept by spirits. gives good familiars. az (hebrew, from aleph-zain, meaning then, therefore. the dark goddess. azael (hebrew. demon prince of water. also, amongst the watchers (see above. azarak) a name employed to designate the horned one of the witches, together with its counterpart zomelak. it made its way through major fuller s article the black arts (form, where it is given as a name for the devil, to become included in the gardnerian charge of wicca. azazel (hebrew. demon prince of air. also, amongst the watchers (see above. azi dahaki (avestan azi, meaning snake, modern farsi azidaha, meaning dragon. from earliest

appears as a bull with griffin s wings; later as a human being. makes men witty; turns water or blood into wine; turns any metal into coins; makes even fools wise. zepar (goetia, 16th spirit. duke commanding 26 legions. appears as a soldier clothed and armoured in red. procures love, makes women barren. zimimay, ziminair (goetia. demon king of the north. zomelak) a name employed to designate the horned one of the witches, together with its counterpart azarak. it made its way through major fuller s article the black arts (form, where it is given as a name for the devil, to become included in the gardnerian charge of wicca. chapter four; black magick the rites and rituals detailed within the classical grimoire of antiquity follow similar essential formulae, being that which is held in commo

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

ce you have placed the last implement on it's sigil, bow your head again to the east and return to the center. here, you will go down to one knee, bow your head, and complete the summoning of the puck lord with the traditional practise of saying the lord's prayer backwards. the reversal of the lord's prayer hearkens back to the dhulkarnen cultus, who reversed muslim prayers to bring forth the two-horned one, and even the horsemen's word were reported to summon forth old hornie with certain prayers and bible passages said backwards. the northumberland witches likewise used the reversed lord's prayer to summon the old one. the logic is simple; the reversing the prayer means "reversing the flow" and returning to the source of the prayer- that is, the mystery of holiness, called by some "god

t who father our. at this point, you may stand and face east. traditionally, this is where the old one would appear, although he may come from any direction, and more importantly, he can appear all about, or even within you. be alert for any strange sounds or events; be aware of the atmosphere of the entire location. no matter what, from this point on, act as though you are in the presence of the horned one, for the call is not ignored; he is present. at this point, there are two "usual" methods of turning this rite into a true "working" of craft or "magic; the sharing and offering of ale or wine with the master, or the petition. both methods can be used to achieve favors or bring about change; but the wise witch will use these methods to further cement closeness with the master, as oppose

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

yward say, aid us(me) in our magical workings reason for the ritual. invoking pentagrams banishing pentagrams element- compass point relationship air- east: fire- south: water- west: earth- north page 18 grimoire of eclectic magick the art of magick rituals continued invoke the lord& lady. this is done by naming the deity then glorifying one or more of their attributes. examples: cernunnos, great horned one, brother of all creatures wild, and free, we(i) invite you into this circle! dana, bright lady, mother of rivers, and mantle of life upon the land, we(i) invite you into this circle! stating the desired goal, say we re(i m) gathered here this night to celebrate state the reason, and to work such magick as we(i) require at this time. raising the cone of power is done by dancing or chanti

THE GOLDEN ESSENCE

t the highest level or awareness, you are still gaining it s power- because just the act of the basic housle as it is normally done, regenerates the participants, into people who are fully aware of their one- ness with the otherworld and the transformative powers it contains. nothing can beat the simple, traditional, and earthy or primal feel of blessing the bread and red drink in the name of the horned one and his lady, and drinking and eating, and sharing the remains with the ground, blessing them and offering them to the hidden people below- the feeling of connection and sharing that emerges from this powerful and simple rite is precisely the blessing, the point of the housle. that feeling of union and bliss, or of power and shared strength and closeness, which is the heart of so much o

and fiery essence that acts in tandem with them. whe n the mother is encountered, it is normally the daughter that is met, though by meeting the daughter, one is meeting the mother after another manner of speaking. as we will see below, in our analysis of the housle, the children of the great parents being the bearers of the being and essential fire that comes from their parents (the dame and the horned one are the original beings and bearers of the cunning fire, and their children likewise acts as bearers of it, and channels for it) is very important to understanding the deep significance of the bread and wine in the meal sharing rite. the father, or the horned one and the son, earendil, or the lightbringer here we come to the figure of the great father nature, the horned god, who is the

ll. this is the root of the all father conception. he is the father of all life, all plants, animals, humans, and the other gods, all of whom he sired with the dame. this particular figure appears in all mythologies worldwide, particularly in european mythologies, and is a central figure to the modern craft, just as he was to older faiths. this being appeared to the mythology of witchcraft as the horned one, with a torch or light between his horns, and was venerated as the source of the cunning light or fire that was embedded within the essential being of humans, and which made craft possible. what is important to realize here is that he is the source of the light- the light itself, and the being who shared it with mankind, was the son of this being. harmonics to this can be seen in christ

THE NECRONOMICON SIMON VERSION

THE WITCH CULT OF ZOS VEL THANATOS

rdian angel/evil genius or luciferian angel within the black tradition. when the initiate has uplifted his own being by the rite of the adversary and the ritual of the holy guardian angel, azal ucel, the essence of the true will may then be understood. incident at the witches sabbath when the circle is cast and the shadow is uplifted, the cunning shall gather as one. here is the great orgy of the horned one, when the luciferic angel and the daemon or akoman is joined, the black adepts astral body is unleashed within the aethyr to formulate their will, to expand their consciousness and then take the sacrament of the black graal of the sabbat, the venom which is turned to nectar. do not restrain in your rites, release your desire as in flesh! the vampires are coming perhaps the most famous a

VOX SABBATUM

cally deal with aspects of witchcraft from a multi-cultural perspective. the foundations of the art of the witches sabbat was based on adversarial practice, not for negative or counter-productive means, but to illuminate the self by walking between two worlds. the reports of witchcraft from far reaching sources such as sweden, france, scotland to africa and the middle east. the cult of the double horned ones according to shah were attributed to worship of the moon. these double horned ones would gather on thursday nights, their initiation was having a small wound cut on their body, this sacred knife was called the al-dhamme, which means bloodletter. the word athame is said to have derived in part from this term. the two-horned ones would gather at the az-zabbat, the forceful occasion. they

Return to Occult Library Index

http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn