Michael Wynn's Occult Reference Library
INCENSE,INCENSES

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BOOK OF BARUCH

the month sivan, namely, silver vessels, which sedecias the son of josias king of jada had made, 9 after that nabuchodonosor king of babylon had carried away jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the lord our god; 11 and pray for the life of nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar hi

0 0

ow many lesser officers are there" hiereus "there are three: the kerux, stolistes and dadouchos and in addition, the sentinel. the sentinel, armed with a lethal weapon, guards the temple, keeps out intruders, and prepares the candidate" hierophant "dadouchos, your station and duties" dadouchos "my station is in the south to symbolize heat and dryness. my duties include the fires of the temple and incense, and to consecrate the hall and those present with fire" hierophant "stolistes, your station and duties" stolistes "my station is in the north to symbolize cold and moisture. my duties are to see that the robes, collars and insignia of the officers are ready at the opening, watching over the cup of lustral waters and to purify the hall and those present with water" hierophant "kerux, your

oss "i purify thee with water (faces west sprinkles left, right, then center and makes a cross "i purify thee with water (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant "dadouchos, i command you to consecrate the temple and members with fire" dadouchos (circumambulates to the dais, faces east, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (faces west, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant (stands, and hold the scepter in the right hand, and the banner of east in left. the kerux goes to the northeast, followed by the hegemon, the hiereus with the

n all it takes hard work and practice. 96 the hermetic order of the morning star .n e o p h y t e 0 =0 this ritual for bringing someone comfort can be performed without a prior divination. it can also be performed at any time and place of convenience for you, as long as you know that you will not be disturbed during the ritual. the supplies you will need for this ritual are a purple candle and an incense of your choice. for example: water golden aura frankincense step 1 98 begin with an l.b.r.p. to purify the working area. step 2 perform the middle pillar ritual to raise energy. step 3 if working in a group of two or more persons, hold hands and face each other. say the following: our (my) love is right. our (my) love is might. our (my) love is light. it grows stronger everyday, when we (i

can't see them at this point in time, just know they are there.)visualize them joining together into one large bright star. step 5 at this point the magical worker holds arms straight out with palms facing each other, and about six to ten inches apart. create a ball of light between the palms. once the ball of light is as bright as possible, send it up to the large bright star on the smoke of the incense. as soon as the ball of light joins with the star, visualize the star becoming even brighter. step 6 now say: go to _with light so warm and mild. as it is desired, so shall it be!"step 7 now visualize the person that you are helping. see the light. step 8 99 perform the l.b.r.p. to seal the magical work. note: be sure to record results in your ritual diary for future reference. in the 0=0

0 0 INITIATION CEREMONY

inel, namely, the kerux, the stolistes, and dadouchos. hiero: the situation of the sentinel? hiereus: without the portal of the hall. hiero: his duty? hiereus: armed with a sword to keep out intruders, into prepare the candidate. hiero: frater dadouchos, your situation? dad: in the south, very honoured hierophant, to symbolize heat in dryness. hiero: your duty? dad: i attend to the censer and the incense, and i assist in the purification and consecration by fire all the hall, are the members, and of the candidate. hiero: frater stolistes, your situation? stol: in the north, very honoured hierophant, to symbolize cold and moisture. hiero: your duty? stol: i see that the robes, collars and insignia of the officers are ready before the opening; i attend the cup of lust roll water and i assist

1 10 INITIATION CEREMONY

forth in the 7 palaces of assiah and the seven stars of that vision are the 7 archangels who rule them. hiereus: leads neophyte to w. of altar, and returns to his place, and is seated. hiero: moves to east of altar, takes censer from altar, and holding it with chain short, makes cross and three forward swings, replaces it, and says: hiero: before the veil of the holy of holies, stood the altar of incense, of which this altar is an image. it was of the form of a double cube, thus representing material form as a reflection and duplication of that which is spiritual. the sides of the altar, together with the top and bottom, consist of ten squares, thus symbolizing the ten sephiroth of which the basal one is malkuth, the realization of the rest upon the material plane, behind which the others

one is malkuth, the realization of the rest upon the material plane, behind which the others are 'concealed. for were this double cube raised in the air immediately above your head, you would but see the single square forming the lowest side, the others from their position being concealed from you. just so, behind the material universe, lies the concealed form of the majesty of god. the altar of incense was overlaid with gold to represent the highest degree of purity, but the altar before you is black to represent the terrestrial earth. learn then, to separate the pure from the impure, and refine the gold of the spirit from the black dragon, the corruptible body. upon the cubical altar, were fire, water, and. incense three mother letters of the hebrew alphabet; aleph, mem, and shin. mem i

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

e loss of the ancient gods, or an excusable protest against innovations imposed from without (see suppl. the missionaries did not disdain to work upon the senses of the heathen by anything that could impart a higher dignity to the christian cultus as compared with the pagan: l^y white rol)es for subjects of baptism, by curtains, peals of bells (see suppl, the lighting of tapers and the burning of incense- it was also a wise or politic measure to preserve many heathen sites and temples by simply turning them, when suitable, into christian ones, and assigning to them anotlier and equally sacred meaning. tlie heathen gods even, though represented as feeble in comparison with the true god, were not always pictured as powerless in themselves; they were perverted into hostile malignant powers, i

m (see suppl. whole lurntofferings, where the animal was converted into ashes on the pile of wood, do not seem to have been in use. the goth, allhrunsts]\ik 12, 33 is made merely to translate the gk. 6\o/cavt(o/na, so the ohg. alhrandopher, n. ps. 64, 2; and the as. hryncgield onhred& rommes blose, coedm. 175, 6. 177, 18 is meant to express purely a burntoffering in the jewish sense^ neither were incense-offerings used; the sweet incense of the christians was a new thing to the heathen. ulphilas retains the gk. tliymiama lu. 1, 10. 11; and our weih-rauch (holy-reek, 0. sax. wiroc hel. 3, 22, and the ok reykelsi, dan. rogelse are formed according to christian notions (see suppl. while the sacrifice of a slain animal is more sociable, more universal, and is usually offered by the collective

4 7 INITIATION CEREMONY

a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philosophus. honoured hegemon see that the temple is properly guarded. heg: very honoured hierophant the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of philosophus is present. hiereus

south and knocks. all face south. hiero: stands before the tablet of fire. he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and elohim said, let us make adam in our image after our likeness, and let them have dominion. in the name of elohim, mighty and ruling, and in the name of tetragrammaton tzabaoth, spirits of fire, adore your creator. hiero: takes the incense from before the tablet, and making therewith the sign leo in the air before it. hiero: in the name of michael the great archangel of fire, and in the sign of the lion, spirits of fire, adore your creator (making with incense the sign of cross) in the names and letters of the great southern quadrangle, revealed unto enoch by the angel ave, spirits of fire, adore your creator (holding incens

of cross) in the names and letters of the great southern quadrangle, revealed unto enoch by the angel ave, spirits of fire, adore your creator (holding incense on high) in the three great secret names of god, borne on the banners of the south, oip teea pedoce spirits of fire, adore your creator. in the name of edelperna, great king of the south, spirits of fire adore your creator. hiero: replaces incense and returns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare the temple opened in the grade of philosophus. hiero (knocks 3, 3, 1) hiereus (knocks 3, 3, 1) heg (knocks 3, 3, 1) advancement of 29th path (temple arranged for ritual of 29th path, as in diagram. the temple is darkened) hiero (knocks) honoured fraters and sorors, our frater xyz having made such

th, 28th and 27th paths and of the grade of philosophus, which you have already sworn to maintain respecting those of the preceding grades? pract: i do. hiero: then you will stretch your arms above your head to their full limit and say i swear by the torrent of fire. pract: i swear by the torrent of fire (done) hiero: let the hoodwink be removed. heg: removes hoodwink. heg: places in his hand the incense from before the fire tablet. hiero: wave the incense before the tablet of fire and say let the powers of fire witness my pledge. pract: let the powers of fire witness my pledge (done) heg: replaces incense. hiero: conduct the practicus to the east and place him before the mystic pillars (done) the ritual of the 29th path hiero: before you are the portals of the 31st, 32nd and 29th paths as

ou didst march through the sea with thine horses, through the depth of the mighty waters. heg: conducts practicus to hierophant and hands to practicus the calvary cross. lights turned up. heg: the calvary cross of 10 squares refers to the 10 sephiroth in balanced disposition, before which the formless and the void rolled back. it also is the opened out form of the double cube, and of the altar of incense (places cross aside) the 27th path of the sepher yetzirah which answereth unto the letter peh is called the exciting intelligence, and it is so called because by it is created the intellect of all created beings under the highest heaven and the excitement of the motion of them. it is, therefore, the reflection of the sphere of mars, and the reciprocal path connecting netzach with hod, vict

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

regenerate the innate healing abilities both of the human body and the planet. what magick does not do is provide quick fixes with a twinkling of stardust. it does not produce a faerie godmother, who turns up with a shimmering frock and a platinum credit card to pay the taxi fare home if the handsome prince is short of money and the faerie coach has crumpled into a pumpkin. after the candles and incense have burned through and we sit, exhausted but exhilarated after sending our wishes to the cosmos through dancing or chanting, we then have to use every effort, every talent at our disposal, to make those wishes come true on the earthly plane. the psychic kick-start provided by the magick must be used to translate the magical thoughts into actuality. so we must work overtime with new enthus

ons as earthly issues can intrude on even the most spiritual gathering. another good time is afterwards when you are eating and drinking and so are relaxed and full of good feelings. even then, have a short collective rite before you separate. you can decide what equipment you need to buy at these planning meetings and one person can act as co-ordinator. set up a joint fund for candles, crystals, incense, etc, and appoint one person to check and replenish supplies. large supermarkets have an amazing array of candles, incenses and oils, as do gift shops and herbal pharmacies, while on the internet there are a vast number of new age mailorder outlets. i have also listed some in the back of this book. appoint one person to organise a specific festival and to act as high priest or priestess fo

of friends. remember, too, that sometimes the most reticent member may prove the most dynamic at singing chants and raising energies. you may discover that particular members have special gifts -perhaps for leading the dancing or creating spontaneous rituals- but it is important that the most forward members do not take all the leading parts, leaving others to polish the chalice and sweep up the incense. when you admit new members, you may decide to allow an initial time before the person decides to commit themselves -sometimes even the nicest people can bring personality mismatches that can make harmony difficult, even when dealing with rituals and with goodwill on all sides. you may also find that one personality automatically assumes leadership and if this does not prove beneficial, it

e today as they ever were. whatever the aim of your magick may be, if you look around your home, garden, workshop or even office, you have the necessary tools for the spells you require. what is more, rooted as they are in domesticity and the daily world, these implements could not be safer: fruit, vegetables, salt, sand, seeds, flowers, coins, pots and jars, together with your crystals, candles, incense and oils, and perhaps a few coloured scarves or ribbons to tie knots. whether your spell is small and personal, or vast and universal, whether you are working to attract love, harmony in the home, prosperity or fertility for yourself or loved ones, for people in the wider environment or the planet, these are all you need. thoroughly modern magick not everything you use for magick must be o

d danced in circles under the moon or round sacred fires on one of the old festivals to bring fertility to land and people, but most of their magick was done by firelight or the light of smoking tallow candles in a cramped living room or in muddy fields. it is a serious mistake to regard informal spells as inferior to the kind of magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magi

concentration is the key to this first stage. the action this is the stage where you use actions to endow the symbol with magical energies. this is part of the continuous process of translating your magical thoughts and words from the first stage, the inner plan, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces by using the appropriate tools and substances. similarly, you might begin a chant, a medley

ABRAMELIN1

ake up their abode in this place; o ye angels and spirits of the stars, o all ye angels and elementary spirits, o all ye spirits present before the face of god, i the minister and faithful servant of the most high conjure ye, let god himself, the existence of existences, conjure ye to come and be present at this operation; i the servant of god, most humbly entreat ye. amen. after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire of the lamp be kept up continually during the operation, and keeping the curtains closed. repeat the same ceremony for seven days, beginning with saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and t

ABRAMELIN2

e cinnamon, two parts; of galangal,47 half a part; and the half of the total weight of these drugs of the best oil olive. the which aromatics you shall mix together according unto the art of the apothecary, and shall make thereof a balsam, the which you shall keep in a glass vial which you shall put within the cupboard (formed by the interior) of the altar. the perfume shall be made thus: take of incense in tears48 one part; of stacte49 half a part; of lign aloes a quarter of a part; and not being able to get this wood you shall take that of cedar, or of rose, or of citron, or any other odoriferous wood. you shall reduce all these ingredients into a very fine powder, mix them well together and keep the same in a box or other convenient vessel. as you will consume a great deal of this perfu

ll know the value of active meditation at sunrise because that moment is the akasic commencement of the tatwic course in the day, and of the power of the swara. 31 i.e, the christians. of abramelin the mage 113 32 this probably means in the bed-chamber before entering the oratory. 33 que vous puissiez jouir et r sister a la pr sense, etc. 34 i.e, independent. 35 i.e, the ashes of the charcoal and incense. 36 in the text evidently by a slip the word grandeur is repeated la grandeur la grandeur de dieu. 37 laissez apart touttes les choses curieuses. 38 this chapter is previously referred to in the seventh chapter in speaking of the bed-chamber and the oratory. 39 l'avenue; the modern sense of this word is, of course, a road or path bordered by trees. 40 compare the following description with

ADDTLS

attributed unto the action of the m through the 10 sephiroth herein. this cross of 10 squares is the admission badge of the 27th path leading unto the grade of philosophus, the only grade of the first order in which all the tablets are shewn. it represents the sephiroth in balanced disposition, before which the formless and void roll back. it is the form of the opened out double cube and altar of incense. therefore it is placed to rule each of the lesser angles of each tablet. a knowledge of these tablets will then, if complete, afford an understanding of the llaws which govern the whole creation. the dominion of the tablet of union is above that of the 4 terrestrial tablets and towards the north of the universe. of the letters on the tablets, some be written as capitals. these are the ini

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

orgotten paths, and wander into lands unknown, among the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time

attack the gate! open, lest i break down its bars! open, lest i attack the walls! open, lest i leap over it by force! open the gate, lest i cause the dead to rise and devour the living! open the gate, lest i give the dead power over the living! open the gate, lest i make the dead to outnumber the living! ninnghizhidda, spirit of the deep, watcher of the gate, open! may the dead rise and smell the incense! and when the spirit of the on called appears, do not be frightened at his shape of condition, but say to him these words uug uduug uugga gishtugbi and he will put on a comely appearance, and will answer truthfully all the questions you shall put to him, which he has writ to answer. and it must be remembered that, after the questions have been answered to satisfaction, the spirit is to be

erein all are drowned pronounced a curse solemn and powerful against the queen of the rising of the sun and nammtar gave it form. when the lover of ishtar beloved of the queen of heaven goes down before me goes through the gate of ganzir to the house of death when with him the wailing people come the weeping woman and the wailing man when dumuzi is slain and buried may the dead rise and smell the incense! v stoop not down, therefore, unto the darkly shining world where the absu lies in dark waters and cuthalu sleeps and dreams stoop not down, therefore, for an abyss lies beneath the world reached by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the wo

d by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the world leaps forth the evil demon the evil god the evil genius the evil ensnarer the evil phantom the evil devil the evil larvae showing no true signs unto mortal man. and the dead will rise and smell the incense! the urilia text the following is the text of urilia, the book of the worm. it contains the formulae by which the wreakers of havoc perform their rites. these are the prayers of the ensnarers, the liers-in-wait, the blind fiends of chaos, the most ancient evil. these incantations are said by the hidden priests and creatures of these powers, defeated by the elders and the seven powers, led

e of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon thee, and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! may the dead rise! may the dead rise and smell the incense! and this shall be recited only once, and if the god do not appear, do not persist, but finish the rite quietly, for it means that it hath been summoned elsewhere, or is engaged in some work which it is better not to disturb. and when thou hast set out bread for the dead to eat, remember to pour honey thereupon, for it is pleasing to the goddess whom no one worshippeth, who wanders by nigh

ALEISTER CROWLEY BOOK OF LIES

ous name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me through midnight to the sun! save me from evil and from good! that thy one crown of all the ten. even now and here be mine. amen. he puts the first cake on the fire of the thurible. i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis, and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign [98] book of lies get any book for free on: www.abika.com 95 behold this bleeding breast of mine gashed with the sacramental sign! he puts the second cake to the wound. i stanch the blood; the wager soaks it

ALEISTER CROWLEY BOOK OF THE LAW

of the house of god. all these old letters of my book are aright; but* is not the star. this also is secret: my prophet shall reveal it to the wise* in ms, the symbol found here is usually interpreted as the hebrew letter tzaddi. i,58: i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. i,60: my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. i,61: but to love me is better than

hair the trees of eternity. i,60: my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. i,61: but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour& pride; but always in

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

s was done. magical phenomena of the creative order are conceived and germinate in a peculiar thick velvet darkness, crimson, purple, or deep blue, approximating black: as if it were said, in the body of our lady of the stars. see 777 for the correspondences of the various forces of nature with drugs, perfumes, etc> those magicians who abject to the use of blood have endeavored to replace it with incense. for such a purpose the incense of abramelin may be burnt in large quantities. dittany of crete is also a valuable medium. both these incenses are very catholic in their nature, and suitable for almost any materialization. but the bloody sacrifice, though more dangerous, is more efficacious; and for nearly all purposes human sacrifice is the best. the truly great magician will be able to u

appointed person to accomplish a task which, however apparently unimportant, is yet an integral part of universal destiny, so that if it were not accomplished the kingdom of heaven would be burst in pieces. he is now ready to commence the invocations. he consequently pauses to cast a last glance around the temple to assure himself of the perfect readiness of all things necessary, and to light the incense- the oath is the foundation of all work in magick, as it is an affirmation of the will. an oath binds the magician for ever. in part ii of book 4 something has already been said on this subject; but its importance deserves some further elaboration. thus, should one, loving a woman, make a spell to compel her embraces, and tiring of her a little later, evoke zazel to kill her; he will find

the mystery of the whole ceremony may appeal; another may be moved by the strangeness of the words, even by the fact that the "barbarous names" are unintelligible to him. some times in the course of a ceremony the true meaning of some barbarous name that has hitherto baffled his analysis may flash upon him, luminous and splendid, so that he is caught up unto 129 orgasm. the smell of a particular incense may excite him effectively, or perhaps the physical ecstasy of the magick dance. every magician must compose his ceremony in such a manner as to produce a dramatic cilmax. at the moment when the excitement becomes ungovernable, when then the whole conscious being of the magician undergoes a spiritual spasm, at that moment must he utter the supreme adjuration. one very effective method is t

ain meal, honey, and oil (carbohydrates, fats, and proteids, the three necessaries of human nutrition: also perfume of the three essential types of magical and curative virtue; the subtle principle of animal life itself is fixed in them by the introduction of fresh living blood> the eucharist of "four" elements consists of fire, air, water, and earth. these are represented by a flame for fire, by incense or roses for air, by wine for water, and by bread and salt for earth. the eucharist of "five" has for basis wine for taste, a rose for smell, a flame for sight, a bell for sound, and a dagger for touch. this sacrament is implied in the mass of the phoenix in a slightly different form. 180 the eucharist of "six" elements has father, son, and holy spirit above; breath, water, and blood benea

of god, may be obedient unto me! section j. the proclamation of the beast 666. iaf: sabaf< such are the words! 273 point ii ars congressus cum daemone. section a let the adeptus minor be standing in this circle on the square of tiphereth, armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by. wine and strange drugs" if he so will<adept has full knowledge based on experience of the management of such matters> he prepares the circle by the usual formulae of banishing and consecration, etc. he recites sectio

ous name. abrahadabra "he strikes eleven times upon the bell" now i begin to pray: thou child, holy thy name and undefiled! thy reign is come; thy will is done. here is the bread; here is the blood. bring me through midnight to the sun! save me from evil and from good! that thy one crown of all the ten even now and here be mine. amen "he puts the first cake on the fire of the thurible" i burn the incense-cake, proclaim these adorations of thy name "he makes them as in liber legis, and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign" 329 behold this bleeding breast of mine gashed with the sacramental sign "he puts the second cake to the wound" i stanch the blood; the wafer soaks it up, and the high priest invokes "he eats the second cak

ALEISTER CROWLEY MAGICK WITHOUT TEARS

. moreover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. 9. yea! i gave her of the flower of my youth. 10. but she stirred not; only by my kisses i defiled her so that she turned to blackness before me. 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened, and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter th

vailable, ask me to show you the large painted diagram in my portfolio when next you visit me, and we can arrange for it to be copied. this should then be painted in the correct colours on the floor: the kether square to the north, your "east" the altar must fit exactly the square of tiphareth; it is best made as a cupboard; of oak or acacia, by preference. it can then be used to hold reserves of incense and other requisites. note that the height of the altar has to suit your convenience. it is consequently in direct relation with your own stature; in proportion, it is a double cube. this then determines the size of your circle; in fact the entire apparatus and furniture is a geometrical function of yourself. consider it all as a projection of yourself in terms of these conventional formul

ttention. now for the weapons! the wand. let this be simple, straight and slim! have you an almond or magic without tears get any book for free on: www.abika.com 157 witch hazel in your garden- or do i call it park? if so, cut (with the magick knife- i would lend you mine) a bough, as nearly straight as possible, about two feet long. peel it, rub it constantly with oil of abramelin (this, and his incense, from wallis and co, 26 new cavendish 21 street, w.1) and keep wrapped in scarlet silk, constantly, i wrote, and meant it; rub it, when saying your mantra, to the rhythm of that same (remember "a ka dua" is the best; ask me to intone it to you when you next visit me) the cup. there are plenty of chalices to be bought. it should be of silver. if ornamented, the best form is that of the appl

ALEISTER CROWLEY MEDITATION

annot be erased. in such a case, when you come to conjure a demon by the power of the book, he will mock you; he will point to all this foolish writing, more like his own than yours. in vain will you continue with the subsequent spells; you have broken by your own foolishness the chain which would have bound him. even the calligraphy of the book must be firm, clear, and beautiful; in the cloud of incense it is hard to read the conjurations. while you peer dimly through the smoke, the demon will vanish, and you will have to write the terrible word "failure" and yet there is no page of this book on which this word is not written; but so long as it is immediately followed by a new affirmation, all is not lost; and as in this book the word "failure" is thus made of little account, so also must

eving this is given in the eighth aethyr (liber cdxviii, equinox v. 115 illustration on this page: a pot supported by a tripod with arms up and over the top to hold up a perforated circular grate. the upper extensions of the arms are flame-shaped. this caption beneath "the censer (crowley's patent pattern" 116 chapter xvi the magick fire; with considerations of the thurible, the charcoal, and the incense into the magick fire all things are cast. it symbolizes the final burning up of all things in shivadarshana. it is the absolute destruction alike of the magician and the universe. the thurible stands upon a small altar "my altar is of open brass work: burn thereon in silver or gold< this altar stands in the east, as if to symbolize the identity of hope an

. it has been treated with nitre, whose potassium has the violet flame of jupiter, the father of all, whose nitrogen is that inert element which by proper combination becomes a constituent of all the most explosive bodies known; and oxygen, the food of fire<salt peter. such charcoal impregnated with potash is now commonly sold for incense burning in the form of disks with an indentation in the top "three kings charcoal" is a popular brand, but some "self-starting" barbecue brickettes are also of this composition and much less expensive> this fire is blown upon by the magician; this blaze of destruction has been kindled by his word and by his will. into this fire he casts the incense, symbolical of prayer, the gross vehicle

lso of this composition and much less expensive> this fire is blown upon by the magician; this blaze of destruction has been kindled by his word and by his will. into this fire he casts the incense, symbolical of prayer, the gross vehicle or image of his aspiration. owing to the imperfection of this image, we obtain mere smoke instead of perfect combustion. but we cannot use explosives instead of incense, because it would not be true. our prayer is the expression of the lower aspiring to the higher; it is without the clear vision of the higher, it does not understand what the higher wants. and, however sweet may be its smell, it is always cloudy. 117 in this smoke illusions arise. we sought the light, and behold the temple is darkened! in the darkness this smoke seems to take strange shape

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

s based upon gum olibanum, the sacrifice of the human will of the heart. this olibanum has been mixed with half its weight of storax, the earthly desires, dark, sweet, and clinging; and this again with half its weight of lignum aloes, which symbolizes sagittarius, the arrow<divine shot downward, the human upward. the former is the oil, the latter the incense, or rather the finest part of it. see liber cdxviii, fifth aethyr> and so represents the aspiration itself; it is the arrow that cleaves the rainbow. this arrow is "temperance" in the taro; it is a life equally balanced and direct which makes our work possible; yet this life itself must be sacrificed! in the burning up of these things arise in our imagination those terrifying or alluring p

ALEISTER CROWLEY SEPHER SEPHIROTH

od dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm queen (ar )klm manna )nm a hut, tent hkws pekht: gextension h hh)p 92 terror: a title of geburah dxp the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58) kyhl) hwhy mud cb litter bc 93 aiwass: the minister of hoor-paar-kraat( gcorrect h. cf. 78) zwy( the sons of [the merciful] god l) ynb incense hnwbl a disc, round shield; a defender ngm possession hlxn arduous, busy; host, army )bc 94 corpse hpwg the valley of vision nwyzxyg to extinguish k(d a fault (ps. 50:20, i.e. there gallege a fault h) ypd a shore pwx a window nwlx a drop hp+ children mydly congratulations, good luck bw+ lzm prickly dnm side dc 95 the sphere of mars myd)m the great stone hldg nb) the waters mymh multitude

hariot( gwedlock, or the artificial sky under which they are joined in wedlock h) nwyrp) 348 five; to set in array #mx 350 a sapphire (ex. 28:18) ryps ophir; a young mule; dust of the earth rp( the horn; head; to send out rays, shine nrq vacuum mqyr [conscious] intelligence lk# tooth n# and god saw that it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses the initiator (cf. 346) h#wm hiram-abif (a cunning artificer at the temple of solomon in the legend) pyb) mryx 352 the exalted light hl(m rw) long of nose (i.e. merciful: a title of the supreme god (cf. 362) myp) kr) lightnings, flashings myqrb an approach nbrq 353 five h#mx the secret of hwhy is to his fearers (ps. 25:14) wy)ryl hwhy dws delight, joy hxm# 354

t 907 lifted up *pqz the ark [of the covenant *nwr) 908 arrow; lightning; punishment; wound; out! avaunt! go away *cx 909 throat *nwrg 910 beginning (defective; see i.z.q. 547 et seq) ty#r i.n.r (see 270 *r n y vacuum *mqyr and god saw that it was good *bw+ yk myhl )ryw 911 beginning ty#)r remnant tyr# abhorrence, abomination (is. 66:24 *nw)rd ishim, flames: the angelic choir of malkuth; burnt or incense offering *my) 912 oxen twrw# song-maiden; muse ry# tb lofty *nwrh) severities *n)rwbg lightnings, flashings *myqrb 913 berashith: gprincipally h, gin the begirming h (with gsmall h beth. see liber 2911) ty#)rb 914 out! avaunt! go away *cwx demons *myd# 916 expiations, atonements *myrwpk 918 a wall *cyx (taking the three hehs in hwhyh) as concealing the mothers# m, we get iota: alpha: omega

ALEISTER CROWLEY THE HEART OF THE MASTER

w being brought after many days into a place where light was, being shed through a carven screen of topaz, graved with a rose of nine-and-forty petals on a greek cross, from the sun, and that also at midnight, i found myself in the presence of a certain aged man (for it was written that his days should be an hundred and twenty years) who stood before a table of seven sides, whereon were fire, and incense in a thurible, and bread. of these did he bid me partake; and they being consumed, he took a phial of golden oil from their midst, and anointed mine eyes, and mine ears, and my lips. with that i was aware of the image of a god, severe and noble of aspect, his spirit utterly calm, in his right hand a sickle and in his left an hourglass. and as i looked upon him, he reversed his wrist, for t

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

tainty concerning death is conferred by the magical memory, and various experiences without which life is unintelligible "peace unutterable" is given by the trance in which matter is destroyed "rest" by that which finally equilibrates motion "ecstasy" refers to a trance which combines these "nor do i demand aught in sacrifice- the ritual of worship is samadhi. but see later, verse 61. al i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. the old comment 59 "because, etc. this mystical phrase doubtless refers to some definite spiritual experience connected with the knowledge of nuit. the new comment it seems possible that our lady describes her hair as "the trees of eternity" because of the tree-like structure of the cosmos

point at the top. the points touch the parts of nuith's body as shown in the stele. the earth-point marks the position of her feet, the fire-point, that of her hands, the other three points- air, spirit, and water respectively- refer to "my secret centre, my heart, and my tongue" al i,61 "but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour& pride; but always in

5.46 "morover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. yea! i gave her of the flower of my youth. but she stirred not; only by my kisses i defiled her so that she turned to blackness before me. yet i worshipped her, and gave her of the flower of my youth. also it came to pass that thereby she sickened, and corrupted before me. almost i cast myself into the stream. then at the end appointed her body was whiter that the milk of the s

s to make use of the formidable arcana of magick presented in this passage could lead only to the most fulminating and irremediable disaster. al iii,25 "this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me" the old comment 25. this incense was made; and the prediction most marvellously fulfilled. the new comment these beetles, which appeared with amazing suddeness in countless numbers at boleskine during the summer of 1904 e.v. were distinguished by a long single 'horn; the species was new to the naturalists in london to whom specimens were sent for classification. al iii,26 "these slay, naming your enemies& they shall fall

ALEISTER CROWLEY THE OTO GNOSTIC MASS

and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the deacon: do what thou wilt shall be the whole of the law. i proclaim the law of light, life, love, and liberty in the name of iaq. the congregation: love is the law, love under will. the deacon goes to his place between the altar of incense and the font, faces east, and gives the step and sign of a man and a brother. all imitate him. the deacon and all the people: i believe in one secret and ineffable lord; and in one star in the company of stars of whose fire we are created, and to which we shall return; and in one father of life, mystery of mystery, in his name chaos, the sole viceregent of the sun upon the earth; and in on

and the salt, and mixes them in the font. the priestess: let the salt of earth admonish the water to bear the virtue of the great sea (genuflects) mother, be thou adored. she returns to the west. on priest with open hand doth she make, over his forehead, breast, and body. be the priest pure of body and soul! the priestess takes the censer from the child, and places it on the small altar. she puts incense therein. let the fire and the air make sweet the world (genuflects) father, be thou adored. she returns west, and makes with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume their weapons as they are done with) the deacon now takes the consecrated robe from high altar, and brings it to her. she robes the priest in his robe of scarl

f sweat; o nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous. during this speech the priestess must have divested herself completely of her robe. see ccxx i:62. the priestess: but to love me is better than all things; if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour and pride; but always

ALEISTER CROWLEY EQ I 1

he throne. 222 the white watch-tower chaos and ancient night have engulfed me; i am blind. i crouch on the tower of uttermost silence awaiting the coming of the armies of the dawn. o whence do i come, where am i, o whither do i go? for i sit maddened by the terrors of a great darkness. what do i hear? words of mystery float around me, a music of voices, a sweetness, as of the scent of far burning incense; yea! i see, i hear, i am caught up on the wings of song. yet i doubt, and doubt that i doubt. i behold! see! the night heaves as a woman great with child, and the surface of the black waters shimmers as the quivering skin of one in the agony of travail. the horizon is cleft and glows like a womb of fire, the hosts of the night are scattered, i am born, and the stars melt like flakes of sn

ALEISTER CROWLEY EQ I 5

et a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there are doors also at the north "and south "the prophet" lead me to the holy place! trace the circle widdershins! light the incense! set the pace to the flutes and violins "the musicians" kill! kill! life is shrill! still! still! word and will! flame! flame! speak the name! trill! trill! thrill! thrill! i acclaim the shame! i have heard the word! fulfil the will "the prophet" bid the virgins veil the bride! lead her forth, a shower of spray, 17 a flower of foam upon the tide, a fleece of cloud upon the day! so my sight

ALEISTER CROWLEY EQ I 5

s lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare, and the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported 110 upon three legs, of silver, and within it an hemisphere of copper, and upon the top a grating of gilded silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte, and one part of lignum aloes, or of cedar, or of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galangal. and even if he be of higher rank than a probationer, he shall yet wear the robe of the probationer, for the star of flame showeth

then should ygdrasil, that ancient tree, be cast out into the abyss, uprooted and cast down into the outermost abyss, and the arcanum which is in the adytum should be profaned; and the ark should be touched, and the lodge spied upon by them that are not masters, and the bread of the sacrament should be the dung of choronzon; and the wine of the sacrament should be the water of choronzon; and the incense should be dispersion; and the fire upon the altar should be hate. but lift up thyself; stand, 143 play the man, for behold! there shall be revealed unto thee the great terror, the thing of awe that hath no name. and this is the mystery that i declare unto thee: that from the crown itself spring the three great delusions; aleph is madness, and beth is falsehood, and gimel is glamour. and th

ALEISTER CROWLEY EQUINOX EQ I 1 2

two days were isis natural, pleasant, easy events. most certainly too to-day has been apophis! think of the wild cursing and black magic, etc. we must hope for the osiris section to-morrow or next day. birth, death, resurrection! iao! 7.35. the sandwich duly chewed, and two coffees drunk, i resume the mystic mantra. why? because i dam well choose to. 31 7.50.'tis a rash thing to say, and i burn incense to the infernal gods that the omen may be averted; but i seem to have conquered the real dweller of the threshold once and for all. for nowadays my blackest despair is tempered by the certainty of coming through it sooner or later, and that with flying colours. 9.30. the last 3/4 hour i wasted talking to dr. r- that most interesting man. i don't mean talking; i mean listening. you are a ba

and get a good night's rest" and perceived that it would be impossible. i am so far into this operation that pausing to cast one last glance back o'er the safe road 'twas gone! 69 i must come out of it either an adept or a maniac. thank the lord for that! it saves trouble. 10.20. undressed and robed. will do an aspiration in the hanged man position, hoping to feel rested and fit by midnight. the incense has arrived from london; and i feel its magical effects most favourable. o creature of incense! i conjure thee by him that sitteth upon the holy throne and liveth and reigneth for ever as the balance of righteousness and truth, that thou comfort and exalt my soul with thy sweet perfume, that i may be utterly devoted to this work of the invocation of my lord adonai, that i may fully attain

m now even the light of earth seems dark. reason the rudder was long since unshipped; the power of his personality has broken down, yet under the tiny storm-sail of his will to adonai, the crazy bark holds way, steered by the oar of discipline yea, he holds his course. adonai! adonai! is not the harbour yet in sight? 6.7. he has returned home and burnt (as every night since its arrival) the holy incense of abramelin the mage. the atmosphere is full of vitality, sweetened and strengthened; the soul naturally and simply turns to the holy task with vigour and confidence; the black demons of doubt and despair flee away; one respires already a foretaste of the perfume, and obtains almost a premonition of the vision. so, let the work go on. 6.23. 7 breath-cycles, rather difficult. clothes are a

separate from thee, is separate from all light, life, love. adonai! adonai! let it be written of o. m. that "the lord adonai is about him like a thunderbolt and like a pylon and like a serpent and like a phallus and in the midst thereof like the woman that jetteth the milk 110 of the stars from her paps; yea, the milk of the stars from her paps."the tenth day" 12.17. now that the perfume of the incense is clearly away, one may most potently perceive the invoked perfume of the ceremony itself. and this mystical perfume of adonai is like pure musk, but infinitely subtilised far stronger, and at the same time far more delicate.(p.s. doubt has arisen about this perfume, as to whether there was not a commonplace cause. on the balance of the evidence, carefully considered, one would pronounce

se) to this or any other conception. for as this experience transcends reason, it is fruitless to argue about it. adonai, i invoke thee! simpler, then, to go back to the egoistic diction, only remembering always that by "i" is meant john st. john, or o. m. or adonai according to the context. 5.30. having read some of the books to induct myself again into the work. therefore will i kindle the holy incense, and turn myself again to the one thought. 120 6.27. all this time in hanged man position, and thinking of everything else. as bad as it was on the very first day! 7.10. more waste time aimlessly watching a poker game. walked down to caf de versailles. dinner. hors d'oeuvre, escargots, cassoulet de castelnaudry, glace, 1/2 evian. am quite washed-out. i have not even the courage of despair

ALEISTER CROWLEY EQUINOX EQ I 2 2

an equilateral triangle made of black bands touches yesod and the ring with its apex and includes malkut in the center of its base. the whole is suggestive of a horned cup superimposed on the tree of life "the dadouchos- the station of the dadouchos is towards the midst of the southern part of the hall, and to the south-west of the white pillar. he has the charge of the lights, the fire, and the incense of the temple. his ensign is the svastika.14 "goddess of the scale of the balance at the white pillar" is the name of the dadouchos, and she is thoum-aesh-neith, or perfection through fire manifesting upon the earth. the grade of neophyte "the opening" the officers and members being assembled the kerux proceeds to the right of the hierophant and facing west raises his wand, as a symbol of

revelations, xxi, 19, 20. 3 "see 777" col. xxxvi, p. 11. illustration described from page 265 "diagram 18. the heptagram of seven days. this is a seven pointed star or heptagram with one point to top. the points have the symbols of the planets outside, clockwise starting from the top: saturn, jupiter, mars, sun, venus, mercury, moon. illustration described from page 265 "diagram 19. the altar of incense" the diagram is in two parts, one above the other. the upper part is shaped thusly, but the numbers here are a key to the description below, not a part of the diagram (not to scale/ 1/ 3 2/ 5 4/ 8 6 7\ 9_ 10_ content of the boxes in the above portion of the figure, top, center and bottom in each box: 1. hb:resh hb:taw hb:koph (no symbol; the offering. 2. hb:heh hb:mem hb:koph hb:chet; a do

right. 8. hb:dalet hb:vau hb:heh; two circles, one to left and one to right; two rings left. 9. hb:dalet hb:vau hb:samekh hb:yod; horizontal elongate rectangle with crosshatching; the network or grille. 10. hb:taw hb:vau hb:koph hb:lamed hb:mem; horizontal elongate rectangle; the foundation. the lower part of the illustration is a typical 19th century artist's conception of the biblical altar of incense, such as may be found in illustrated bibles of the time. it shows the altar resting on a pediment with a rectangular base and sloping side to left, six steps reaching up from the base (which forms a seventh step on this side only) to the middle of the altar at right. the altar is rectangular, height half length, with a horizontal carrying bar passing through two rings and extending on eith

ay also be made to show how their order is derived from the planets when placed at the angles of the heptagram. the lamp within the centre represents the astral light of the universe concentrated into a focus by the planets" the "hierophant" then resumes "within the mystic veil which separated the holy place from the holy of holies stood the ark of the covenant. before the veil stood the altar of incense, of which this altar is a symbol. it was in the form of a double cube, thus representing material form as the reflection and the duplication of that which is spiritual. the sides of the altar, 265 together with the top and underside, consist of ten squares, thus symbolising the ten sephiroth "the altar of incense was overlaid with gold, to represent essential purity, but the altar before y

whose initiation people received here (samothrace) were axieros "i.e, demeter; axiokersos "i.e, hades; and axiokersa "i.e, persephone- d llinger "the gentile and the jew" eng. edition, 1906, vol. i, pp. 172-186. 12 hence "odic" force; and "obi" or "obeah" witchcraft. illustration on page 271 approximated below_ hb:shin hb:taw hb:qof_ air_ tablet/ of air/ pan) tacle_ seals/ throne. lamps of east_ incense) black white banner of east_ salt salt_ spirit 7 heavens of assiah tablet_ of earth lamp_ 20# key_ of_ tarot_ 10 averse_ seats for altar sephiroth_ practicus/ lamp/ lamp_ hiereus hegemon_ chalice (o/ lamp_ sephiroth water sephiroth_ in banner seven tablet hb:heh hb:vau hb:heh hb:yod of west palaces of water_ diagram 26. arrangement of the temple for the 31st path in the 3= 8 ritual. he the

s\ reflected tablet of statue\ hb:shin\ earth_ diagram 44. arrangement of the temple the 27th path in the 4= 7 ritual. after which the "hierophant" explains the calvary cross of ten squares "the calvary cross of ten squares refers to the ten sephiroth in balanced disposition; before which the formless and the void rolled back. it is also the opened-out form of the double cube, and of the altar of incense" and the sixteenth key of the tarot: it represents a tower struck by a lightning-flash proceeding from a rayed circle and terminating in a triangle. it is the tower of babel. the flash exactly forms the astronomical symbol of mars. it is the power of the triad rushing down and destroying the column of darkness. the men falling from the tower represent the fall of the kings of edom "on the

ALEISTER CROWLEY EQUINOX EQ I 2

that it must be left to the good sense of the student to decide whether or not he should be satisfied with his result. v 1. let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. let the place of working be free from all disturbance, and let the preliminary purifications, banishings and invocations be duly accomplished, and, lastly, let the incense be kindled. 2. let him imagine his own figure (preferably robed in the proper magical garments and armed with the proper magical weapons) as enveloping his physical body, or standing near to and in front of him. 3. let him then transfer the seat of his consciousness to that imagined figure; so that it may seem to him that he is seeing with its eyes, and hearing with its ears. this will usu

ALEISTER CROWLEY EQUINOX EQ I 3 2

re is an "a" within the apex of this triangle, top to apex direction. below the "a, within the triangle, is the sigil from page 170, oriented as the "a. the magical figures of mercury are to be drawn in yellow-orange chalk upon the ground as shown. at the quarter where the spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the incense of mercury. about the great circle are disposed lamps burning olive oil impregnated with snake-fat. c is the chair of the chief operator. d is the altar, e e are the pillars, and g g handy and convenient tables whereon are set writing materials, the ingredients for the hell-broth, charcoal, incense &c, all as may be needed for this work. at f is placed a small brazen cauldron, heated over

ants and command them all. the assistant magus of art shall act as kerux in the circumambulations; he shall preside over the brewing of the hell-broth in the midst of the circle: he shall repeat such invocations as may be necessary at the command of the magus of art: and he shall prepare beforehand the place of the working. the magus of fires shall preside over all magical lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 we

seum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to consecrate this place with the holy fire. 174 "magus of the fires" mighty magus of art! all thy commands shall be obeyed and all thy desires shall be accomplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the pentagram of fire, saying] i exorcise ye, evil and opposing spirits dwelling in this creature of fire, by the holy and tremendous name of god the vast one, elohim: and in the name of mich

hat one flame the magical candle, and drawing over it the invoking pentagram of spirit active, he cries] bitom!9 [and then, drawing the invoking pentagram of fire, he says] i, in the names of bitom and by the names oip teaa pedoce,10 i consecrate thee, o creature of fire, to the service of the works of the magic of light [he lights from the magical candle the eight lamps, and the charcoal for the incense-burners, after which he casts incense on the coals in the censer and passes round the circle censing, saying] and, when after all the phantasms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of the fire [he passes to the centre of the circle and censes towards the four quarters, sayi

hb:lamed hb:shin hb:heh hb:taw hb:aleph :hb:mem-final hb:lamed hb:shin fra: p. constructed many other talismans besides this, a flashing tablet of the eagle kerub of jupiter for the purpose 197 of curing a certain lady i, mother of soror q.f.d.f, of a serious illness. extraordinary were its results. for having carefully celebrated the ritual he instructed soror q.f.d.r. to feed the talisman with incense, and water it with dew. this she neglected to do, the result being that when she placed the talisman on her sick mother, this venerable old lady was seized with a violent series of fits, and nearly died. q.f.d.r, however, reconsecrated the talisman, the result being that the lady i_ speedily recovered the whole of her former strength, and survived to the ripe old age of ninety- two. with a

es "libertas evangelii" shows free-will. the man with hb:vau and the dagger shows the "last result" hb:vau is taurus, the redemption. the dagger is the means. for "dei gloria intacta" is the end of all. and the bull with h and chain shows the burial and the earth, life and labour which accomplish all these things "legis jugum" shows destiny balancing free-will. 230 in the midst is hb:shin and the incense: now incense requires air, fire, water and earth for its being: thus the whole table is shown in hb:shin as the combination and centre of all, being the glory of the vast countenance. all this is brilliant and flashing "i.e, equilibrated in itself and therefore a fit recipient of the flashing light: and brilliance is purity and energy. 25 jechidah (spirit) neschamah chiah (water (fire) rua

ALEISTER CROWLEY EQUINOX EQ I 3 3

he limitless expanse, spanned by wings of thunder above the cosmic strife; i swear to thee by the voiceless dust of the desert, to soar above the echoes of shrieking life, and as an eagle to feast for ever upon the silence of the stars. 7. o thou flame-tipped arrow of devouring fire that quiverest as a tongue in the dark mouth of night; i swear to thee by the thurible of thy glory, to breathe the incense of mine understanding, and to cast the ashes of my wisdom into the valley of thy breast. 8. o thou ruin of the mountains, glistening as an old white wolf above the fleecy mists of earth: i swear to thee by the galaxies of thy domain, to press thy lamb's breasts with the teeth of my soul, and drink of the milk and blood of thy subtlety and innocence. 9. o thou eternal river of chaotic law

ALEISTER CROWLEY EQUINOX EQ I 3

calypse new-fledged on these reluctant lips! olympas. i tremble like an aspen, quiver like light upon a rainy river! marsyas. do what thou wilt! is the sole word of law that my attainment heard. arise, and lay thine hand on god! arise, and set a period unto restriction! that is sin: to hold thine holy spirit in! o thou that chafest at thy bars, invoke nuit beneath her stars with a pure heart (her incense burned 47 of gums and woods, in gold inurned, and let the serpent flame therein a little, and thy soul shall win to lie within her bosom. lo! thou wouldst give all_ and she cries: no! take all, and take me! gather spice and virgins and great pearls of price! worship me in a single robe, crowned richly! girdle of the globe, i love thee! pale and purple, veiled, voluptuous, swan silver-saile

et me rise, correct and firm, steady striding to the term, master of my fate, to rise to imperial destinies; with the sun's ensanguine dart spear-bright in my blazing heart, and my being's basil-plant bright and hard as adamant! marsyas. yonder, faintly luminous, the yellow desert waits for us. lithe and eager, hand in hand, we travel to the lonely land. there, beneath the stars, the smoke of our incense shall invoke the queen of space; and subtly she shall bend from her infinity like a lambent flame of blue, touching us, and piercing through all the sense-webs that we are as the aethyr penetrates a star! her hands caressing the black earth, 52 her sweet lithe body arched for love, her feet a zephyr to the flowers, she calls my name_ she gives the sign that she is mine, supremely mine, and

of heavy-tress d black: nothing's more rare of her than its thick massed glory over breast and back. it rolls and ripples, silver flecked, like moonlight on a misty sea, whose lifting surfaces reflect a sombre, ever-changing radiancy. i would compare the dusk, soft-stealing perfume of her hair to breezes on a southern summer eve, when the night-scented stock hangs drowsing on the air. its languid incense bids me half believe i pass the dreamy day in reveries, by some sleep-haunted shore of the hesperides. oh, the deep, dark eyes of her, half slumbrous depths of heavy lidded calm: there's naught i prize of her more than the shrouded silence they embalm. there's all the mystery of an enchanted pool, hid in brown woodlands cool; 130 profound, untroubled, where the lilies grow and the pale lot

hey behold" k. the magician saith "pass towards the north shrouded in darkness, o form of. into which i have elected to transform myself" then let him repeat the usual oration from the throne of the east, and then command the mystic circumambulation. l. now bring the form round to the south, arrest it, formulate it there standing between two great pillars of fire and cloud, purify it by water and incense, by placing these elements on either side of the form. m. passing to the west and facing south-east formulate the form before thee, this time endeavouring to render it physically visible; repeat speeches of hierophant and hegemon. n. same as l. o. same as m. p. pass to east of altar, formulating the form as near in the proportion of the neophyte as may be. now address a solemn invocation a

ALEISTER CROWLEY EQUINOX EQ I 4 2

is gives an idea to "chase" consciousness "i.e, find by the obvious series of experiments the spot in which the thoughts dwell. probably however this moves about. if so, it is a clear piece of evidence for the idealistic position. if not "thinking of it" equals "it thinking of itself" and its falsity will become rapidly evident. july 12th. 12.8 p.m. 12.19 p.m. pr n y ma 11 m [the best so far: the incense troubled me somewhat] 12.26 p.m. 12.57 p.m. 31 m. 30 breaks [mantra evolved into "tartsano."279 i was not in good form and suspect many breaks of long duration] i keep mantra going all day. 4.58 p.m. 5.9 p.m. pr n y ma 11 m. perspiration. 5.14 p.m. 5.25 p.m. pr n y ma 11 m. wound up with a grand pr n- y ma.280 5.28 p.m. 6.6 p.m. 38 m. 30 breaks [very tired towards end and difficult to get

ssion ineluctable, this power slave to its single end, to storm the tower that holdeth thee, who art authentic truth. o golden hawk! o lidless eye! behold how the grey creeps upon the shuddering gold! still i will strive! that thou mayst sweep swift on the dead from thine all-seeing steep- and the unutterable word by spoken. aleister crowley. 276 the violinist the room was cloudy with a poisonous incense: saffron, opoponax, galbanum, musk, and myrrh, the purity of the last ingredient a curse of blasphemy, the final sneer; as a degenerate might insult a raphael by putting it in a room devoted to debauchery. the girl was tall and finely built, huntress-lithe. her dress, close- fitted, was of a gold-brown silk that matched, but could not rival, the coils that bound her brow- glittering and hi

trid corpse indecently disinterred and thrust under our noses. the worst of it all is the very perfection of the wrappings. what a poet thompson might have been if he had never heard of christ or opium; if he had revelled in venice with its courtesans of ruddy hair, swan gracefulness, and tiger soul! instead, he sold matches in the streets of london; from which abyss a church meant warmth, light, incense, music, and a pageant of hope. to-day, as in the days of nero, christianity is no more than the slum-born shriek of the degenerate and undersized starvelings that inhabit the inferno of industrialism. so also thompson, impotent from abuse of opium, reviles shelley and byron for virility "o che sciagura essere senza cog- dirt, dogma, drugs! what wonder and what hope lies in the soul of man

e. let the flowers grow on thompson's grave; let none exhume the body! a. quiller, jr. 292 the eyes of st. ljubov: de la ratiboisiere's account of the typhlosophists of south russia by j. f. c. fuller and george raffalovich the eyes of st. ljubov i "tell it us! o tell us it" elph nor pistouillat de la ratiboisi re, the master magician, hearkened unto his disciples, who sat cross-legged around his incense-bowl. his lips parted in that unapeable grin of his, and he stopped his nostrils awhile with his two forefingers. then he blew on the charcoal and began "yes, i will tell it to you, intellectual infants, i will. listen. two hundred and one years ago- when i was thin and thirty- i chanced upon a couple, living in south russia. boy and girl they were still; but, as it were, they unwittingly

ir waxen images and replaced them on the shelf. then he turned to his disciples and shouted "sit down, ye workers of iniquity. did you feel the draught- or not? do not interrupt me again. and if anyone knocks again at the door, clear ye out of my visual path" they were all trembling with excitement and a mixed feeling of anger and desire for a power equal to his. elph nor blew on the charcoal and incense, turned out the lamp over the three crystal globes, so that they were now almost in utter darkness, and took up the thread of his narrative "the lady who now comes before the footlights fell short 302 of being a great hysterical countess tarnowska; she had many lovers who went mad over her body, and whom she "could" drive to drink- or to murder, but she had not done so; she had only driven

ALEISTER CROWLEY EQUINOX EQ I 4 3

merry men! for nothing is so void and vile as palamede the saracen" 72 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe's throat; his chant rolls in a magick moan; his head bows to the crown d goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers "lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile's upsurging flood! i cast thee down, oh crowned and throned! to black amennti's void profane. until mine anger be atoned thou shalt not ever rise again" 73 with firm red lips and square blac

urse comes back to sleep with him 'hath fallen himself to that profane whence none might ever rise again. dread torture racks him; all his bones get voice to utter forth his groans. the very poison of his blood joins in that cry's soul-shaking flood. for many a chiliad counted well his soul stayed in its proper hell. then, when sir palamedes came back to himself, the shrine was dark. cold was the incense, dead the flame; the slain babe lay there black and stark. what of the beast? what of the quest? more blind the quest, the beast more dim. even now its laughter is suppressed, while his own demons mock at him! 74 o thou most desperate dupe that hell's malice can make of mortal men! meddle no more with magick spells, sir palamede the saracen! 75 xxix ha! but the good knight, striding forth

ALEISTER CROWLEY EQUINOX EQ I 4

ross, etc, etc, went on an astral journey to 119 hong-kong. i found soror f. sitting or kneeling in a temple. on the altar were elemental instruments also symbol of golden dawn. she was waiting in awe, almost in fear. on my entering she saw me and started. then i heard the words "carry it" or "wish to carry; apparently with reference to idea of carrying away a physical token. the room was full of incense, 189 the four letters of the air line in the "little tablet of union" which unites the four great watch towers of the elements (see dr. dee's system, also golden dawn ms. entitled "the concourse of the forces" thus the t of nanta represents earth of earth- the empress of pantacles in the taro, and that letter is used as an initial for names of angels drawn from the earthy corner of the ear

ALEISTER CROWLEY EQUINOX EQ I 6 2

olin, sword (athena) brother aries "violet robe, spear (vulcan) brother capricornus "black robe, tom-tom, sword "a guard of" probationers "armed "mars is throned in the south, scorpio on his right, aries on his left. in the east is also a veil, behind which is sol in aries. in the north is capricornus, crouching, kept from the altar by the guard" 47 the rite of mars "charcoal in censer alight. no incense" brother sol "is concealed behind the veil in the east, enthroned upon the altar" mars, aries "and" scorpio "enthroned" bro. capricornus. 4444-1. bro. aries. 1-4444 [mars "reads the twelvefold affirmation from 963 [sor. scorpio "plays a short marital air<veil, and admits probationers and guests["the voice of mars is heard reciting the 91"st psalm

st toward earth, a miracle of flowers! down to the loveless sea where lay persephone violate, where the shade of earth is black, crystalline out of space flames the immortal face! the glory of the comet-tailed track blinds all black earth with tears. silence awakes and hears the music of thy moving come over the starry spheres. wrapped in rose, green, and gold, blues many and manifold, a cloud of incense hides thy splendour of light; hides from the prayer's distress thy loftier loveliness, till thy veil's glory shrouds the earth from night; and silence speaks indeed, seeing the subtler speed of its own thought than speech of the pandean reed [libra "returns" 84 venus. 7777777. saturn. amen. venus. 333-1-333. saturn. amen. venus. 1-55555-1. libra "and" pisces. amen. venus. brother saturn, w

ALEISTER CROWLEY EQUINOX EQ I 6

e answered simply "to this laudable end i have appointed a sufficiency of bisque kadosh at the cafe riche, followed by homard cardinal and truffes au champagne. with a savoury of my own invention. the truffes au champagne of the cafe riche are more to be desired than all the hashish dreams of all the wicked, and than all the divine dreams of all the good. we shall walk there, and drive back. this incense shall be kindled, and this lamp left burning" he took a strange object from a locked cabinet. it had flowered chased pipes of gold, copper and platinum, coiling about an egg of crystal. the three snakes met just above the egg, as if to bite or to kiss. rolles filled the egg with a pale blue liquid from a venetian flask, then pressed the heads of the serpents just a little closer together

ALEX SANDERS THE KING OF THE WITCHES

iculty in persuading his mother to part with him for the night, for she was delighted with the progress he had made in welsh and grateful to her mother for having taught him. as the moon rose, gran opened the kitchen curtains and let its light flood the kitchen. she had banked up the fire with small coal to deaden its glow and now she led alex into the centre of the circle. the air was heavy with incense burning in four bowls placed at intervals round the perimeter. she handed him his own athame and told him she was going to consecrate it. the boy had to lie flat on his back, the dagger on his bare chest; then shelowered herselfon to him, muttering incantations he had never heard before. he felt peculiar, his bare body pressed close to hers, but she was deadly serious and already he firmly

never had. wealth, luxury, leisure 'but you just said you mustn't ask for these things' interrupted joan 'i'm not going to ask for them. i'm going to demand them. all right, so the powers may turn against me in the end. well let them. i'll enjoy the present and to hell with the future-i'll make damned sure of the present first' all the while he was talking he was walking about the room collecting incense burners, swords, a white-hilted knife to match his athame, and a dish of water which he placed on the black antique dresser that his grandmother had left him. it had served her and her grandmother before her as a witches' high altar and now it served alex. by the light of candles he described a magic circle with his 34 sword, excludingjoan. when she made as if to speak he told her to keep

e to match his athame, and a dish of water which he placed on the black antique dresser that his grandmother had left him. it had served her and her grandmother before her as a witches' high altar and now it served alex. by the light of candles he described a magic circle with his 34 sword, excludingjoan. when she made as if to speak he told her to keep quiet or get out. the air became heavy with incense as he worked the spells and recited the words that would lead him from white witchcraft to black 'by all the powers i command the demons to bring me wealth, riches, power' joan sobbed quietly, not understanding all that was going on but realizing that her beloved brother was bargaining for his soul with the devil and that, in the end, someone would have to pay. 35 5 rsewftcbeb for two days

he others, and tried to still the shame he felt in his misuse of witchcraft. when the guests had gone to bed he would bring out his athame, de cribe, a witch's circle and chant the invocations that might bnng him peace. he prayed to the great god tosend him someone to love, someone who would love him in return, but not a candle flame would flicker; no breath from the outer world would disturb the incense. what would happen if ron heard of the true nature of these parties? there was a chance he might, though a remote one. he never came to riversdale unless invited, not wanting alex to feel under any obligation to him, and none of alex's friends mixed in the old-fashioned business milieu that ron favoured. a regular allowance was paid into alex's bank account on the first of each month; ifhe

chcraft, was different in that it could be practised by non-witches, and messages could come from beyond this world. at length it was agreed that the three of them, with the couple's twelve-year-old son, would co-operate. to work the 60 magic. they knew that it would take months ofpreparations before they could even begin the actual ceremony. they had to make ceremonial swords with brass handles, incense burners and diaphanous robes, and .had to prepare themselves by studying the symbols which would help them interpret any messages they might receive. night after night alex hurried to. his friends' house after work to teach and train them, but he wished that he could find means of furthering his witch knowledge. beyond his grandmother's teachingsso that he nlightincorporate witchcraft with

eve can be petitioned to help and advise those mortals who follow the correct rituals. bill and eunice agreed to let theirtwelve-year..oldson be used to draw the power; a virgin child representing purity i believedto find favour with the spirits. fora week beforehand they .had been .makiilgptepara#ons, the most arduous.ofwhich wasthe gatherin offourpolinos of rose petals to be dried and made into incense. they could.be picked only betwe,en the early tnorninghours oft\vo and three, according to the magic ritual, and as they had.noroses oftheir own,the coven madeforays intog rdensallover eneighbou1' hood until there was not a rose to be seen in the entire district' they.charted an elaborate circle surrounded.by. pentacles and the symbolitwatchtowers. the child sat.a little' apart,ll1 a small

ALEXANDRIAN BOOK OF SHADOWS OCCULT

y with wand upon r. breast, l. breast, womb and upon the same three places again. as he finishes the invocation, he spreads his arms in adoration (still kneeling) and says: hp: hail, aradia! from the amalthean horn pour forth thy store of love; i lowly bend before thee, i adore thee to the end, with loving sacrifice thy shrine adorn. thy foot is to my lip [kiss, my prayers upborne upon the rising incense smoke; then spend thine ancient love, o mighty one, descend to aid me, who without thee am forlorn. hp stands and takes a step back. all adore in silence as hps traces invoking earth pentagram in air before them with athame, saying: hps: of the mother, darksome and divine, mine the scourge, and mine the kiss, the five-point star of love and bliss- here i charge you, in this sign. this comp

ace, and the grace of the lady cerridwen. let it be in the same place and the same time as our beloved ones, and may we meet, and know, and remember, and love them again! descend, we pray thee, on thy high priest and servant, n. hps goes to the hp and, with wand, draws the five-point star upon his breast and upon the crown 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

ders lectures, with a few obvious errors removed. the ways of making magic the [eight pointed asterisk] sign on the athame is said to represent, among other things, the eight paths which all lead to the center and the eight ways of making magic, and these are: 1. meditation or concentration. 2. chants, spells, invocations. invoking the goddess, etc. 3. projection of the astral body, or trance. 4. incense, drugs, wine, etc. any potion which aids to release the spirit. 5. dancing 6. blood control. use of the cords. 7. the scourge. 8. the great rite. you can combine many of these ways to produce more power. to practice the art successfully, you need the following five things: intention. you must have the absolute will to succeed, the firm belief that you can do so and the determination to win

f the flesh were practiced which resulted in visions. in the east 'tis tried with various tortures whilst sitting in a cramped position, which retarded the flow of blood; these tortures, long and continued, gave good results. in the art, we are taught an easier way, that is, to intensify the imagination, at the same time controlling the blood supply, and this may best be done by using the ritual. incense is good to propitiate the spirits, also to induce relaxation to the aspirant and to help build up the atmosphere which is necessary for suggestibility. myrrh, gum mastic, aromatic rush roots, cinnamon bark, musk, juniper, sandalwood and ambergris, in combination, are all good, but the best of all is patchouli. the circle being formed, and everything properly prepared, the aspirant should f

ether, and may all the curses of the mighty ones be on any who make such an attempt. remember, the circle properly constructed is ever necessary to prevent the power released being dissipated; it is also a barrier against any disturbing or mischievious forces; for to obtain good results you must be free from all disturbances. remember, darkness, points of light gleaming amid the surrounding dark, incense and the steady passes by a white arm, are not as stage effects but rather they are mechanical instruments which serve to start the suggestion which later unlocks the knowledge that it is possible to obtain the divine ecstacy, and so attain to knowledge and communication with the divine goddess. when once you have attained this, ritual is needless, as you may attain the state of ecstacy at

hes' way, from gbg's text b/c bos. the working tools there are no magical supply shops, so unless you are lucky enough to be given or sold tools, a poor witch must extemporise. but when made you should be able to borrow or obtain an athame. so having made your circle, erect an altar. any small table or chest will do. there must be fire on it (a candle will suffice) and your book. for good results incense is best if you can get it, but coals in a chafing dish burning sweet-smelling herbs will do. a cup if you would have cakes and wine and a platter with the signs drawn into same in ink, showing a pentacle. a scourge is easily made (note, the scourge has eight tails and five knots in each tail. get a white-hilted knife and a wand (a sword is not necessary. cut the marks with athame. purify e

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

matter whereby initiates of a certain mystic type make the "great approach" 9. devas of all degrees and vibratory capacity who make up the bulk of the desire forms of every kind. 10. the devas of transmutative force. they are a peculiar group of devas who embody the "fires of transmutation" and are called by various names, such as: the furnaces of purifications. the melting elements. the gods of incense. it is impossible to enumerate more now, and likewise profitless and it has only been deemed advisable to bring these many types of deva substance to the notice of students on account of the pre-eminent importance of the astral body in the three worlds. it is by the domination of these deva lives, and the "transmutation of desire" into aspiration, and by the purificatory fires of the astra

ALICE A BAILEY05 THE LIGHT OF THE SOUL

e astral and mental planes. it might, therefore, be observed that (for the seeker after truth) incarnation, intense desire and meditation are the three permissible methods, and the only ones to be practised; drugs and words of power or mantric incantations are the tools of black magic and concern the lower powers. the question might here be asked, is it not true that words of power and the use of incense form part of the ceremonies of initiation and therefore are used by initiates and aspirants. certainly, but not in the sense understood here, or for the purpose of developing psychic powers. the masters and their disciples use words of power in order to deal with the non-human existences, to invoke the aid of the angels, and to manipulate the building forces of nature, and they employ herb

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

man will be found to respond) may later constitute also a part of the ritual of transition accompanied by the anointing with oil, as preserved in the catholic church. extreme unction has an occult, scientific basis. the top of the head of the dying man should also symbolically point towards the east and the feet and the hands should be crossed. sandalwood only should be burned in the room and no incense of any other kind permitted, for sandalwood is the incense of the first or destroyer ray and the soul is in process of destroying its habitation. this is all i can at this time communicate on the subject of death for the consideration of the general public. but i conjure all of you to push the study of death and its technique as far as possible and to carry forward occult investigation of

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

ht use of speech, settle all differences, and thus change the mode of animal initiation, whether this refers to the animal kingdom or to his own animal body. in the fourth kingdom the emerging quality is that aspect of synthetic love or understanding which is the intuition. this intuition is a quality of mental matter and of the "chitta" or mind stuff. man is also intended to be radio-active; the incense or the perfume of his life must ascend- 125- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust and thus attract the attention of the initiating factors which wait to lead him to liberation. these factors are the fire and the members of the fifth kingdom in nature. the growing purpose of his animal form must give place to the dynamic will of the spirit

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ental have to be offered in sacrifice, worship and as a free gift to the "christ within" before that christ can demonstrate through the disciple and initiate as he wishes to do. gold is a symbol of the material nature, which must be consecrated to the service of god and of man. frankincense symbolises the emotional nature, with its aspirations, wishes and longing, and this aspiration must rise as incense to the feet of god. incense is also a symbol of purification, of that burning which removes all dross and leaves only the essence for the blessing of god. myrrh or bitterness relates to the mind. it is through the mind that we suffer as human beings, and the further the race progresses and the more the mind develops, the greater seems the capacity for suffering. but when suffering is seen

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

y stages. 2. the use of the protective formula. 3. group formula for the dissipation of glamour. the work done by the individual in dealing with his personal problems of glamour will greatly facilitate the preparatory work of the group. you will note that in outlining to you this work, i make no reference to the type of room, to the position of the group members, to posture assumed, to the use of incense, or to any of the paraphernalia which so many occult groups deem of importance. the set physical rituals are today (from the angle of the hierarchy) entirely obsolete and of no importance where disciples and advanced aspirants are concerned. they are of value to the little evolved in whom the sense of drama has to be developed and who need external aids, and they do provide a setting which

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

were surrounding them and bowing. through his interpreter, mr. carpenter made inquiries and was told that the lama was the abbot of a monastery across the tibetan frontier and that he had come down especially to speak to mr. carpenter. the abbot told him that he was interested in the work that we were doing and asked after me. he inquired about the arcane school and gave him two large bundles of incense for me. later, mr. carpenter saw general laden lha at darjeeling. the general is a tibetan, educated in great britain at public school and university and was in charge of the secret service on the tibetan frontier. he is now dead but was a great and good man. mr. carpenter told him of his experience with this lama and told him that he was the abbot of a certain lamaserie. the general flatl

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

g man will be found to respond, may later constitute also a part of the ritual of transition, accompanied by the anointing with oil, as preserved in the catholic church. extreme unction has an occult, scientific basis. the top of the head of the dying man should also symbolically point towards the east, and the feet and hands should be crossed. sandalwood only should be burned in the room, and no incense of any other kind permitted, for sandalwood is the incense of the first or destroyer ray, and the soul is in process of destroying its habitation- 271- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust a treatise on white magic, page 505. if there is one factor aspirants recognise, it is the need of freeing themselves from the great illusion. arjuna knew

ANALYSIS OF THE 5 6 INITIATION

dagger is the tool through which the adept/hierophant must cut through the restriction of the true will. 8 dei inacta gloria, the "unsullied glory of god" is the end of all things. the bull and chains are life, work, labor, burial, and earth. legis jugum, the "yoke of the law" is the balance between destiny and free will "it is appointed once for a man to be born and once for a man to die" c and incense are in the middle of the altar. this is the glory of arik anpin. the altar is a symbol of flashing and brilliance. it is equilibrated in itself and therefore a fitting recipient of the flashing light, glowing brilliance, purity and balanced power. all kneel. the higher is invoked again. the aspirant is now fixed in trapt and looking upward to rtk. at this moment, the aspirant is no longer

ANTINOMIANISM

ent egyptian philosophical and religious cults. particularly we see this in the reflections of the ancient setian priesthoods of egypt which have been integrated into other lines of philosophical thought. as previously stated, the differentiation between the lhp and the rhp is one of intent. for instance, in the church of rome (catholic) ritual is utilized. all the elements- altar, bell, candles, incense etc, form the components of ritual. however, if you were to read howard stanton levee's (a.k.a. anton szandor lavey "satanic bible" ritual is also utilized using those same elements. the difference lies within the intention of the participants. therefore, the technology itself does not distinguish one methodology from the other, rather the perceptions and cognitive structures of how these

APOCALYPSE MOSES

site paradise and the angels say to him "what wouldst thou have us to do, adam "3 and your father saith to them "behold, ye cast me out. i pray you, allow me to take away fragrant herbs from paradise, so that i may offer an offering to god after i have gone out of paradise that he hear me" 4 and the angels approached god and said "ja'el, eternal king, command, my lord, that there be given to adam incense of sweet odour from paradise and seeds for his food" 5 and god bade adam go in and take sweet spices and fragrant herbs from paradise and seeds for his food. 6 and the angels let him go and he took four kinds: crocus and nard and calamus and cinnamon and the other seeds for his food: and, after taking these, he went out of paradise. 7 and we were on the earth. chapter 30. 1 now then, my ch

orne by four bright eagles (and) it were impossible for any man born of woman to tell the glory of them or behold their face 3 -and angels going before the chariot- and when they came to the place where your father adam was, the chariot halted and the seraphim. 4 and i beheld golden censers, between your father and the chariot, and all the angels with censers and frankincense came in haste to the incense-offering and blew upon it and the smoke of the incense veiled the firmaments. 5 and the angels fell down and worshipped god, crying aloud and saying, ja'el, holy one, have pardon, for he is thy image, and the work of thy holy hands' chapter 34. 1 and i eve beheld two great and fearful wonders standing in the presence of god and i wept for fear, and i cried aloud to my son seth and said, 2

BAPHOMANTIS LUCIFERIAN SATANIC MASS

was going to be one of destruction. i offer no seeapology. this is a rite to cause change. it is only "black" in the sense that you are causing change to a weaker will whose objective is to enslave you to their particular borg god. love is the law, love under will. in illuminated iconoclasm, panoptebaphomantis luciferian\satanic mass (for 1-2 practitioners) if indoors, preperation of the temple: incense to be burnt (peferably hazel, chalice of strong wine, black candles (if using circle candles may be color coded represenitive of the 4 elements, wafer\bread on the altar two candles, one on the left (black, one on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right place the daggar

to thee. may i gain strength through you and knowledge to serve you better! so be it! place paten(host) back on altar. pick up chalice raise it up towards the inverted pentagram and say: i offer the chalice of desire that it may arise in thy sight of thy majesty for my use and gratification and be pleasing unto thee. to satan, giver of youth and happiness! place chalice back on alter and spinkle incense onto the burning coals of incent burner while saying: may this incense rise before thee, infernal lord and may thy blessing descend upon me. pick up the pitcher of water and pour the water into bowl with a slight bit of graveyard earth and say: cain wonderd through the desert of nodd. as cain approached death from the desert heat, the ground parted and water sprung up. and cain partook of

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

ine its symbolic designation once it is consecrated as a sacred object. this expansive utility is the reason tormas are used in practically every tibetan ritual.126 lastly, objects known as magical pills (ril bu) are made from various substances, such as herbs and animal dung, to be consumed by the performer during the ritual for protective and empowering purposes. other more common offerings are incense, flowers, perfume, and music. the warlord s tantra the warlord s tantra is an early sixteenth-century nyingma terma root text and is the oldest known text on tsiu marpo and attendant rituals. chapter 2 of this study culls the key portions of tsiu marpo s mythic history from this text, but that history is only one chapter of the full terma. this reveals that, though his history is important

pons. the text suggests that all of these items are placed within a larger constructed palace, though the details on the construction of this palace are not provided. the main effigy also appears to represent an offering to tsiu marpo, as the fifth chapter of the tantra details. other material preparations include molding torma offerings and arranging the other less abstract offerings of flowers, incense, and purified scented water. the torma offerings specifically involve seven molds symbolic of food offerings that will be given to the seven riders during the ritual. all of this is in effort to localize the deities in temporal space, a process that is further aided by the visualizations that fill the text and are performed mentally by the ritual performer. 1.14 chapter 4: mantra the fourt

tails. 2.3. s.dhana of violence demon offerings the next s.dhana is the primary ritual text, detailing the various offerings for the seven riders. the purpose of this text is to increase the offerings to the seven riders in order to secure their protection. these offerings, many of which are described in sanskrit-transliterated tibetan, 81 include tormas, sacred pills, nectar and blood oblations, incense, flowers, perfume, and food offerings, as well as music. this happens to be the first explicit mention of music as accompanying these ritual programs. 2.4. violence demon invocation and history the third s.dhana is an invocation specifically to the six riders who accompany tsiu marpo as well as their individual entourages. this section provides a great deal of the iconography of these figu

the purpose of tsiu marpo s detailed iconographic descriptions is to assist the intense visualization process that is an important requisite in imbuing these ritual activities and the implements involved with an internal substance and external aura of sacrality. this descriptive segment ends with a clear indication of the role of musical accompaniment in this ritual, requesting music, whistling, incense smoke, and the sounds of a thigh-bone trumpet (rkang gling. 1.3 ritual offerings after these steps have been established, the process of offering can begin. the first set of offerings consists of a series of drinks, either of beer or blood. these offerings are meant to refresh tsiu marpo so that he may more effectively protect the buddhist teachings and perform proper activities. the next

fan on its lid; the food consists of small amounts of rice or grain provided by the sponsor; and a bowl of flower petals is nearby. a chalice for beer is also nearby and is filled by the sponsor. indeed, outside the grounds of the temple, there was a vendor selling various offering items that someone could purchase and add to the petition they wished to sponsor. these items include beer, juniper incense, flowers, and grain; beer was the most abundant item for sale and was sold in plastic bottles. 1.3. reconsecration offerings this offering appears to be a reference to preexisting tormas and offerings. what is meant by this is that the tormas (figure 22) and chalices of beer143 that are constantly present within the chapel are reempowered to be offered up once again to these deities. again

nd painters create no images of pehar. this angered pehar and he retaliated by turning into a young boy who offered his assistance to the monastery painters. once the monastery was completed and all the frescoes were painted, the painters were grateful to the young boy. they asked the boy how they could repay him, and he replied that he wanted them to paint a picture of a monkey holding a burning incense stick somewhere in the monastery. the painters were perplexed by this odd request but complied. late one night afterward, pehar shed his form of the little boy and possessed the image of the monkey. so doing, he burned the monastery down with the incense stick.221 in response, the infuriated zhangtselwa subdued pehar through ritual means and imprisoned him in a thread-cross (mdos. a thread

BLACK SERPENT1

rn demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave the dagger through the smoke. finally, invite the fifth element (satan, spirit) from the center of the ritual space. kneel at the altar in prayer "

gger through the smoke. finally, invite the fifth element (satan, spirit) from the center of the ritual space. kneel at the altar in prayer "we pray thee lucifer, bestow upon us the strength of your design. let the eagle bring us a new understanding. your light shall be our protection and guide us through this life to enlightenment. we are as the wind. we humbly pay homage to thee in our offer of incense that you may know our respect for your vast strength. we offer requests of knowledge and reflection that we may employ your creation to do so. hail lucifer. lord and master of enlightenment" then comes the typical ritual body in which requests of concentration, knowledge, intellect, and purification are burned at the altar (i.e. a bowl, incense burner, or bonfire) the ashes must be crushed

ification are burned at the altar (i.e. a bowl, incense burner, or bonfire) the ashes must be crushed to a fine powder and later dispersed in the wind. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail lucifer. lord and master of air. we thank thee for being present at our ritual. we bid you, go in peace" oleum and incense of the quarter: lucifer by j. thorp an oleum is a specialized oil made with herbs, flowers, roots, and resins that are used as offerings to the demons/deities. incense is an herbal mixture that is used in ritual for a purpose, adoration/worship, or meditation. it is made of whole herbs, flowers, roots, and resins and is non-combustible. lucifer oleum olive oil black mustard seed lemon peel

ucifer by j. thorp an oleum is a specialized oil made with herbs, flowers, roots, and resins that are used as offerings to the demons/deities. incense is an herbal mixture that is used in ritual for a purpose, adoration/worship, or meditation. it is made of whole herbs, flowers, roots, and resins and is non-combustible. lucifer oleum olive oil black mustard seed lemon peel poppy seed alum lucifer incense benzoin resin wormwood goldenrod lavender cinquefoil 5 close the ritual as normal. if practicing solitary- change all "we" to "i" also- the prayer can be done with a single candle if you lack the space, time, or supplies to do a drawn out ritual. recipes for the celebration an easy way to keep the celebration headache free is to delegate cooking responsibilities. let people bring appetizer

s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. april 30th the alter must face the west most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. belial first and working clockwise leaving leviathan for last. an incense of calamus and frankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for leviathan and dip the dagger into the water and sprinkle it above each candle. finally, invite the fifth element from the center of the ri

ay homage to thee in our offer of sea salt and water that you may know our respect for your vast strength. we offer requests of healing and emotional balance that we may employ your creation to do so. hail leviathan. lord and master of water" then comes the typical ritual body in which requests of healing and emotional balance are burned within the alter or primary ritual space fire (i.e. a bowl, incense burner, or bonfire) use the remaining water to put out the fire once the requests have been burnt. the ashes must be crushed to a fine powder and later dispersed in running water (i.e. ocean, stream. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail leviathan. lord and master of water. we thank thee for bein

BLAVATSKY H P COSMOGENESIS

it means that all the worlds or sidereal bodies (always on strict analogy) are formed one from the other, after the primordial manifestation at the beginning of the "great age" is accomplished. the birth of the celestial bodies in space is compared to a crowd or multitude of "pilgrims" at the festival of the "fires" seven ascetics appear on the threshold of the temple with seven lighted sticks of incense. at the light of these the first row of pilgrims light their incense sticks. after which every ascetic begins whirling his stick around his head in space, and furnishes the rest with fire. thus with the heavenly bodies. a laya-centre is lighted and awakened into life by the fires of another "pilgrim" after which the new "centre" rushes into space and becomes a comet. it is only after losin

ere are some who still believe so, whether from christian or kabalistical considerations, then the zodiac is clearly mentioned in ii kings, xxiii. 5. before the "book of the law" was "found" by hilkiah, the high priest (xxii, the signs of the zodiac were known and worshipped. they were held in the same adoration as the sun and moon, since the "priests, whom the kings of judah had ordained to burn incense. unto baal, to the sun, moon, and to the planets, and to all the host of heaven" or the twelve signs or constellations, as the marginal note in the english bible explains (see ii. kings xxiii. 5, had followed the injunction for centuries. they were stopped in their idolatry only by king josiah, 624 years b.c. the old testament is full of allusions to the twelve zodiacal signs, and the whol

BLUE EQUINOX

7. moreover i behld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. 9. yea! i gave her of the flower of my youth. the equinox 72 10. but she stirred not; only by my kisses i defiled her so that she turned to blackness before me. 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body

unto the zelator, nor unto the practicus, nor unto the philosophus, nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contaminated by the incense of them that adore the queen of night. 20. thou shalt dwell among the people as a precious diamond among cloudy diamonds, and crystals, and pieces of glass. only the eye of the just merchant shall behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. thou shalt be ever the heart, and i the serpent will coil close

retical; for initiation is overseen from the third order, where no error may endure..o.m. the equinox 132 as this cannot be done with comfort, in this country (england, let your chief practice take place an hour or half an hour before your breakfast hour. 4. if possible set apart a room wherein to carry out your exercises; keep it clean, and only keep in it objects which please you; burn a little incense in the room before beginning an exercise; keep the room holy to yourself, and do not allow yourself or another to do anything unbalanced in thought or action in it. in will and deed make this room a temple and a symbol of that greater temple which is your higher self. the exercises the first exercise rise to time, and without undue haste, wash and dress, robe yourself and enter the room yo

ning an exercise; keep the room holy to yourself, and do not allow yourself or another to do anything unbalanced in thought or action in it. in will and deed make this room a temple and a symbol of that greater temple which is your higher self. the exercises the first exercise rise to time, and without undue haste, wash and dress, robe yourself and enter the room you have set apart; burn a little incense and turning to the east repeat some simple orison such as .may the light of adonai arise within me, may it guide me through this day and be as a lamp to lighten my darkness. then make a general confession, as shortly as possible, of your last day.s work and enter it in your diary, after which sit down in a comfortable position and do the following. with your hands upon your knees and your

it is finished. amen. one last note occurs to me before i wrap up this book and seal it and address it to f. in whose hands it will be safe. i looked into the eyes of a little child this evening. does the answer lie there? sep. 5th, 12:26 p.m. it is over. i have unsealed the package and once more opened the book. this time it will be but a short entry. very quietly i knelt; i did not robe or burn incense. i just took with me the memory of the little child who had looked into my eyes as i kissed its forehead. very the equinox 136 quietly i asked my question. i rose and lay upon the bed, and soon the answer came. it came quite silently, and at first i thought i must be mistaken, i had (it seemed) heard it so many times before. no other answer came, so i went out into the streets and along my

the beginning of the reflection of thee. o god, wrap me utterly away, beyond even this bliss. let me be utterly consumed in thine essence. amen. liber clxv 155 however, on the day, the 12th of october, when he came actually to use his invocation (prepared and illuminated during his retirement) expecting the result might occur, he writes as follows: at precisely 6:50 i entered the temple, lit the incense and robed. all being in order i knelt in prayer and at 7 p.m. i arose and performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited

BOOK OF ENOCH

time with more detail. from-24.3 to 25.6, there are the fragrant trees. these sound like cannabis to me. the description at 25.6 of "drawing the fragrance into the bones, is quite an apt description of smoking it. the part where it says, at 25.4 "no one will have authority to touch it, could represent the present prohibition. at 31.1 enoch mentions galbanum, this is one of the ingredients of the incense that was to be burned on the incense altar in the tent of appointment, exodus 30:34. also, at 32.3-6, the tree of wisdom also sounds like cannabis. here we get a new insight into the adam and eve story. at 33.3-4, enoch mentions how uriel gave him notes on astronomy. these notes are in this book as sections 13, 14, and 16. the angel zotiel is mentioned at 32.2, east of the red sea, there a

desert. 28.2] but it was full of trees from this seed and water gushed out over it from above. 28.3] the torrent, which flowed towards the northwest, seemed copious, and from all sides, there went up spray and mist. 29.1] and i went to another place, away from the wilderness; i came near to the east of this mountain. 29.2] and there i saw trees of judgment, especially vessels of the fragrance of incense and myrrh, and the trees were not alike. 30.1] and above it, above these, above the mountains of the east, and not far away, i saw another place, valleys of water, like that which does not fail. 30.2] and i saw a beautiful tree, and its fragrance was like that of the mastic. 30.3] and by the banks of these valleys i saw fragrant cinnamon. and beyond those valleys i came towards the east. 3

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ritual, you will do so from the east, so if your room is rectangular rather than square you might wish to leave extra room on that side (see figure 2.2 for example. closets, for the storing of your craft supplies, might also be placed in this larger area. unless you live alone, or share your beliefs with everyone in your home, you will need closets that can be locked. you will be storing candles, incense, charcoal, wine and, most importantly, your working tools and book. of course, if you can lock the room itself then it is possible to leave your altar permanently setup and have your supplies on open shelves. actually this is much the better arrangement. decoration of the temple room is a matter for individual taste. it can vary from all walls being done in a neutral color, to vivid realis

t is there will wash away all grief. for smoothness follows in the wake, and quiet and peace and love- are all around in freshness new, come down from clouds above. all evil go, flow out from here and leave all fresh and plain. let negativity not come into this room again. for love i now find all around, so soft, so still so sure; i can perform my rituals as peace and quiet endure" now light some incense. stick incense or cones will do but you will find that, for ritual and magickal work, it is better to burn powdered incense on a charcoal bric-quet, in a hanging censer (more on this below. go again about the room, this time swinging the censer in each and every corner. again say the lines you said when you sprinkled the water. but what if you do not have a whole room to dedicate as a temp

s looks somewhat incongruous. this is one of the reasons a tree stump is so ideal. in fact a beautiful altar can be made by putting legs on a section of tree-trunk. the legs should be glued on. one such altar i have seen was made truly beautiful by the maker a craftsman in both senses carving figures of the god and the goddess into the legs. the "altar furniture" consists of a candle, or candles; incense burner (known variously as a "censer" or "thurible; two dishes, one for salt and one for water; libation dish; goblet(s; and figures to represent the deities. of course this is not a hard-and-fast list. feel free to add or subtract according to your needs (it is understood, also, that individual traditions dictate certain items, e.g. gardnerian has cords and a scourge. most witches "do the

eeds (it is understood, also, that individual traditions dictate certain items, e.g. gardnerian has cords and a scourge. most witches "do their thing" in the evenings (not a necessity, of course) and so illuminate with candles around the circle and on the altar. a candle on the altar is also helpful so that you can read from the book of rituals. whether you have one candle or two is up to you. an incense burner is pretty much a necessity. incense has been used in religious rites for thousands of years. the old belief was that the smoke of the incense carried your prayers up to the gods. certainly it adds immeasurably to the atmosphere of the ritual. since there is frequent need to move the incense-burner about the circle (e.g. to cleanse, or "cense" the circle itself during the consecratio

sed in religious rites for thousands of years. the old belief was that the smoke of the incense carried your prayers up to the gods. certainly it adds immeasurably to the atmosphere of the ritual. since there is frequent need to move the incense-burner about the circle (e.g. to cleanse, or "cense" the circle itself during the consecration part of a ritual, a simple dish to hold a cone or stick of incense is not ideal. it is far better to have a hanging (swinging) censer. these can be bought or can be made. a special charcoal briquet is then placed in the censer and lit, then powdered incense is sprinkled on the charcoal. this is much more economical than burning cones or sticks and one briquet will burn for two hours or more. both briquets and powdered incense can be bought at most church

can be made. a special charcoal briquet is then placed in the censer and lit, then powdered incense is sprinkled on the charcoal. this is much more economical than burning cones or sticks and one briquet will burn for two hours or more. both briquets and powdered incense can be bought at most church supply stores. there is nothing against cones or sticks, of course, if you prefer them. choose an incense that you enjoy; nothing too sweet and sickly. if you feel you must have a specific incense for a particular ritual, fine, but generally i find it doesn't make any difference which ones you use. i personally enjoy a good sandalwood or frankincense or one of the better "high altar" mixtures of the christian church. incidentally, if you have nothing else, you can burn incense in any saucer-li

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

regenerate the innate healing abilities both of the human body and the planet. what magick does not do is provide quick fixes with a twinkling of stardust. it does not produce a faerie godmother, who turns up with a shimmering frock and a platinum credit card to pay the taxi fare home if the handsome prince is short of money and the faerie coach has crumpled into a pumpkin. after the candles and incense have burned through and we sit, exhausted but exhilarated after sending our wishes to the cosmos through dancing or chanting, we then have to use every effort, every talent at our disposal, to make those wishes come true on the earthly plane. the psychic kick-start provided by the magick must be used to translate the magical thoughts into actuality. so we must work overtime with new enthus

ons as earthly issues can intrude on even the most spiritual gathering. another good time is afterwards when you are eating and drinking and so are relaxed and full of good feelings. even then, have a short collective rite before you separate. you can decide what equipment you need to buy at these planning meetings and one person can act as co-ordinator. set up a joint fund for candles, crystals, incense, etc, and appoint one person to check and replenish supplies. large supermarkets have an amazing array of candles, incenses and oils, as do gift shops and herbal pharmacies, while on the internet there are a vast number of new age mail-order outlets. i have also listed some in the back of this book. appoint one person to organise a specific festival and to act as high priest or priestess f

txt friends. remember, too, that sometimes the most reticent member may prove the most dynamic at singing chants and raising energies. you may discover that particular members have special gifts -perhaps for leading the dancing or creating spontaneous rituals- but it is important that the most forward members do not take all the leading parts, leaving others to polish the chalice and sweep up the incense. when you admit new members, you may decide to allow an initial time before the person decides to commit themselves -sometimes even the nicest people can bring personality mismatches that can make harmony difficult, even when dealing with rituals and with goodwill on all sides. you may also find that one personality automatically assumes leadership and if this does not prove beneficial, it

e today as they ever were. whatever the aim of your magick may be, if you look around your home, garden, workshop or even office, you have the necessary tools for the spells you require. what is more, rooted as they are in domesticity and the daily world, these implements could not be safer: fruit, vegetables, salt, sand, seeds, flowers, coins, pots and jars, together with your crystals, candles, incense and oils, and perhaps a few coloured scarves or ribbons to tie knots. whether your spell is small and personal, or vast and universal, whether you are working to attract love, harmony in the home, prosperity or fertility for yourself or loved ones, for people in the wider environment or the planet, these are all you need [insert pic p034] seite 17 wicca01.txt- thoroughly modern magick not

d danced in circles under the moon or round sacred fires on one of the old festivals to bring fertility to land and people, but most of their magick was done by firelight or the light of smoking tallow candles in a cramped living room or in muddy fields. it is a serious mistake to regard informal spells as inferior to the kind of magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magi

concentration is the key to this first stage. the action this is the stage where you use actions to endow the symbol with magical energies. this is part of the continuous process of translating your magical thoughts and words from the first stage, the inner plan, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces seite 20 wicca01.txt by using the appropriate tools and substances. similarly, you might be

CASTING THE CIRCLE

contacts (removed) index of spells (removed) seite 181 wicca01.txt index (removed) end seite 1 casting the circle (luciferian) by michael ford draw circle in flour if not painted in temple. place a candle in each of the four cardinal directions. the altar can be on the ground, a table, rock or such. the altar should be in the center or just north of center of the circle. light the candles and the incense. the ritual facing north, the high priest and priestess kneel in front of the altar with him to her right. she puts the bowl of water (mixed with the ashes of the dead or grave soil) on the altar, places the point of her athame in it and says "i exorcise thee, o creature of water, the my sacred will exorcises from this all things unwilling to manifest according to my desire. bring the warm

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

anity and supernaturalism was openly acknowledged. the churches drew from a variety of cultural and religious sources, including roman catholicism, caribbean vodou, italian american folk tradition, and african american conjure and hoodoo. regarding the new orleans churches, hurston wrote in 1932 that "in addition to herbs, reptiles, and insects [they] make\ 115\ use of the altar, the candles, the incense, the holy water, and blessed water of the catholic church.that being the dominant religion of the city and state" another reporter observed of these churches that while they publicly disavowed conjure and hoodoo, most of the spiritual ministers in new orleans maintained practices that were virtually identical to those traditions "all present day mothers [spiritual church leaders] deny they

COLLIER IRENE CHINESE MYTHOLOGY

he full moon (the harvest moon to westerners) always appears much bigger than usual. it was customary to have moon-watching parties, and offerings are still made to the moon. and paper lanterns are in abundance. the autumn equinox marks the time of the year when nights become longer than the days, and as the moon symbolizes the yin, or feminine force, the rituals are performed by women, who offer incense and food at altars in the open air.3 mythology expert alexander eliot points out the universal fascination with lunar myths: lunar mythologies are often even more dramatic [than solar myths. for while the sun always remains the same, the moon waxes and wanes disappearing, only to come to life again after three moonless nights.4 hsi wang mu is a constant presence in chinese myths. professor

the villagers all admired her bravery for attempting the journey to such an isolated place. the trail was steep and rocky. cheng felt alone in the world as she wound her way around the narrow, stony path. her chest hurt as she breathed the cold, thin mountain air. in her pocket quietly jingled a string of coins, her meager earnings from selling embroidery in the market. she hoped to buy prayers, incense, and fruit for the temple goddesses. cheng had to dodge branches and avoid disturbing the rocks in the road. she was careful to tread lightly on the 87 the unicorn s prophecy ground because she wanted to make as little noise as possible. she did not want to attract the attention of hungry tigers that roamed the hills, ready to pounce on easy prey. even worse, bandits might find her. once

DARK GODS

major key for invoking chant. manifestations often are accompanied by a smell similar to rotting flesh. aosoth: dark female force. works of passion and death. the name should be vibrated. azanigin: mother of all demons who lie waiting in earth. key of b minor. very useful to invoke in works of personal destruction. shaitan: long held to be an earth bound representative for the dark gods. perfume/incense sulphur. name to be vibrated. stone opal. nekalah: collective name for race of dark gods. name to be vibrated in manner similar to atazoth. ga wath am: vibration of this releases powerful energies. a key (when used with a crystal tetrahedron) to all the dark forces of the abyss. not to be vibrated without careful preparation. according to tradition the words means `the power within me is g

DEMONIC BIBLE

also serves as a separation between your old life and new life. as a new born infant emerges from the fluid of the womb to a new life, so will you emerge from the waters of leviathan to be reborn in the image of satan. these rites do not require an altar, sword, dagger, bell, gong, robe, wand, or any other ritual implement. although not essential to these rites, you may choose to burn candles and incense. if this is done, only black candles should be used. any "dark" or "evil" incense may be used in these rituals but i recommend patchouli or sandalwood. you will require a piece of paper, a pen, and a plate on which to place the burning parchment on the night you burn the pact giving your body, mind, and soul to lucifer. you will also require a bowl of water on the night you perform the bap

ardian demon every night. all of 3th lunar month: invoke satan every night. all of 4th lunar month: invoke lucifer every night. all of 5th lunar month: invoke belial every night. all of 6th lunar month: invoke leviatan every night. etc. nightly ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources. 3. light candle(s. 4. light incense; place incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. recite any preliminary statements("i have crossed the gates of hell. etc. 7. recite incantation three or more times; until satisfied that the alignment has been formed. 8. drink from chalice as a sign of communion with the forces of darkness. 9. extinguish candles

ised through the sexual act rather than the act itself which is integral to the ritual. if either participant is motivated by objectives other than the ritual, the energy raised will be directed elsewhere. initiatory style ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources. 3. celebrant lights candle(s. 4. celebrant lights incense; places incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. celebrant recites any preliminary statements( i have crossed the gates of hell) 7. initiate recites any preliminary statements. 8. initiate recites incantation three or more times. 9. celebrant and initiate recite incantation together three or more times. 10. bot

. 11. the initiate gives herself to the celebrant who does to her as he wishes. 12. celebrant extinguishes candles; allows light to once again enter the ritual chamber. cooperative style ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources. 3. either celebrant or partner lights candle(s. 4. either celebrant or partner lights incense; places incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. celebrant recites any preliminary statements( i have become the devil incarnate) 7. partner recites any preliminary statements( i am the goddess of darkness) 8. celebrant and initiate recite incantation together three or more times. 9. both drink from chalice as

shift stick will not evoke the same level of emotional energy from the participants, and hence will not be as powerful, as a genuine magical sword. this applies to all of the ritual implements. here then is a short list of ritual tools you will require, followed by a sample ritual working which a coven may wish to employ. ritual tools& supplies 2 silver-plated candle holders, black candles, brass incense burner, charcoal blocks, powered incense, brass thurifer, cauldron, or burning dish (for burning pacts, seals, requests, etc) 2 silver-plated chalices (in purple-velvet boxed set, some form of elixir, iron sword, dagger or athame, bell, gong, plate containing unholy bread, bowl containing unholy water, libation dish (for pouring out drink offerings, jar containing unholy anointing oil, tra

ts) 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-clockwise around the circle, swinging the incense burner while reciting the incantation i am satan, i am lucifer, i am the devil incarnate; i am belial, i am leviatan, i am the

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

psychic (q.v) of: 1) the visual perception by the conscious mind through the unconscious mind of objects or scenes transmitted by an unknown entity. or 2) the visual perception by the conscious mind through the unconscious mind of objects or scenes as a natural function of the psychic (q.v) or sensitive (q.v) mind/ higher self. co, demon: a humorous reference to carbon monoxide. when charcoal for incense is burned, it can exhaust the oxygen in the air and replace it with carbon monoxide (chemical formula: co. a magician should always have plenty of air in a room when burning incense. conjure: from the old french language from the latin "com" meaning "together" and "jurare" meaning "to swear. thus to conjure literally means "to swear together" and implies "to swear with" conjuration: 1) to

DION FORTUNE MYSTICAL QABALA

ia for conveying or storing subtle forces. colour plays an important part in the visions induced by meditation on the various sephiroth, and it is found by experience that a crystal of the appropriate colour is the best material out of which to make a talisman: a blood-red ruby for the fiery martian forces of geburah; an emerald for the green ray nature forces of netzach. 33. perfumes, especially incense, are also associated with the different sephiroth. as has already been noted, certain spiritual experiences and certain modes of consciousness are mystical qabala page 68 assigned to each sphere on the tree; it is well known that nothing induces states of mind or stimulates psychic consciousness more effectually than odours "scents are surer than sights or sounds to make your heart-strings

the sphere of netzach. and as hod, the sphere of magical workings, draws its force from netzach, it follows that any magical operation of the sphere of hod must have a netzach element in it if it is to be ensouled effectually; and in order to provide a basis of mystical qabala page 154 manifestation, etheric substance has to be provided by some form of sacrifice, even if it he only the burning of incense. this question will be dealt with fully in studying the sphere of yesod, to which it belongs. it is necessary to refer to it here, because the significance of the rites of netzach cannot be understood without a realisation of the means whereby manifestation is effected, and the god brought near to his worshippers. ii 14. let us now consider netzach from the point of view of the microcosmic

e of the affair, their psychological influence is well known, but the fine art of using them psychologically has been but little studied outside occult lodges. the use of perfumes is the most effectual way of playing on the emotions, and consequently of changing the focus of consciousness. how quickly do our thoughts turn away from mystical qabala page 180 earthly things when the driftin smoke of incense comes to us from the high altar; how quickly do they return to them again when we get a whiff of patchouli from the next pew! 33. and in the four tarot cards assigned to this sephirab how clearly do we see the workings of the etberic magnetism appearing. there is great strength when we are on the earth-contacts and blessed of pan; there is also material happiness; in fact, without the bles

is advisable to dispense with the use of perfumes in case the psychic effect is too drastic for comfort or convenience. 38. broadly speaking, we can divide perfumes into those which exalt consciousness and those which stir the subconscious to activity. of those which exalt consciousness the aromatic gums stand by themselves, and these are employed exclusively in the manufacture of ecclesiastical incense, in addition to these, certain essential oils possess similar properties, espocially those which are aromatic and astringent rather than sweet and spicy. these substances are of value in all operations in which the aim is increased intellectual clarity or exaltation of the mystical type. 39. the perfumes that awaken the subconscious mind are of two types, the dionysiac and the venusian. th

DION FORTUNE PSYCHIC SELF DEFENSE

ich have been used in black magic and have become impregnated with 62 of 103 the forces they were employed in generating. odds and ends of magical equipment turn up in some queer places. i was present at an auction in a country town when the twelve signs of the zodiac, neatly painted on a blackboard, came up for sale. various of my friends have picked up magical treasures, such as altar lamps and incense burners that obviously came out of ritual lodges, but the prize of the collection was a magical rod that was put up to auction along with a bundle of fire-irons. large crystals for scrying are frequently seen in antique shops. all such things need carefully de-magnetising before they are brought into one's psychic sphere. i was taking part at one time in a series of psychic experi ments wh

l plane, but these matters call for mention because there are grounds for belief that upon more than one occasion, even in this country, aphrodisiacs have been employed as an adjuvant to occult practices. there was a certain firm which began to advertise extensively and was building up a nice business in what might be called "occultist's sundries" among other preparations which they supplied was "incense for the operation of venus" however, the firm came to an untimely end through the intervention of the police, both partners going to jail. but apart from the use of purely material means, it is not difficult to see what uses could be made of mental influence in this direction. i have seen several cases that looked extremely suspicious, but in these matters it is very difficult to get at th

ircle each time the tides change; that is to say, a circle made after sundown will hold good till sunrise, and a circle made after sunrise will maintain its potency till sunset. after the circle has been affirmed a number of times in the same place its influence will persist for a considerable period, but it is advisable to re-formulate it morning and evening during the active phase of an attack. incense burnt within the circle is very helpful, but care has to be exercised in the choice of an incense. joss-sticks of unknown composition should never be used, as they are usually compounded with a view to assisting manifestation. good quality church incense, such as can be bought at most church furnishers, is safe and satisfactory because it is compounded according to traditional recipes; che

DONALDTYSON NOMICON

the "mad arab" abdul alhazred, in his story the nameless city, in connection with a couplet from the dread text "that is not dead which can eternal lie, and with strange aeons, even death may die" when lovecraft was five years old, he read an edition of the arabian nights and developed a passion for persian things. he made his mother decorate a corner of his bedroom with oriental hangings and an incense burner. one of his adult relatives suggested as a joke that he should start calling himself abdul alhazred. the name stuck in lovecraft's nearly photographic memory, and later found use in his fiction. in the nameless city lovecraft wrote "remote in the desert of araby lies the nameless city, crumbling and inarticulate, its low walls nearly hidden by the sands of uncounted ages. it was of

DONALDTYSON SIGIL

treasure, are more rebellious and require instruments of control and punishment. by inflicting injury upon the demon's inscribed sigil, the magician was able to cause discomfort or pain to the spirit it represented. this was done in such ways as piercing the sigil with a knife or pin, compressing it beneath a weight, placing it inside a bible, standing upon it, burying it, hanging it over rising incense smoke, binding it with cord, striking it with the flat of a sword blade, or subjecting it to the heat from open flame. often the mere threat to destroy the sigil caused the demon to comply. at the top of this page is the seal of the demon astaroth, as drawn by s. l. macgregor mathers for his manuscript copy of the goetia. mathers' manuscript was edited by aleister crowley, who made only mi

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

boulaq, 1883, pp. 31, 32, and 213 (no. 1027. 4 a discussion on the method of depicting this altar on egyptian monuments by borchardt may be found in aeg. zeitschrift, bd. xxxi, p. i (die darstellung innen verzierter schalen auf aeg. denkm lern. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (6 of 36 [8/10/2001 11:22:54 am] 6 among others (1 (2 (3 (4; the word incense is written twice. some of these appear in the lists of offerings made for unas (l. 147) and for teta (11. 125, 131, 133; see recueil de travaux, 1884, plate 2. 6. 7 the sculptor had no room for the# belonging to] p. xvii of unguents, thy thousands of changes of apparel, thy thousands of oxen, and thy thousands of bullocks" enables us to recognise that ritual in the text inscribed upon the

. the chapter of being in the following of hathor. vignette: the deceased standing behind hathor. chapter civ. the chapter of sitting among the great gods. vignette: the deceased seated between two gods. chapter cv. the chapter of satisfying the ka. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (27 of 36 [8/10/2001 11:22:56 am] vignette: the deceased burning incense before his ka. chapter cvi. the chapter of causing joy each day to a man in het-ka-ptah (memphis. vignette: an altar with meat and drink offerings. chapter cvii* the chapter of going into, and of coming forth from, the p. xl theban version: list of chapters. gate of the gods of the west among the followers of the god, and of knowing the souls of amentet. vignette: three deities: ra, sebek

5] p. lxii the ka or double. the body at will, and also enjoying life with the gods in heaven.this was the ka,[1] a word which at times conveys the meanings of its coptic equivalent coptic kw, and of greek ei?'dwlon, image, genius, double, character, disposition, and mental attributes. the funeral offerings of meat, cakes, ale, wine, unguents, etc, were intended for the ka; the scent of the burnt incense was grateful to it. the ka dwelt in the man's statue just as the ka of a god inhabited the statue of the god. in this respect the ka seems to be identical with the sekhem or image. in the remotest times the tombs had special chambers wherein the ka was worshipped and received offerings. the priesthood numbered among its body an order of men who bore the name of "priests of the ka and who p

orms, se-aaaua pa enti seaaaua-f ar neter ta pen and he magnifieth whosoever magnifieth him. now the god of this earth en pa suu her xut du nai-f matui the egyptians' ideas of god. http//www.sacred-texts.com/egy/ebod/ebod06.htm (5 of 7 [8/10/2001 11:23:29 am] is the sun who is the ruler of the horizon [and] his similitudes are her tep ta tata-tha neter sentra em kai-set emment upon earth is given incense with their food offerings to these daily.[1] 6. faau-s aaui-set en pa neter emtuf setemu if she (i.e, thy mother) raiseth her hands to god, he will hear sebehu-set her prayers[2 [and rebuke thee. 7. amma su en pa neter sauu-k su emment en give thyself to god, keep thou thyself daily for pa neter au tuauu ma qeti pa haru god; and let to-morrow be as to-day.[3 [1. am lineau, la morale, p. 14

ee: now the decree of unas is under the greatest, and not under the little seal"[2] the plan of the sekhet-hetep which we find in the book of the dead during the theban period will be described below, and it is therefore sufficient to say here that the ideas of the happy life which the deceased led had their origin in the pyramid texts, as may be seen from the following passage-"unas hath offered incense unto the great and little companies of the gods, and his mouth is pure, and the tongue which is therein is pure. o ye judges, ye have taken unas unto yourselves, let him eat that which ye eat, let him drink that which ye drink, let him live upon that which ye live upon, let your seat be his seat, let his power be your power, let the boat wherein he shall sail be your boat, let him net bird

ye of horus,[2] which is represented by various substances, plays a prominent part, for it is that which gives vigour to the heart of the dead and leads him to the god. that portion of the ceremony which was believed to procure the unlocking of the jaws and the opening of the mouth of the deceased, or of the statue which sometimes represented him, was performed after the purification by water and incense had been effected; and hereby was he enabled to partake of the meat and drink offerings, wherein the friends and relatives also participated, in order that they might cement and seal their mystic unity with the dead and with the god with whom he was identified.[3 [1. some fifty years ago, m. reuvens expressed his belief that the# represented the four quarters of the world, and according to

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

spring up anew in us! o ocean of infinite perfections! height which beholdeth thee in the depth! depth which breathes thee forth in the height! bring us to the true life through intelligence and love! lead us to immortality through sacrifice, in order that one day we may be found worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon the incessantly rolling chariot of worlds whi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

thee there. when the apparition was gone he called his servants, who told him they had neither heard any voice, nor seen any vision. types of apparitions psychical research divided apparitions broadly into two classes.induced and spontaneous. to the former class belong hypnotic and post-hypnotic hallucinations and visions induced by the use of narcotics and intoxicants, fasts, ascetic practices, incense, narcotic salves, and various forms of hypnotism. the hallucinatory appearances seen in the mediumistic or somnambulistic trance are allied to those of hypnotism, but usually arise spontaneously, and are often associated with clairvoyance. crystallomancy or crystal gazing is a form of apparition that is believed to be frequently clairvoyant, and in this case the theory of telepathy is espe

ankind; he hath given the kid for his life, he hath given the head of the kid for the head of the man. a pig might be offered: give the pig in his stead and give the flesh of it for his flesh, the blood of it for his blood. the cures were numerous and varied. after the patient recovered, the mashmashu priests purified the house. the ceremony entailed the sprinkling of sacred water, the burning of incense, and the repetition of magical charms. people protected their homes against attack by placing certain plants over the doorways and windows. the halter of a donkey, or ass, was apparently used, in the same manner that horseshoes have been used in europe to repel witches and evil spirits. the purification ceremonies suggest the existence of taboo. for a period, the sick were unclean and had

ine, philosophy, ecology, and dishwashing. its stock includes books ranging from the most popular to the scholarly on the broad range of issues, topics, and perspectives alive in the post-new age world. it also carries a number of related items used by people on their quest for psychic development or spiritual enlightenment, including meditation cushions, musical instruments, altar items (such as incense and candles, stationary, games, card sets, and medicine objects. in the mid-1990s the banyen also began publishing the semiannual branches of light. it appears each spring and autumn and is built around reviews of selected books and cds featured in the store along with interviews of featured authors and artists and listings of upcoming events sponsored by the store. as the store has grown

eir quota of influence to the ceremonies. colors were also observed and suitable ornaments. for operations of vengeance, the robe had to be the hue of leaping flame, or rust and blood, with belt and bracelets of steel, and crown of rue and wormwood. blue, green, and rose were the colors for amorous incantations; black for encompassing death, with belt of lead and wreath of cypress, amid loathsome incense of sulphur and assafoetida. precious stones and metals also influenced spells. geometrical figures, stars, pentagrams, columns, and triangles were used; also herbs, such as belladonna and assafoetida; flowers, honeysuckle, being the witches ladder, the arum, deadly nightshade, and black poppies; distillations and philters composed of the virus of loathsome diseases, venom of reptiles, secr

or, described thus by the second-century greek traveler pausanius: before the temple of ceres at patras, there was a fountain, separated from the temple by a wall, and there was an oracle, very truthful, not for all events, but for the sick only. the sick person let down a mirror, suspended by a thread, till its base touched the surface of the water, having first prayed to the goddess and offered incense. then looking in the mirror, he saw the presage of death or recovery, according as the face appeared fresh and healthy, or of a ghastly aspect. another catoptric method was to place the mirror at the back of the head of a boy or girl whose eyes were bandaged. in thessaly, the response reportedly appeared in characters of blood on the face of the moon, probably represented in the mirror. th

e, necromancy, was often made in the day and hour of mercury, that is the first or eighth, or the fifteenth or twenty-second. the grand grimoire notes that when the night of action has arrived, the operator shall take a rod, a goatskin, a blood-stone, two crowns of vervain, and two candlesticks with candles; also a new steel and two new flints, enough wood to make a fire, half a bottle of brandy, incense and camphor, and four nails from the coffin of a dead child. either one or three persons must take part in the ceremony.one of whom only must address the spirit. the kabalistic circle is formed with strips of kid s skin fastened to the ground by the four nails. with the blood-stone a triangle is traced within the circle, beginning at the eastern point. the letters a e a j must be drawn in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

celsus, writing in the sixteenth century, stated: the magical is a great hidden wisdom, and reason is a great open folly. no armour shields against magic for it strikes at the inward spirit of life. of this we may rest assured, that through full and powerful imagination only can we bring the spirit of any man into an image. no conjuration, no rites are needful; circle-making and the scattering of incense are mere humbug and jugglery. the human spirit is so great a thing that no man can express it; eternal and unchangeable as god himself is the mind of man; and could we rightly comprehend the mind of man, nothing would be impossible to us upon the earth. through faith the imagination is invigorated and completed, for it really happens that every doubt mars its perfection. faith must strengt

cribed with great detail. it might be composed of seven metals, the ideal form for its expression, or traced in pure gold upon white marble never before used for any purpose. it might also be drawn with vermilion upon lambskin without a blemish prepared under the auspices of the sun. the sign was next consecrated with the four elements, breathed on five times, dried by the smoke of five perfumes (incense, myrrh, aloes, sulfur, and camphor. the names of five genii were breathed above it, and then the sign was placed successively at the north, south, east, west, and center of the astronomical cross, while the letters of the sacred tetragram and various kabalistic names were prounced over it (see kabala. it was believed to be of great efficacy in terrifying phantoms if engraved upon glass, an

etting. their color, name, form, and substance, which were symbolic of certain powers and elements, supposedly added greater efficacy to the evocations. abraham the jew, a magician of the middle ages, prescribed a tunic of white linen, with an upper robe of scarlet and a girdle of white silk. a crown or fillet of silk and gold was to be worn on the head, and the perfumes cast on the fire might be incense, aloes, storax, cedar, citron, or rose. according to other authorities on the subject, it was advisable to vary the robe s color and employ certain jewels and other accessories, according to the symbolism of the end desired. eliphas levi, whose writings stand at the fountainhead of the twentieth-century magical revival, offers instructions for rituals, from which the following details are

ch the following details are taken: if the rites were those of white magic and performed on a sunday, then the vestment should be of purple and the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laurel, heliotrope, and sunflowers are the symbolic flowers, while other details include a carpet of lionskins and fans of sparrow-hawk feathers. the appropriate perfumes were incense, saffron, cinnamon, and red sandal. if, however, the ceremonial took place on a monday, the day of the moon, then the robe must be of white embroidered with silver and the tiara of yellow silk emblazoned with silver characters, while the wreaths were to be woven of moonwort and yellow ranunculi. the jewels appropriate to the occasion were pearls, crystals, and selenite; the perfumes, camph

agate was the symbolic jewel; narcissus, lily, herb mercury, fumitory, and marjoram the flowers; while the perfumes must be benzoin, mace, and storax. for operations connected with religious and political matters, the magician must don a robe of scarlet and bind on his brow a brass tablet inscribed with various characters. his ring must be studded with an emerald or sapphire, and he must burn for incense balm, ambergris, grain of paradise, and saffron. for garlands and wreaths, oak, poplar, fig, and pomegranate leaves should be entwined. if the ceremonial dealt with amatory affairs, the vestment must be of sky blue, the ornaments of copper, and the crown of violets. the magic ring must be set with a turquoise, while the tiara and clasps were wrought of lapis lazuli and beryl. roses, myrtle

e ghost of a murdered man. take the midrib of a leaf of the ivory cocoa-nut palm (pelepah niyor gading, which is to be laid on the grave, and two midribs, which are intended to represent canoe-paddles, and carry them with the help of a companion to the grave of the murdered man at the time of the full moon (the 15th day of the lunar month) when it falls upon a tuesday. then take a cent s worth of incense, with glowing embers in a censer, and carry them to the head-post of the grave of the deceased. fumigate the grave, going three times round it, and call upon the murdered man by name: hearken, so-and-so, and assist me; i am taking (this boat) to the saints of god, and i desire to ask for a little magic. here take the first midrib, fumigate it, and lay it upon the head of the grave, repeati

FAUST

e with the key. mephistopheles [observing him. so- it is well twill come and like a slave obey your spell. calmly you ll rise, upborne by fortune rare, and have the tripod here ere they re aware. and when you ve brought it hither, you can cite hero and heroine from the realms of night, the first to face that deed and venture on it. it s done and you re the one who will have done it. then must the incense-cloud, by magic hand, turn into gods, as gods before you stand. faust and now what? mephistopheles downward let your being strain! stamping, sink hence and, stamping, rise again! faust stamps and sinks out of sight. mephistopheles i only hope he ll profit from the key! will he come back? i m curious to see. brightly lighted halls emperor and princes. the court moving about. chamberlain [to

eason s powers, and in its stead, arising far and free, reign glorious, daring phantasy! what you desired so boldly, be it now perceived; it is impossible, therefore to be believed. faust rises to view on the other side of the proscenium. astrologer in priestly robe and wreathed, a wonder-man! who ll now fulfil what he in faith began, a tripod with him from the depths below. now from the bowl the incense-perfumes flow. he girds himself, the lofty work to bless; henceforth there can be nothing but success. faust [in the grand manner. in your name, mothers! ye who have your throne in boundless space, eternally alone, yet not alone. around your heads there waver life s images, astir, yet lifeless ever. what once has been, in radiance supernal, it s stirring there, for it would be eternal, and

lady you lords can always find some fault to cavil at. chamberlain before the very emperor to stretch himself like that! a lady he s only playing, thinks he s quite alone. chamberlain a play too should be courteous near the throne. a lady sleep captures now the charming youth completely! chamberlain and now he ll snore, quite properly and meetly! a young lady [enraptured. what fragrance with the incense-stream is blending, refreshment to my inmost bosom sending! an older lady a zephyr pierces deep into my soul, in truth! it comes from him. a very old lady it is the bloom of youth, ambrosia-like within the boy distilling and all the atmosphere around us filling. helena appears. mephistopheles so that is she! she d not disturb my rest; pretty indeed, but still i m not impressed. astrologer

ake courage, whatsoever threat astound. phorkyas standing in thy greatness, in thy beauty here and now, if thy glance says thou commandest, what dost thou command? declare! helena. for your strife s neglect disgraceful be prepared to make amends; haste a sacrifice to order as the king commanded me. phorkyas in the house is all now ready: bowl and tripod, sharpened axe, for the sprinkling, for the incense; show the destined sacrifice. helena that the king did not determine. phorkyas spake it not? oh, word of woe! helena what the woe that overcomes thee? phorkyas queen, it is thyself art meant. helena i? phorkyas and these. chorus oh, woe and sorrow! phorkyas thou wilt fall beneath the axe. helena frightfull yet foreboded! ah, me! phorkyas unavoidable it seems. chorus ah! and us? what will b

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

s an utterly personal construct. it is not an altar as it is construed within the context of the practical qabalah, but a place where you go to honor and commune with the mysterious unknown at the roots of all things, however you envision or think of him and her or it. if your shrine centers upon small face, such as the lord hvhy, then you may choose, as many do, to have a place to put flower and incense offerings. it is also propitious to light a candle and keep it burning during your meditation and devotional activities. and, of course, your mother taught you to be careful with fire. one may also choose to keep a small bowl of water on the altar, as well as, any other articles that you feel are appropriate. even if you commonly wear shoes in the rest of your home, you should remove them

tation of the small face universe as you rise back up. next, light the candle while intoning the sabbath blessing: baruch atah yod heh vav heh elohenu melech haolam, asher kiddeshanu buhmitzvotav vitzivanu luhhadlich ner shel shabat. lighting a candle with this blessing is appropriate because, for a mystical qabalist, there are no regular days of the week, and every day is shabat. then, take some incense, stand up before your shrine, and seal the six directions with the permutations of the name vhy. this practice is derived from the thirteenth verse of the first chapter of the sefer yetzirah (book of formation: three letters from the simple ones (yod y, heh h, vav v; he sealed air through three and set them into his great name vhy and sealed through them six extremities: five: he sealed (s

ed upward and sealed it with vhy; six: he sealed abyss and he turned downward and sealed it with hvy; seven: he sealed east and he turned forward and sealed it with vyh; eight: he sealed west and he turned backward and sealed it with yvh; nine: he sealed south and he turned right and sealed it with hyv; ten: he sealed north and he turned left and sealed it with yhv. 5' 8: h" 2: 2 2:e 8% light the incense. facing east (i.e. front, look upward. point the incense above the head and circle its tip. intone the letters yod heh vav vhy while visualizing them as letters of fire. continue to point and circle the incense in successive directions, and invoke and visualize their respective sequences of letters: below/down- yod vav heh hvy; then, east/front- heh yod vav vyh, then west/behind- heh vav y

ibation over the stone pillar he erected at beth el.5 this obviously important component of the ancient hebrew religion is conspicuously absent from modern judaic ritual. relative to external ritual, it may appeal to the vast face aspirant to make ablution before entering the shrine room. he/ she may then also want to perform prostration before the altar' 8: h" 2: 2 2:e 8% light a candle and burn incense, and offer a flower to the ancient of days. in essence, these are acts of devotion to god-without- name-and-form. at this point, if a stone lingam is included as a central feature on the altar, one would pour milk or an unguent oil over it, and intone the mantra: yod heh vav heh, yod heh vav heh el rachum vuh chanun arikh afim( yhvh yhvh el merciful and compassionate (who is) vast face. in

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

rom his religion because, as d. p. walker has emphasised, it was in itself a kind of religion. walker has quoted a passage from ficino's close disciple and imitator, francesco da diacetto in which this comes out most clearly.1 diacceto describes how one who wishes to acquire "solarian gifts, should robe himself in a mantle of solarian colour, such as gold, and conduct a rite, involving burning of incense made from solar plants, before an altar on which is an image of the sun, for example "an image of the sun enthroned, crowned, and wearing a saffron cloak, likewise a raven and the figure of the sun" this is the solar talisman in the de vita coelitus comparanda which we thought might be derived from picatrix.2 then, anointed with unguents made from solar materials he is to sing an orphic hy

FREEMASON BLUEBOOK

he temple, three grand masters, three thousand three hundred masters or overseers of the work, eighty thousand fellow crafts or hewers in the mountains, and seventy thousand entered apprentices or bearers of burden, apprentices or bearers of burdens, emblems. there are two classes of masonic emblems, the exoteric and esoteric. the exoteric (or monitorial) class consists of three steps; the pot of incense; the beehive; the book of constitutions guarded by the tyler's sword; the sword pointing to a naked heart; the all seeing eye; the anchor and ark; the fortyseventh problem of euclid; the hour glass; and the scythe. the three steps usually delineated on the master's carpet are emblematical of the three principal stages of human life, viz: youth, manhood and age, because in youth we are as e

entered apprentices, we ought industriously to occupy our minds in the attainment of useful knowledge; in manhood, as fellow crafts, we should apply that knowledge to the discharge ofourrespective duties to god, our neighbor, and ourselves; so that in age, as master masons, we may enjoy the happy reflection consequent on a well spent life, and die in the hope of a glorious immortality. the pot of incense is an emblem of a pure heart, which is always an acceptable sacrifice to maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (32 of 76 [11/22/1999 11:51:55 am] deity; and as this glows with fervid heat, so should our hearts continually glow with gratitude to the great and beneficent author of our existence for the manifold blessings and comforts we enjoy. the beehive is an

FULL MOON RITUALS

e circle after passing to carielle in the east the castle's modest flame..after meets and greets, carielle had taken her place in circle, and felt the energies begin to rise as deer raised the circle. her heart pounded in time with boudica's song as she called north, and she smiled as boudica spiraled back to her place in the circle. with dancing feet, carielle moves to the altar and takes up the incense. gracefully, she steps quickly to the east point and raises the incense up, spiraling it three times. as the incense smoke curls upward, carielle calls "ancient ones of the east, element of air, keepers of the ancient wisdoms, of intellect and beauty, first breath and last, we welcome you to our rite! be with us now" slowly, the wind picks up, barely noticeable at first. spiraling 'round

d, carielle calls "ancient ones of the east, element of air, keepers of the ancient wisdoms, of intellect and beauty, first breath and last, we welcome you to our rite! be with us now" slowly, the wind picks up, barely noticeable at first. spiraling 'round, the wind causes carielle's red hair to brush and dance against her face, and she smiles as she hears the voices whispering upon the wind. the incense smoke spirals upward, making shapes in the air- first, the shadow of an owl, then the visage of a hawk, and finally as the smoke begins to calm, the voices of the wind speak clearly "we are here" carielle nods her head in greeting, lights the quarter candle and then turns and carries the incense back to the altar. as she moves back toward her place in the circle, her eyes seek out and meet

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

heaven, the celestial mother, is seen in jer. vii, 17, 18 "seest thou not what they do in the cities of judah and in the streets of jerusalem? the children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven and to pour out drink offerings unto other gods" also in jeremiah xliv "then all the men which knew that their wives had burned incense unto other gods, and all the women that stood by, a great multitude, even all the people that dwelt in the land of egypt, in pathros, answered jeremiah, saying, as for the word that thou hast spoken unto us in the name of the lord, we will not hearken unto thee "but we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven and to pour

t hearken unto thee "but we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven and to pour out drink offerings unto her, as we have done, we and our fathers, our kings, and our princes, in the cities of judah, and in the streets of jerusalem: for then had we plenty of victuals, and were well, and saw no evil "but since we left off to burn incense to the queen of heaven and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine "and when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her and pour out drink offerings unto her without our men" that the above represents a quarrel in which the women of jud

vances, those which had doubtless been inherited from an older civilization, prescott, quoting from torquemada and sahagun, says "many of their ceremonies were of a light and cheerful complexion, consisting of the national songs and dances, in which both sexes joined. processions were made of women and children crowned with garlands and bearing offerings of fruits, the ripened maize, or the sweet incense of copal and other odoriferous gums, while the altars of the deity were stained with no blood save that of animals. these were the peaceful rites derived from their toltec predecessors"[166 [166] see conquest of mexico, book i, chap. iii, p. 74. prior to the days of montezuma, the aztec priests had engrafted upon these simple ceremonies not only a burdensome ceremonial, and a polytheism si

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

is the logical outcomeofyour correspondent's words. militaryinquisitorsandtherabid rabble of an infuriated populacemustburstintoquiet english homes, and drag their inmates to the dungeon andthegibbet.thepriest must-betornfrom the altar_'thechurchofromeifoundwould.suit'25 and, for the sake of the next generation, thewhiterobesofthe acolytes, whose pure boy-faces gleam at the altarthroughclouds of incense,mustbe stainedwithblood.10otherletters of the same period were more temperate. in1877waite defended catholic dogmas inthekilburntimes:'ifthechildren of thechurchbelieve her to be the repository and teacherofthetruth,they are in conscienceboundto acceptherdogmas asthe267truth.ifthechurchclaims to be the repository and teacherofthetruth,to be logical shemustassertthetruthofher decrees' in th

the service will be followed by a dedicatory rite, which will openwitha choral hymn and a devout invocationallitany. a solemn act of dedication will then be made, and the seven-branched candlestick, which now overshadows you, will be lighted on the altar, representing the fivesenses,or faculties, and the two principles of the interior man, among otherprofoundsignificances.thesymbolic sacrifice of incense and perfume will be offered to the divine substance, representing the aspiration of the worshippers. acts of mystic renunciation will then be made by all present, after whichthepriest, as the ambassador of the superior world, will proceed to the consecration of bread and wine, symbolical of the divine172 a. e.waite-magicianofmanyparts_principles which constitute the food of the interior ma

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

lesser officers?'hiereus:'they are 3 also:thestolistes, the dadouchos and the kerux, with the sentinel who stands armed outside, whose duties are to repel intruders and to prepare the candidate.'dadouchos:'my place is in the south with the censer, as an image of heat and dryness. my duty is to see that the lamps and fires of the temple are ready at the opening; to watch over the thurible and the incense; and to consecrate the hall, thefratresandsororesand the candidate by fire.'stolistes:'my station is in the north, with water and aspergillus, to signify cold and moisture. my duty is to see that the robes, collars and insigniaofthe officers are ready before the opening; to watch over the cup of cleansing water; and to purify the hall, thefratresandsororesand the candidate with water.'keru

GILBERT THE MAGICAL MASON

, and they recognized spiritual and incorporeal person255 alities as presiding over seas, mountains and forest, and rulers of the elemental forces of the fire, earth, air, and water.therewere special groups of such spiritual elementals, and rulers of definite personality were believed in and addressed by names, and they were often worshipped and propitiated by ceremonies, offerings, libations and incense.theearliest work of an important christian character dealing with angels is thehierarchiacalestis attributed to dionysiustheareopagite dated in the 6th century,butit is of course a very fanciful book. his classification was much followed by later writers; he specifies nine classes, archangels, princes, powers, virtues, dominations, seraphs, cherubs, thrones and simple angels. saint paul ap

indica plant, is credited with the power to give rise to dreams of intense pleasure, often of a sexual character; samples of this drug vary very much in quality; some are powerful sedatives, others almost inert; it is a dangerous drug to experiment with.theold medieval magicians taught that dreams of different characteristics would be produced by sleeping in the presence of certain perfumes from incense made from particular herbs, burned on plates of different metals.dreams185while on the subject of dreams producible by art, mention may be made of the wide-spread belief in the power to produce dreams as desired by means of suggestion, and the presence of different sorts of talismans; for example, the idea that a girl will dream of her loverifshe puts wedding cake under the pillow; and aga

he place of divination and also the inspired message. it was said that zeus the supreme god did but rarely commu255 nicate, but sent his commands through apollo and other minor gods to the mouth of the oracles. the most famous oracle was that in the temple of apollo at delphi, at first called pytho. before the golden statue of apollo burned a perpetual fire of fir wood; there was also an altar of incense where laurel wood was burned. within the temple was a natural chasm, from which there was an occasional escape of some noxious gas from a subterranean cavern. beside or over this chasm was placed a tripod; a sibyl or maiden priestess called the pythia was placed on occasion upon the tripod seat, and it is supposed that she became intoxicated with fumes and suffered a delirium, in which sta

aroth in his season' this question is put by the lord god to job, speakingtohim from a whirlwind. in the revised version, this quotation becomes 'canst thou lead forth themazzarothin their season' in the margin we find 'themazzaroth'may be read 'the signs of the zodiac' this wordmazzarothis also found in ii kings xxiii, 5, where josiah224themagical masonexterminated those who worshipped and burnt incense to baal 'to the sun, the moon and to the planets and to all the host of heaven.'therevised version gives 'the twelve signs' as an alternative to 'the planets'.theauthors of the old septuagint bible did not know what the hebrew word mazzaroth meant, for they simply wrote the word in greekletters-mazouroth.the vulgate bible readsluciferumin the first quotation andduodecimsigna,the twelve sig

GILBERT THE SORCERER AND HIS APPRENTICE

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

GILBERT R A THE MASONIC CAREER OF A

eam, dreamt i swam in malted cream.58[58] waite, too, produced verse for runymede, albeit of a heavier kind, and his 'ode of welcome' in 1909 records his own quests as well as the drinking habits of his fellows: give me another glass- who do the speaking- i've look'd for secret rites from zone to zone; high grades and orders answer to my seeking, but there's no warrant and diploma which bears the incense sweetness and aroma of runymede's- my first, my very own!59[59] in 1910 waite was installed as master of runymede lodge, and during his year of office he celebrated the winter dinner of the lodge, on 1 february 1911 'by conferring on all brethren present the great mystery of the vault of the adepts (under dispensation from the unknown superior of the sodality of the shades)'60[60. this was

GNOSTIC CATECHISM

eam, dreamt i swam in malted cream.58[58] waite, too, produced verse for runymede, albeit of a heavier kind, and his 'ode of welcome' in 1909 records his own quests as well as the drinking habits of his fellows: give me another glass- who do the speaking- i've look'd for secret rites from zone to zone; high grades and orders answer to my seeking, but there's no warrant and diploma which bears the incense sweetness and aroma of runymede's- my first, my very own!59[59] in 1910 waite was installed as master of runymede lodge, and during his year of office he celebrated the winter dinner of the lodge, on 1 february 1911 'by conferring on all brethren present the great mystery of the vault of the adepts (under dispensation from the unknown superior of the sodality of the shades)'60[60. this was

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

is used to contain energies and create sigils and signs. the pentacle. earth. the pentacle is the symbol of the body or physical form. it is used to earth the powers that are invoked, at times it is exchanged for a bowl of salt and water. there are many other accessories which can be used in ritual practise, in some sense it is up to you to decide what tools you want to use, and how to use them. incense. incense purifies the air and sets the mood. it can also be used for the manifestation of spiritual forces and projection of images. candles. candles are traditionally used to give light, they may be a bit of a nuisance, but they have far more appeal than electric lighting. they give a minimum of light, and can be varied in colour depending on the ritual. gnostic theurgy page 164 bells. us

if they need to leave the defined ritual space. timing all participants must arrive 15-30 minutes be the rite. no late arrivals should be allowed. all participants should know what they are required to wear. gnostic theurgy page 165 setting preparing the space is the next stage of the ritual. participants should enter silently and be in their positions. individual meditation should be undertaken. incense and music should be used to set the mood. cleansing and containment traditional methods include a banishment which can be used to clear the area of any unwanted energies, there are many different rites ranging from the lesser banishing ritual of the golden dawn to simple visualisations. after this is done, a sacred space should be created to contain the energy. this can range from creating

it or not, here he has all the information required to create his ritual. on the altar will be the five of swords, the major working will be to travel through this card and come back with a sense of power. he will place the tarot trumps of the related four centres in each elemental corner. he will wear a black robe with a bright scarlet overlay. he will burn tobacco and perhaps some nettle as his incense. he will play martial music (mars from holst s planets is effective) and use red throughout the temple scheme. he will research and find some prayers and invocations to mars in the various mythologies. after his primary working he will re-orient himself to each quarter and visualise each tarot trump as related to inner strength. the chariot as self control, lust as strength, justice as hon

GOETIA LUCIFERIAN

you may wish to communicate or experience the visions it may send you. keep in mind, all of these visions may not be pleasant and if your will is weak you have the danger of becoming obsessed with the force. place the circle again in the chamber in the triangle if you have made a doll or effigy to hold the spirit, place the doll in the triangle this is the very meeting place of spirits. burn the incense and very few candles should be lit. the ambience of the chamber should be suitable for bringing their world into ours. ritual evocation with the black mirror spirit n. i do rouse thee from the vessel, tomb of darkness. i summon and call unto thee spirit n. to arise from thy vessel and present thyself in the reflection of this mirror. present yourself in the form of which that is known, imp

e. if you sleep shortly afterwards, keep a journal next to you to observe the images which you may see. sexual evocation the triangle is the very meeting places of spirit and sorcerer, thus is the channeling point of summoning. place the vessel, doll or pot of which the spirit is bound along with a copy of the sigil for focus in the evocation circle (triangle. illuminate the chamber in low light, incense and that which is pleasant to both the magician and the spirit. visualize the spirit growing within the vessel as you silently summon it begin arousing yourself with the enchantments of your own imagination. understand this spirit is formed from you, something of a familiar and spirit you have given life to. focus on the desire of which caused you to evoke the spirit in the first place (di

ich you relate to it, associations, etc. when you reach a climax loose yourself in the ecstasy of union with this spirit and the moment of the orgasm and death posture. the other magical requisities the other ceremonial requisites are suggested by the clavicula salomonis regis, translated by samuel liddell macgregor mathers, edited with an introduction by aleister crowley. the proper perfumes and incense may be burnt, and the sacred bath may be prepared. the purpose of the bath is to refresh the mind and prepare it for the work. mix the water with soothing bath salts and a touch of abramelin oil and other of your choice. before entering the water, touch thy temples and forehead the adornation of the bath by the sacred waters of hecate and the cleansing light of lucifer, i am to prepare for

GOLDEN DAWN RITUALS D

itself. it is really the most pure part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the position of the heavens at the time of consecration. however, the zodiacal wheel is also appropriate for the consecration of the lotus wand. to be more specific, an actual

GOLDEN DAWN RITUALS F

mbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lame

GOLDEN DAWN RITUALS G

ast of assyria. and the fourth river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, conse

ng down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" step 4 replacing the chalice, let the adept take the incense (we recommend that our rosicrucian fraternity use the traditional rose and amber incense blend. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden dep

GOLDEN DAWN RITUALS K

to be used for a new vault and on each day of corpus christi (members assemble and wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault door is closed; the pastos remains inside the vault, but the circular altar is placed in the outer chamber, in the center. upon the altar are the cross, cup, dagger, and chain as usual, as well as the crossed scourge and crook. the incense burner is also placed over letter shin. water is placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. th

telligible images, precipitous, winding a black, ever-rolling abyss, ever espousing a body unluminous, formless, and void (reaches north and facing it, shakes chain thrice and draws the invoking earth pentagram, saying "emor dial hectega. in the names and letters of the great northern quadrangle, i invoke ye, ye angels of the watchtower of the north (replaces the chain upon the ox head. takes the incense, goes to the west of altar, faces east, raises it, and draws equilibrium spirit pentagrams, saying "exarp bitom (draw active pentagram) hcoma nanta (draw passive pentagram) in the names and letters of the mystical tablet of union, i invoke ye, ye divine forces of the spirit of life. i invoke ye, ye angels of the celestial spheres whose dwelling is in the invisible. ye are the guardians of

visible. ye are the guardians of the gates of the universe! be ye also the watchers of our mystic vault. keep far removed the evil and the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers of the secrets of divine light (he replaces the incense upon cand resumes his place saying "the sun daily returning is the dispenser of light to the earth. let us thrice complete the circle of this place, the abode of the invisible sun (chief adept leads, second adept follows, then all the others, and the third adept last. they circumambulate thrice, saluting the east with 5=6 signs as they pass. upon finishing, all resume places. chief adept e

GOLDEN DAWN RITUALS Z1

he name of dadouchos, and she is "perfection through fire manifesting on earth" thaum-aesch-nia-eth, and there is a connection between her and the thummum of the hebrews. the stolistes has the care of the robes and insignia of the temple as symbolizing by their cleansing and purification, the purging away of the evil of twklm by the waters of the. the dadouchos has charge of all lights, fires and incense, as representing the purifying and purging of twklm by o and the light of the. these officers also purify the temple, the members and the candidate by n and by o, as it is written "i indeed baptize you with n, but one shall come after me who shall baptize ye with the holy ghost and with o" this completes the names and titles of the officers of a temple, and they are seven in number and may

GOLDEN DAWN RITUALS ZAM1

ut and has you in mind, they will probably find you, but have difficulty in doing so. the rose cross ritual is a very good ritual when you want to be left alone. 3 warning: if you have been doing the rose cross ritual, double check with these directions as many published books have the ritual incorrect. replace bad habits with correct and proper working- g.h. frater p.c.a. step 1 light a stick of incense. go to the southeast corner of the room. make a large gold cross and red circle (see the diagram below. while drawing the red circle, vibrate the word (pointing at the center as you finish the vibration: h w c h y step 2 stretching your arm out on a level with the center of the cross, draw a white line as you move to the southwest corner. make a similar cross, repeating the vibration: h w

lar cross, repeating the vibration: h w c h y step 3 move to the northwest corner, making the connecting white line, and repeat the cross and vibrate the grand word: h w c h y step 4 move to the northeast corner, making the connecting white line, draw the cross and vibrate: h w c h y step 5 4 complete your circle by returning to the southeast with the connecting white line. touch the point of the incense to the central point of the first cross, which should be seen astrally. step 6 raising the stick on high, go to the center of the working and walk diagonally across the room towards the northwest corner. visualize the connecting white line. in the center of the working above your head, trace the cross and circle vibrating: h w c h y step 7 holding the stick on high, go to the northwest and

hwest corner. visualize the connecting white line. in the center of the working above your head, trace the cross and circle vibrating: h w c h y step 7 holding the stick on high, go to the northwest and bring the point of the stick down to the center of the astral cross there (connect the white line to this cross. step 8 turn towards the southeast and retrace your steps, at this point holding the incense stick directed towards the ground. in the center of the working, draw the cross and circle toward the floor as if it were under your feet, and vibrate the name: h w c h y step 9 complete this by returning to the southeast and bringing the stick again to the center of the cross. now move with arm outstretched to the southwest corner. see astrally the white connecting line already there as y

p 1o from the center of this cross, elevating the stick as before, walk diagonally across the working area towards the northeast corner. in the center of the working area, point to the center of the cross above your head that was previously made, vibrating the name (do not make another cross) h w c h y step 11 5 bring the stick to the center of the northeast cross, and move back to the southwest, incense stick pointing down, while pausing in the center of the room to link up with the cross under your feet. vibrate the word, but do not redraw the cross. h w c h y step 12 return to the southwest and rest the point of the incense a moment in the center of the cross there (you should see the cross with your astral vision. holding the stick out, retrace your circle to the northwest and link to

GOLDEN DAWN RITUALS ZAM15

any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon

, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the east, south, west, and north. say "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud, resounding sea" put down t

take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the east, south, west, and north. say "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense and wave it as you pass round to the east, south, west, and north while saying "and when after all the phantoms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times, grasping the wand by the whi

then, slowly trace in the air above the sword as if standing upon it, the invoking hexagram of f. do this with the lotus end, still holding the white band. step 13 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put down the wand. take up the cup and purify the new sword with n, making the cross upon it. put down the cup. step 15 take up the incense and wave it over the new sword. step 16 take up the new sword, and with it, perform the lesser invoking ritual of the hexagram of f, and also perform the supreme invoking hexagram of f, repeating "atyrara" and "rwbg \yhla" lay down the sword. step 17 with the cup, purify the chamber as before. step 18 with the incense, purify as before. 6 step 19 perform the reverse circumambulation three

GOLDEN DAWN RITUALS ZAM20

g abyss, ever espousing a body unluminous, formless and void" step 9 reaching the north, shake pantacle thrice and with it make invoking earth pentagram and trace the sign of the head of the bull. say "mor dial hctga. in the names and letters of the great northern quadrangle i invoke ye, ye angels of the watchtower of the north. step 10 go to the center altar and face east. replace pantacle. take incense, go west of altar, face east, raise it, and trace the active equilibrating spirit pentagram. say "exarp, bitom" trace the passive equilibrating spirit pentagram, saying "hcoma, nanta. in the names and letters of the mystical tablet of union, i invoke ye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are the guardians of the gates of the universe; be ye also the

ere alone is perfect justice. unbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless heart, i pass on unto that great altar whereon is sacrificed the body of my higher genius" step 24 pass to the cauldron on the altar. stand east of altar, facing west, and as you read, place the four elements of rose, wine, bread and salt, and incense from the censer, into the burning cauldron. say "o ynda, thou mighty and secret soul that is my link with the infinite spirit, i beseech thee in the name of hyha and in the tremendous name of strength through sacrifice hwchy, hcwhy, that thou manifest in me. manifest thou unto me, i beseech thee my angel, for thy assistance in the great work so that i, even i, may go forward from that lowe

GOLDEN DAWN RITUALS ZAM21

take elements astrally, then say "in the name of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual 5 r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept second adept third adept fourth adept magus of fire with the lamen of the dadouchos magus of water with the lamen of the stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and dedi

GOLDEN DAWN RITUALS ZAM22

ame. step 2 4 go to the south, and draw the invoking active spirit pentagram. vibrate hyha, bitom, in a circle, draw the invoking fire pentagram and vibrate twabx hwhy. say: and the \yhla said, let us make adam in our own image, after our own likeness and let him have dominion. in the name of \yhla, mighty and ruling, and in the name of twabx hwhy, spirits of o adore your creator! step 3 take the incense before the fire tablet and make the sign of e within the pentagram. say: in the name of lakym, the great archangel of o and in the sign of e the lion, spirits of o adore your creator! step 4 make a cross with the incense. say: in the name and letters of the great southern quadrangle revealed unto enoch by the great angel ave, spirits of o, adore your creator! hold incense on high. say: in

GOLDEN DAWN RITUALS ZAM24

the password, i claim my cup" hierophant "let the dadouchos come to the east (does this) by the power to me committed, i ordain you dadouchos of this temple for the ensuing six months, to watch over the fires of the temple and to perform the consecration by fire. remember the sweet odor of the greater sanctuary, and the savor of the beauty of the house. thanks be to god, my brother, for the true incense which hollows your life" dadouchos "by the password, i claim my censer (hierophant sits down. then all are seated (kerux comes forward and arranges the elements properly upon the altar (the chief adept will now make any announcements) 12 (the hierophant may address the temple. when he has finished, he gives one knock and the kerux comes forward to begin the closing which is that of the neo

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ferocious appearance as the objects that they clutched in their hands. archaeologists admitted that they didn t really know what these objects were but had tentatively identified them anyway. this identification had stuck and it was now received wisdom that spearthrowers called atl-atls were held in the right hands of the idols graham hancock fingerprints of the gods 112 and spears or arrows and incense bags in the left hands.18 it didn t seem to matter that the objects did not in any way resemble atl-atls, spears, arrows, or incense bags. santha faiia s photographs will help the reader to form his or her own impression of these peculiar objects. as i studied the objects themselves i had the distinct sense that they were meant to represent devices which had originally been made out of met

tian funerary ritual known as the opening of the mouth. likewise it was believed in both regions that the souls of dead kings were reborn as stars. deus ex machina villahermosa, tabasco province i was looking at an elaborate relief that had been dubbed man in serpent by the archaeologists who found it at la venta. according to expert opinion it showed an olmec, wearing a head-dress and holding an incense bag, enveloped by a feathered serpent .13 the relief was carved into a slab of solid granite measuring about four feet wide by five feet high and showed a man sitting with his legs stretched out in front of him as though he were reaching for pedals with his feet. he held a small, bucket-shaped object in his right hand. with his left he appeared to be raising or lowering a lever. the head-d

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

l, green is appropraite for most operations. however, the color to use should correspond with the magical operation in which it is used) and face the appropriate triangle as follows: fire is a red bitom in the south earth is a black nanta in the north water is a blue hkoma in the west air is a yellow exarp in the east. possible embellishments include: 1) placing lamps in the triangles. 2) burning incense. 3) enscribing the appropriate deity name in the appropriate triangle. 4) enscribing the magical formula within the circle or triangle as appropriate. if a circle of this sort is impossible to physically construct, you can simulate it with a psychic circle. draw a green circle as shown in figure 4 with your magical imagin 61 ation. you must also imagine the four triangles in the appropriat

nsfer the seat of your consciousness back to it. step 7. record your experiences in your magical diary. notes to step 1. if you have a magical robe, wear it. if 123 you have a magical temple, or special room used only for magick, use it. lf not, wear something confortable (or nothing at all) and use a room that is quiet and confortable for you to be in. hold a magical weapon, if you have one. try incense of various kinds. try the exercise while either standing or sitting. always use a banishing ritual, but otherwise it is a good idea to experiment with different things. what will work well for one person may not work for another. your magical diary will show you what works or doesn't work for you. notes to step 2. this technique is used in tibetan yoga and is remarkably effective. when you

axir, but the principles incorporated here can be applied to any watchtower deity. step 1. construct a magick circle. to the north create a triangle so that the triangle lies just outside the circle. the deity is to be evoked into this triangle while you, the magician, remain in the circle. consecrate your circle using the banishing rituals of the pentagram and hexagram. use a strong heavy-bodied incense (for example, musk) for this ritual. create a pantacle inscribed with the name axir, the number 566, and his sigil from the rose. place it on the altar before you. step 2. open the ritual as follows: hold your wand in your right hand, face south and say, i see the holy and formless fire which darts through the hidden depths of the universe. i hear the voice of fire. oip-teaa-pdoke (oh-ee-p

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

recedent in the rosicrucian tradition for this variation. place the triangle of art in the east of the temple or in the direction usually associated with the force. for example, to evoke the demon of air, set up the triangle of art in the west, the quarter toward which the magician should face to skry to the plane of air. one line of tradition then suggests the use of vast amounts of thick, smoky incense for the entity to use as a material basis to appear. in recent decades, however, research has suggested that the smoke method is but a blind, or "smokescreen" for the actual procedure, which is to place a mirror inside the triangle of art.9 for the latter method, arrange the triangle vertically so that the magician can easily see his or her reflection therein. although the adept should exp

HEAVEN HELL

r of causing the soul to be united to its body in the underworld" in the former he declares that p. 24 he knows the names of the gods who preside over the other world, and also the proper words of power, and because he has this knowledge he demands admission into sekhet-aaru, a portion of osiris's kingdom of sekhet-hetepet, and a constant and abundant supply of wheat (for bread, barley (for beer, incense, unguents &c, and the power to assume any form he pleases at will. in the latter he calls upon certain gods to make his soul rejoin its body, and, addressing the gods who tow the boat of millions of years, he asks them to cause him to be born from the womb of the sky-goddess nut in the eastern horizon of heaven [daily] for ever. it has already been said that a complete illustrated copy of

oars or paddles, and each end of it terminated in a serpent's head; in it was a flight of steps. the deceased, as we see, also possessed a boat wherein he sailed about at will, but its form is different from that of the boat moored at the end of the canal. the operations of ploughing, and of seed-time and harvest, are all represented. as to the deceased himself, we see him in the act of offering incense to the "great company of the gods" and he addresses a bearded figure, which is intended probably to represent his father, or some near relation; we see him paddling in a boat, and also sitting on a chair of state smelling a flower, with a table of offerings before him. none of the inscriptions mentions sekhet-aaru, but it is distinctly said that the reaping of the grain by the deceased is

entions sekhet-aaru, but it is distinctly said that the reaping of the grain by the deceased is taking place in sekhet-hetep, or sekhet-hetepet. in chronological order the next picture of sekhet-hetepet to be considered is that from the papyrus of ani, and it will be seen at a glance that in details it differs from that already described. ani adores the gods in the first division, but he burns no incense; the boat in which he paddles is loaded with offerings, and he is seen dedicating an offering to the bearded figure. the legend reads "living in peace in sekhet--winds for the nostrils" the second division contains scenes p. 45 click to view sekhet-hetepet (papyrus of ani, british museum, no. 10,740, sheet 32. p. 47 of' reaping and treading out of corn, but only three pools of water instea

he bad; the former are on the right hand of the god, and the latter on his left, just as saints and sinners are arraigned before god's throne in mediaeval pictures of the judgment. the good are divided into two classes "the heteptiu who praise ra" and the "maatiu who dwell in the tuat (vol. ii, p. 93. the heteptiu are thus called because they made "offerings( hetepet) to ra upon earth, and burned incense to him; they also sang praises to ra and worshipped him upon earth, and uttered hekau, or words of power, against apep, the p. 118 arch-foe of ra (vol. ii, p. 94. from this text we see that it was not enough for the followers of ra to praise him and give him gifts, but that they must also use magical words and formulae in order that ra's foe may be destroyed; and, because when they were up

the egyptian text (vol. ii, p. 183) makes it quite clear that the enemies of osiris are tied to the standards of seb according to the god's decree, and preparatory to slaughter in the hall of ra. click to view nekht spearing the pig of evil. to the right of the path of afu-ra are twelve maati gods who carry maat, and twelve heteptiu p. 164 gods who carry provisions. these are they who offered up incense to the gods, and whose kau or "doubles have been washed clean, whose iniquities have been done away, and who were right in the judgement" therefore has osiris decreed them to be "maat of maat" i.e, most "righteous" and he has given them a place of abode in his own presence with peace and the food of maat thereon to live (vol. ii, pp. 177 .186. to the left of the path of afu-ra are twelve g

HELENA BLAVATSKY NIGHTMARE TALES

ch related to the muses- euterpe especially, at whose altar heworshipped- and orpheus whose magic lyre he tried to emulate with his violin. except his dreamy belief inthe nymphs and the sirens, on account probably of the double relationship of the latter to the muses, throughcalliope and orpheus, he was interested but little in the matters of this sublunary world. all his aspirationsmounted, like incense, with the wave of the heavenly harmony that he drew from his instrument, to a higherand a nobler sphere. he dreamed awake, and lived a real though an enchanted life only during those hourswhen his magic bow carried him along the wave of sound to the pagan olympus, to the feet of euterpe. astrange child he had ever been in his own home, where tales of magic and witchcraft grow out of every

HINE PHIL ASPECTS OF EVOCATION

indstorm dropped away, and the spirit came through into the triangle. incidents such as these led us to postulate that the lk spirits tended to a certain degree of conservatism over the parameters within which they could he cal led forth. the visions that they imparted to us concerning the optimum environment for conjuration definitely belonged to the .baroque. school of magic- cellars, clouds of incense, lots of paraphernalia etc. 27 evoking yog-sothoth introduction one of the aims of the esoteric order of dagon is to develop effective magical techniques with which to interact with the great old ones. as a member of the pylon of yog-sothoth lodge, i have become increasingly interested in the possibility of ritually evoking this entity as a tangible phenomena. the aim of this article is to

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

good enough to allow me to put off answering it in full till my return. i shall be so occupied next week that i am not sure we can get to no. 17.2 the account of dr price is positively in the "annual register [underlined three times] for 1782' a friend near here has it and i have never seen the "gentleman's magazine. i assure you i have made no mistake at all. i enclose a small piece of dhoop or incense. there is enough for about twice burning. roll it into shape of a pastille [small diagram] something like that. present my respectful remembrances to mrs gardner and believe me, chacombe vicarage 14 march 1889 2 22 thealchemist of the golden dawn warrant, portman described himself as 'm mber of the n n h d.egree of the august order of light. grand hierophant presldm in the west grand maste

edures for the manufacture of minute quantities of what was alleged to be gold. the following letter is one of the very few which ayton wrote on notepaper bearing an. occult de ice (see the illustration on p. 19. in the course of this commumc tlon yton mentioned a dozen ancient writers on alchemy with evident familiarity, turned to theosophical publica!io s and. yoga and offered good advice about incense. it is inconceivable that the protestant vicar of chacombe would have tolerated the use of incense in the parish church, but his cellar, where he performed his alchemical experiments, may have reeked of the stuff. private i brought bronchitis home with me from london and have only had energy enough to get through what was absolutely required of me. as to alchemical books the e are plenty o

such as "a treatise of the sublime science1 t. w. wilson 'sub rosa' in the g.d, was at 63 cross street, manchester, when he became a founder member of the order's horus temple at bradford in may 1888. he was also a member of the soc. ros. the letters 4 27 chacombe vicarage 12 april 1889 i have just heard today that a chemist of occult proclivities a theosophist, has just succeeded in making some incense, the formula for which was given him by h.p.b. he had not before been able to get the drugs, one of which was verbena, which he had to get from spain. i had given it up as he had not succeeded! thought you might prefer not having to send so far. his name is: mr thos. w. wilson, i chemist &c, york. he is a most reliable man. he sent me a little and it is in pow er. i cannot make it burn. it

iven it up as he had not succeeded! thought you might prefer not having to send so far. his name is: mr thos. w. wilson, i chemist &c, york. he is a most reliable man. he sent me a little and it is in pow er. i cannot make it burn. it goes out directly, but i daresay he will be able to tell me how to do it. i inclose you a little just to try. in haste. 5 chacombe vicarage 16 april 1889 thanks for incense h.p.b. which i sent on to bro. wilson. i find it is exactly the same as his, only he powders his more which makes it burn better. he is getting more of the verbena from. sp.ai? ilson is going to get me a platinum cup for burnmg it m like what he has. coal would be difficult for me to get at in the early morning. h.p.b. told him that any other metal would set free the elementals [nature spi

ls [nature spirits. a spirit lamp is burned under it. one of our friends the keightleys i has platinum and a spirit lamp for the purpose. in haste. 26 the alchemist of the golden dawn the yoga, reprinted from the arya magazine nos. i& ii. 3s. the two. there are also "occult science, the science of breath" and sabhapty swami on vendatic raj yoga. these 2 together come to 3s. including postage. the incense of dhoop is reserved class, per lb. 2.os.od. first class i 2s. od. second class 8s.od. third class ss.od; these books and this dhoop are all to be had of r. c. bary, esqre, said mithra bazaar, lahore, india. send p.o. to him. there is a special form for indian p.o.'s, by which they require you to give the name of father of native, tribe &c &c &c, which no one ever can do. i just put "not a

th having' i the theory that the twenty-two tarot trumps corresponded to the twenty-two paths of the qabalistic tree of life was first propos d by eliphas levi and was therefore a recent, not to say synthetic, proposition. papus (i.e, dr gerard encausse, 18 5-191) le .tarot des bohemiens (1889) was the first popular treatise which mcluded the letters 55 56 thealchemist of the golden dawn h.p.b.'s incense' i forgot to mention it to you. he is a very good sort of man. 1 probably charles johnston, of dublin, who had been at school with w. b. yeats. at the age of eighteen he read a paper on theosophical theories of evolution at a meeting of the dublin hermetic society. it was subsequently printed in the dublin university review. he helped to form a dublin lodge of the t.s. in 1886. yeats did n

HP LOVECRAFT COOL AIR

motions were less perfectly coordinated, and his mind and will displayed less resilience and initiative. of this sad change he seemed by no means unaware, and little by little his expression and conversation both took on a gruesome irony which restored in me something of the subtle repulsion i had originally felt. he developed strange caprices, acquiring a fondness for exotic spices and egyptian incense till his room smelled like a vault of a sepulchred pharaoh in the valley of kings. at the same time his demands for cold air increased, and with my aid he amplified the ammonia piping of his room and modified the pumps and feed of his refrigerating machine till he could keep the temperature as low as 34 degrees or 40 degrees, and finally even 28 degrees; the bathroom and laboratory, of cou

er which i bought especially for the purpose. i likewise did much of his shopping, and gasped in bafflement at some of the chemicals he ordered from druggists and laboratory supply houses. an increasing and unexplained atmosphere of panic seemed to rise around his apartment. the whole house, as i have said, had a musty odour; but the smell in his room was worse -and in spite of all the spices and incense, and the pungent chemicals of the now incessant baths which he insisted on taking unaided. i perceived that it must be connected with his ailment, and shuddered when i reflected on what that ailment might be. mrs. herrero crossed herself when she looked at him, and gave him up unreservedly to me; not even letting her son esteban continue to run errands for him. when i suggested other physi

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

emples of sarnath, fashioned of a bright multi-colored stone not known elsewhere. a full thousand cubits high stood the greatest among them, wherein the high-priests dwelt with a magnificence scarce less than that of the kings. on the ground were halls as vast and splendid as those of the palaces; where gathered throngs in worship of zo-kalar and tamash and lobon, the chief gods of sarnath, whose incense-enveloped shrines were as the thrones of monarchs. not like the eikons of other gods were those of zo-kalar and tamash and lobon. for so close to life were they that one might swear the graceful bearded gods themselves sate on the ivory thrones. and up unending steps of zircon was the tower-chamber, wherefrom the high-priests looked out over the city and the plains and the lake by day; and

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

flame of a candle can change the atmosphere and can create vibrations; that may be true, although i'm not sure. i know i'm becoming more and more able to cast spells without props, but i'd rather use props because i am comfortable with the old methods. there's nothing wrong with using candles and other props to condition and key up your senses. for ages, religions have employed candles, bells and incense to affect the concentration of their congregations. lighting candles, as is done in church, can be done at home for the same purpose. it's not such a hokey thing that it should occur only in the dominion of witches. many clever people in all professions are aware of the power of objects. a bell is supposed to attract the spirits, and it may, but i believe spirits are energy from within you

ringing the bell in church mean? it may be that the bell sets into motion some sort of electrical vibrations in the atmosphere that eventually lead to something. i use bells in much the same way as pavlov did. i am conditioned to hear the bell, and i say "okay, my subconscious has now taken over" anything that will stimulate your senses can help. the bell is for the ear, the candle for the eyes, incense for the nose; they get all the senses working. some people prefer to cast spells nude; others like to wear clothing with a pleasing texture. some people cast spells right before they make love. everybody does it differently. the whole point is to become stimulated enough. all witches are not the same. i have a good witch friend who never uses candles. she draws designs to release her power

are. i mean, at a time like that, what kind of a person would cast a spell? it would have to be a witch. you've got to have all the paraphernalia dragged out and set up before you are ready to climb into bed. usually this type of thing is better when both people involved are experienced spellcasters who may no longer need props but are able to project a thought strongly enough without candles and incense and bells ringing- although of course they still can be utilized. 10. candle magic it is well-known that certain coloured candles stand for certain things. the colours mean something to most people who deal with this type of thing. white candles are always used for inspiration, increase in knowledge or an inner solution for a particular problem. if you want inspiration to hit, light a whit

h a door i'd react with a very strong force that probably would not have been there had i not performed the ritual, so naturally he reacted to my reaction, and before i knew it he was saying "hello" i didn't deliberately go anyplace where he would be. i didn't do anything physical that would make it happen. it just happened. as for the ritual itself, i lit a candle in a darkened area, then burned incense. if you can get all your senses going at the same time you make more of an impression on your subconscious for the thing you want. i hypnotized myself into feeling that i was surrounding this man with myself and calling him into my sphere of being. i think we are all a mass of energy, and we really have no clearly defined end. where does my body end and the air around me begin? at which po

nt, and two, this is what i want. keep it in your desk drawer, and read it regularly. memorize it. say it over and over. keep the list in your purse, and every time you open your purse you will be reminded of it. put it under your pillow, pull it out, and look at it. at all times fortify yourself with it, keeping it in the forefront of your mind. sit in a darkened room, with a candle lit, perhaps incense burning, and some music that you like- all the things that turn you on. when these things are going for you, creating this new experience, tell yourself "because every night at midnight i light this candle, i am going to get what i want, everything i want" you don't have to know anything, just be yourself. because you light a candle, what you want on your list is going to come to you; tell

ed "pretty good" since your letter states that you are twenty-two years of age. it seems to me that your attitude about your abilities stems from your emotional partners no doubt being rejects of some tired seventy year olds. cool it baby. cool it! dear may the 4, i do not understand why you should have fainted while trying to cast the emotional bondage spell. before continuing with the herbs and incense perhaps you had better contact your doctor. rosemary and thyme are not known for their intoxicating fumes. it could have been that the candle snuffed out the oxygen in the small enclosed area. where were you anyway? dear potential witch (july 19, 1933) witchcraft is a discipline activity. when casting spells rituals must be followed exactly if they are to have a powerful effect. you must u

ISIS UNVEILED

placed at the eaat gate of edn.j etoreim i4 on eiemadti spirit "serpent, in the name of the tetra- grammafam, the lord; he commandi thee, by the angel and the lion" angel of darkness, obey, and run away with this hoty [eurdaed] wattr. eagle in cfaaiu, obey thia aign, and retreat bdon the breath. moving aerpent, crawl at my feet, or be tortured by titii toured fire, and ev^kirate before this holy incense. let wato' return to water itbe elemental spirit of waterji let the fire bom, and the air drculate; let the earth return to earth by the tirtue o( the pentagram, which i* the homing star, and in the name of the tetiagnmmaton which is tiaced in the cen- ter of tt ciwm cf lighl anun" it is unnecessary to try the patience of the reader any longer, althou^ we might multiply examples. it must n

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

son particularly to fear. so, imagining that he would in some way soon penetrate the mystery, and feeling in the darkness by his hands upon the wall, and by his toes to make sure firs ton each step, he resolutely descended; and he deliberately counted the underground chamber. 7 two hundred and twenty steps. he felt no difficulty in his breathing, except a certain sort of aromatic smell of distant incense, that he thought egyptian, coming up now and then from below, as if from another, though a subterranean, world. possibly, thought he, for he had heard of them, the world of the mining gnomes: and i am breaking in upon their secrets, which is forbidden for man. the rustic, though courageous, was superstitious. but, notwithstanding some fits of fear, the countryman went on, and at a much low

light, employed as a primal witness and attestation in all worship? to what end, and expressive of what mysterious meaning, surviving through the changes of the faiths and the renewal of the churches, and as yet undreamt, burn the solemn lamps in 108 the rosicrucians. multitude, in their richly worked, their highly wrought, cases of solid gold or of glowing silver, bright-glancing in the mists of incense, and in the swell or fall of sacredly melting or of holily entrancing music? before spiry shrine and elaborate drop-work tabernacle; in twilight hollow, diapered as into a glory of stone and in sculptured niche; in the serried and starry ranks of the columned wax, or in rows of bossy cressets, intertwine and congregate the perfumed flames as implying the tradition eldest of time! what mean

priestly offering, as they succeed each other, and deepen in intensity and in meaning may not those aids of music to enlarge and change and conjure the sense 118 the rosicrucians. of hearing, and to react on sight (it being notorious that objects change their character really as we look at them when operated upon by beautiful music) may not those dream-producing, somnolent, enchanting vapours of incense, which seem to loosen from around each of us the walls of the visible, and to charm open the body, and to let out (or to let in) new and unsuspected senses, alight with a new light not of this world, the light of a new spiritual world, in which we can yet see things, and see them as things to be recognised, may not all this be true, and involve impossibilities as only seeming so, but true

, there may be exceptions to this, as to every other general rule. notwithstanding, he says, the severity of the law against the making of images, yet, as justin martyr observes in his book against trypho, it must be somewhat mysterious, that god in the case of the brazen serpent* should command an image to be made, for which* the brazen serpent continued to be worshipped by the jews, and to have incense offered to that idol, till the reign of hezekiah: for it being written in the law of moses, whosoever looks upon it shall live, they fancied they might obtain blessings by its mediation, and therefore thought it worthy to be worshipped. our learned dr. jackson observes, that the pious hezekiah was moved with the greater indignation against the worship of this image, because in truth it nev

JESSUP MK THE CASE FOR THE UFO

the limits of the four supports of heaven..6) powerful was the position of the fire circles. the army of the king looked on and his majesty was in the midst of it. it was after supper. thereupon they (the fire circles) went up higher directed to the south. fishes and volatiles fell down from the sky (it was) a marvel never occurred since the foundation of this land. caused his majesty to brought incense to pacify the hearth..9 (to write) what happened in the ook of the house of life..10 (to be remembered) for the eternity. ole titmouse saw "the great return: a story you know very well. he saw group "coat" burnings of whole convey. in great return, one ship payed-call in titmouses towns peopole (sic, was honored& received graciously, even if at first somewhat fearfully, like sun worshipers

KETAB E SIYAH

nt the shedim hosts. thus unhindered went raphael to the garden and set flame to all that grew there by the river. long did the trees of the garden burn with fire as raphael, with his knights looked down from the high walls of the valley as the hungry tongues did lick all the leaves to ash and leave the once fertile soil scorched and black. the very sun was blocked out by smoke, perfumed with the incense of the garden, and the river was blocked and ran dry with the embers of the conflagration's wake. 199 only as the sun descended in the western sky, bleeding red into the waters of the ocean, did the all-consuming flames fade and die. raphael surveyed the wreck of what had once been green and it was wholly black and dead. yet looking more closely yet, making tight his eyes he did see amongs

tions poured out. so did utanapishtim honour the shedim and the ancient shades of his great ancestors. from a bowl of gold was the wine poured out upon a great table of marble, carved from the stone of mountains, set with grooves to drain what was offered down into the earth and to chadel. as the night grew dark after day the streets were lit with great braziers of steel, filled with charcoal and incense and even to the rising of the sun shurupuk was full of merriment and the people of shurupuk were full of wine and mead. at this time the army of lamech returned to the gate whence they had first set forth to conquer, coming back in defeat and ignominy though indeed they had fought most bravely. thus was the body of lamech borne to his city. upon a bier of cedar, adorned with beaten gold, d

prophet, hath chosen, knowing the law of the fortress, and the great mystery of the house of god. all these old letters of my book are aright; but [tzaddi] is not the star. this also is secret: my prophet shall reveal it to the wise. 58. i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. 59. my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. 60. my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have asecret glory for them that love me. 61. but to love me is better than all

of my hair the trees of eternity. 60. my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have asecret glory for them that love me. 61. but to love me is better than all things: if under the night stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; 419 ye shall exceed the nations of the earth in spendour& pride; but always

KNOWLEDGE LECTURE FIVE

the sides of the pyramid are the hebrew names of the elements. on the apex is the word eth, meaning essence and on the base is the word olam, meaning world. the next badge is the calvary cross of ten squares admitting to the path of peh, mars, the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the hegemon s cross admitting to the grade of philosophus. this cross embraces tiphareth, netzach, hod, and yesod resting upon malkuth. this cross also refers to the 6 sephiroth of microprosopus and is the opened out form of the cube. finally we have the symbol of venus on the tree of life it embraces all ten sephiroth on the tree. it is a fitting emblem of the isis of na

KNOWLEDGE LECTURE ONE

e in the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and body are united in the presence of the ancient of days. blotted out are the sins of his body in passion. he has passed the eternal gate, and has received the new year feast with incense, at the marriage of earth with heaven "tum has built his bridal chamber. rururet has founded his shrine. the procession is completed. horus has purified, set has consecrated, shu made one with osiris, has entered his heritage "as tum he has entered the kingdom to completed union with the invisible. thy bride, o osiris, is isis, who mourned thee when she found thee slain. in isis, thou art

KNOWLEDGE LECTURE THREE

to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes of hebrew letters the sepher yetzirah divides the hebrew alphabet into three classes of 3, 7, and 12 letters. three mothers wma seven doubles trpkdgb twelve singles qxisnlyeczvh the holy place of the temple embraces the symbolism of the 22 letters. the table of shew-bread, the single letters. the altar of incense are the three mother letters. astral spirits are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and function. in the

KNOWLEDGE LECTURE TWO

ter of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. th

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

of deity in matter, and it corresponds exactly to the light in catholic churches which burns always before the altar on which the host is reserved. 107. figure 2. 108. 109. mackey, in his lexicon of freemasonry, speaks of the altar as: 110. the place where the sacred offerings were presented to god. after the erection of the tabernacle, altars were of two kinds, altars of sacrifice and altars of incense. the altar of masonry may be considered as the representative of both these forms. from hence the grateful incense of brotherly love, relief and truth, is ever rising to the great i am; while on it the unruly passions and the worldly appetites of the brethren are laid as a fitting sacrifice to the genius of our order. the proper form of a masonic altar is that of a cube, about three feet h

of silvered, and their seven lines symbolize the seven rays of life and the seven grades of matter. our illustrations give an idea of the m.m. aprons as worn in egypt and at the present day (fig. 12) 322. the ceremony of censing 323. when all have taken their places the ceremony of censing begins. the thurifer advances to the pedestal of the r.w.m, who places upon the charcoal in the censer some incense which he has previously magnetized, or better still, he magnetizes the incense as it is melting in the censer, for that is the condition in which it is most responsive to his power. as the ceremony is not known in some lodges i reprint it here from the co-masonic ritual: 324. during the ceremony appropriate music is played, the brn. remaining standing. when all are in their places, the thu

is melting in the censer, for that is the condition in which it is most responsive to his power. as the ceremony is not known in some lodges i reprint it here from the co-masonic ritual: 324. during the ceremony appropriate music is played, the brn. remaining standing. when all are in their places, the thurifer advances to the pedestal of the r.w.m, who places upon the charcoal in the censer some incense which he has previously consecrated. the thurifer steps back and bows to the r.w.m, who returns the bow. he then censes the r.w.m, with three triple swings* the chains being held short and the censer extended at the level of the eyes, but slightly lowered after the first and second sets of triple swings. the censer is then grasped firmly by the chains in the right hand, and swung with full

o strengthen him for his work, and it does so by setting up a line of communication with the forces of the inner planes. the higher the man is in degree, the more does he himself give in proportion to what is received. the master gives most of all, but the columns receive more than they give; yet each one should try as the thurifer turns to him to give as much as he possibly can. 326. this use of incense is perfectly scientific. all occult students are aware that, as was said in the last chapter, there is no such thing as really dead matter, but that everything in nature possesses and radiates out its own vibration or combination of vibrations. every chemical element has thus its own set of influences, which are useful in certain directions and useless or even hostile in others. it is in t

in the last chapter, there is no such thing as really dead matter, but that everything in nature possesses and radiates out its own vibration or combination of vibrations. every chemical element has thus its own set of influences, which are useful in certain directions and useless or even hostile in others. it is in this way quite possible, for example, to mingle certain gums which, when burnt as incense, will strongly stimulate the purer and higher emotions; but one could just as easily make another mixture whose vibrations would promote the most undesirable feelings. this is a matter about which some people are sceptical, because humanity is at present passing through a stage in its evolution during which its development is almost exclusively that of the lower mind, which is fiercely int

not specially studied. we all know how difficult it has been until quite lately to gain any recognition for non-physical phenomena, such as those of telepathy or clairvoyance, or indeed anything outside the most materialistic science. 327. now the time has come when men are beginning to see that life is full of invisible influences, whose value can be recognized by sensitive people. the effect of incense is an instance of this class of phenomena, as is also the result of the use of talismans and of certain precious stones, each of which vibrates at its own rate and has its own value. such things are not usually of importance so great that we need give much time to their consideration, but they all have their effects, and are therefore not to be entirely neglected by wise people. 328. the i

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

a special yearly festival, much like a pardon in brittany- a kind of semi-religious village fair, to which people came from all parts of the island to picnic in the open air for two or three days, and enjoyed themselves hugely. in one case a great old tree of enormous size and unusually perfect shape was regarded as sacred to diktynna, and offerings were made under its branches. a vast amount of incense was burnt under it, and it was supposed that the leaves somehow absorbed and retained the scent, so when they fell in autumn they were carefully collected and distributed to the people, who regarded them as talismans which protected them from evil. that these dried leaves had a strong fragrance is undeniable, but how far it was due to the incense seems problematical. 213. the people were a

LIBER O

hat it must be left to the good sense of the student to decide whether or not he should be satisfied with his result. v. 1. let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. let the place of working be free from all disturbance, and let the preliminary purifications, banishings and invocations be duly accomplished, and, lastly, let the incense be kindled. 2. let him imagine his own figure (preferably robed in the proper magical garments, and armed with the proper magical weapons) as enveloping his physical body, or standing near to and in front of him. 3. let him then transfer the seat of his consciousness to that imagined figure; so that it may seem to him that he is seeing with its eyes, and hearing with its ears. this will us

LIBER ASTARTE

harmonious. but even so it is best to keep the wand and cup; and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or, the robe best fitted for the service of the particular deity, as a bassara for bacchus, a white robe for vesta. so also, for vesta, one might use for instrument the lamp; or the sickle, for chronos. 10. concerning the incense and libations. the incense should follow the nature of the particular deity; as, mastic for mercury, dittany for persephone. also the libations, as, a decoction of nightshade for melancholia, or of indian hemp for uranus. 11. concerning the harmony of the ceremonies. let all these things be rightly considered, and at length, in language of the utmost beauty at the command of the philosophu

ortunity for this. 17. continuation. third, even if he have leisure and preparation, let him seek ever to bring inward the symbols, so that even in his well-ordered shrine the whole ceremony revolve inwardly in his heart, that is to say in the themple of his body, of which the outer temple is but an image. for in the brain is the shrine, and there is no image therein; and the breath of man is the incense and the libation. 18. continuation. further concerning occupation. let the devotee transmute within the alembic of his heart every thought, or word, or act into the spiritual gold of his devotion. as thus: eating. let him say .i eat this food in gratitude to my deity that hath sent it to me, in order to gain strength for my devotion to him. or: sleeping. let him say .i lie down to sleep, g

LIBER CCXLII AHA

new-fledged on these reluctant lips! olympas. i tremble like an aspen, quiver like light upon a rainy river! marsyas. do what thou wilt! is the sole word of law that my attainment heard. arise, and lay thine hand on god! arise, and set a period aha! 31 unto restriction! that is sin: to hold thine holy spirit in! o thou that chafest at thy bars, invoke nuit beneath her stars with a pure heart (her incense burned of gums and woods, in gold inurned, and let the serpent flame therein a little, and thy soul shall win to lie within her bosom. lo! thou wouldst give all.and she cries: no! take all, and take me! gather spice and virgins and great pearls of price! worship me in a single robe, crowned richly! girdle of the globe, i love thee! pale and purple, veiled, voluptuous, swan silver-sailed, i

me rise, correct and firm, steady striding to the term, master of my fate, to rise to imperial destinies; with the sun fs ensanguine dart spear-bright in my blazing heart, and my being fs basil-plant bright and hard as adamant! marsyas. yonder, faintly luminous, the yellow desert waits for us. lithe and eager, hand in hand, we travel to the lonely land. there, beneath the stars, the smoke of our incense shall invoke the queen of space; and subtly she shall bend from her infinity like a lambent flame of blue, touching us, and piercing through all the sense-webs that we are as the aethyr penetrates a star! her hands caressing the black earth, her sweet lithe body arched for love, her feet a zephyr to the flowers, she calls my name.she gives the sign that she is mine, supremely mine, and cli

LIBER CLXV A MASTER OF THE TEMPLE

retical; for initiation is overseen from the third order, where no error may endure. o.m. the equinox 132 as this cannot be done with comfort, in this country (england, let your chief practice take place an hour or half an hour before your breakfast hour. 4. if possible set apart a room wherein to carry out your exercises; keep it clean, and only keep in it objects which please you; burn a little incense in the room before beginning an exercise; keep the room holy to yourself, and do not allow yourself or another to do anything unbalanced in thought or action in it. in will and deed make this room a temple and a symbol of that greater temple which is your higher self. the exercises the first exercise rise to time, and without undue haste, wash and dress, robe yourself and enter the room yo

ning an exercise; keep the room holy to yourself, and do not allow yourself or another to do anything unbalanced in thought or action in it. in will and deed make this room a temple and a symbol of that greater temple which is your higher self. the exercises the first exercise rise to time, and without undue haste, wash and dress, robe yourself and enter the room you have set apart; burn a little incense and turning to the east repeat some simple orison such as: may the light of adonai arise within me, may it guide me through this day and be as a lamp to lighten my darkness. then make a general confession, as shortly as possible, of your last day s work and enter it in your diary, after which sit down in a comfortable position and do the following. with your hands upon your knees and your

it is finished amen. one last note occurs to me before i wrap up this book and seal it and address it to f. in whose hands it will be safe. i looked into the eyes of a little child this evening. does the answer lie there? sep. 5th, 12:26 p.m. it is over. i have unsealed the package and once more opened the book. this time it will be but a short entry. very quietly i knelt; i did not robe or burn incense. i just took with me the memory of the little child who had looked into my eyes as i kissed its forehead. very the equinox 136 quietly i asked my question. i rose and lay upon the bed, and soon the answer came. it came quite silently, and at first i thought i must be mistaken, i had (it seemed) heard it so many times before. no other answer came, so i went out into the streets and along my

the beginning of the reflection of thee. o god, wrap me utterly away, beyond even this bliss. let me be utterly consumed in thine essence. amen. liber clxv 155 however, on the day, the 12th of october, when he came actually to use his invocation (prepared and illuminated during his retirement) expecting the result might occur, he writes as follows: at precisely 6:50 i entered the temple, lit the incense and robed. all being in order i knelt in prayer and at 7 p.m. i arose and performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited

LIBER CORDIS CINCTI SERPENTE

. moreover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. 9. yea! i gave her of the flower of my youth. 10. but she stirred not; only by my kisses i defiled her so that she turned to blackness before me. liber cordis cincti serpente svb figvra ynda 7 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened and corrupted before me. almost i cast myself into the stream. 13. th

tor, nor unto the practicus, nor unto the philosophus, 24 liber lxv nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contaminated by the incense of them that adore the queen of night. 20. thou shalt dwell among the people as a precious diamond among cloudy diamonds, and crystals, and pieces of glass. only the eye of the just merchant shall behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. thou shalt be ever the heart, and i the serpent will coil close

LIBER CXCVII STORY OF SIR PALAMEDES

merry men! for nothing is so void and vile as palamede the saracen. 65 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe.s throat; his chant rolls in a magick moan; his head bows to the crowned goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers .lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile fs upsurging flood! i cast thee down, oh crowned and throned! to black amennti.s void profane. until mine anger be atoned thou shalt not ever rise again. with firm red lips and square black

rse comes back to sleep with him .hath fallen himself to that profane whence none might ever rise again. dread torture racks him; all his bones get voice to utter forth his groans. the very poison of his blood joins in that cry fs soul-shaking flood. for many a chiliad counted well his soul stayed in its proper hell. then, when sir palamedes came back to himself, the shrine was dark. cold was the incense, dead the flame; the slain babe lay there black and stark. what of the beast? what of the quest? more blind the quest, the beast more dim. even now its laughter is suppressed, while his own demons mock at him! o thou most desperate dupe that hell fs malice can make of mortal men! meddle no more with magick spells, sir palamede the saracen! 67 xxix ha! but the good knight, striding forth fr

LIBER DCCCLX JOHN ST

e isis.natural, pleasant, easy events. most certainly too to-day has been apophis! think of the wild john st. john 27 cursing and black magic, etc. we must hope for the osiris section to-morrow or next day. birth, death, resurrection! iao! 7.35. the sandwich duly chewed, and two coffees drunk, i resume the mystic mantra. why? because i dam well choose to. 7.50 .tis a rash thing to say, and i burn incense to the infernal gods that the omen may be averted; but i seem to have conquered the real dweller of the threshold once and for all. for nowadays my blackest despair is tempered by the certainty of coming through it sooner or later, and that with flying colours. 9.30. the last.-hour i wasted talking to dr. roland, that most interesting man. i don.t mean talking; i mean listening. you are a

get a good night fs rest..and perceived that it would be impossible. i am so far into this operation that pausing to cast one last glance back o.er the safe road..twas gone! 10.08. i must come out of it either an adept or a maniac. thank the lord for that! it saves trouble. 10.20. undressed and robed. will do an aspiration in the hanged man position, hoping to feel rested and fit by midnight. the incense has arrived from london; and i feel its magical effects most favourable. o creature of incense! i conjure thee by him that sitteth upon the holy throne and liveth and reigneth for ever as the balance of righteousness and truth, that thou comfort and exalt my soul with thy sweet perfume, that i may be utterly devoted to this work of the invocation of my lord adonai, that i may fully attain

m now even the light of earth seems dark. reason the rudder was long since unshipped; the power of his personality has broken down, yet under the tiny storm-sail of his will to adonai, the crazy bark holds way, steered by the oar of discipline.yea, he holds his course. adonai! adonai! is not the harbour yet in sight? 6.07. he has returned home and burnt (as every night since its arrival) the holy incense of abramelin the mage. the atmosphere is full of vitality, sweetened and strengthened; the soul naturally and simply turns to the holy task with vigour and confidence; the black demons of doubt and despair flee away; one respires already a foretaste of the perfume, and obtains almost a premonition of the vision. so, let the work go on. 6.23. 7 breath-cycles, rather difficult. clothes are a

ove. adonai! adonai! let it be written of o. m. that .the lord adonai is about him like a thunderbolt and like a pylon and like a serpent and like a phallus.and in the midst thereof like the woman that jetteth the milk of the stars from her paps; yea, the milk of the stars from her paps..1 1 [liber lxv, v. 65, slightly paraphrased] john st. john 93 the tenth day 12.17. now that the perfume of the incense is clearly away, one may most potently perceive the invoked perfume of the ceremony itself. and this mystical perfume of adonai is like pure musk, but infinitely subtilised.far stronger, and at the same time far more delicate (p.s..doubt has arisen about this perfume, as to whether there was not a commonplace cause. on the balance of the evidence, carefully considered, one would pronounce

1 [probably 1906] john st. john 101 for as this experience transcends reason, it is fruitless to argue about it. adonai, i invoke thee! simpler, then, to go back to the egoistic diction, only remembering always that by .i. is meant john st. john, or o. m, or adonai according to the context. 5.30. having read some of the books to induct myself again into the work. therefore will i kindle the holy incense, and turn myself again to the one thought. 6.27. all this time in hanged man position, and thinking of everything else. as bad as it was on the very first day! 7.10. more waste time aimlessly watching a poker game. walked down to cafe de versailles. dinner. hors d f.uvre, escargots, cassoulet de castelnaudry, glace. evian. am quite washed-out. i have not even the courage of despair. there

LIBER DCLXXI VEL PYRAMIDOS

thusiast john yarker, which were regarded as gspurious h by most masonic writers (c) ordo templi orientis. key-entry &c, by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a ritual of self-initiation based upon the formula of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkness; matter shines, a snake. sebek

loose the sweet and shining girdle of nuit! the adorations and the word. sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m then, at the altar: behold! the perfect one hath said these are my body.s elements tried and found pure, a golden spoil incense and wine and fire and bread these i consume, true sacraments for the perfection of the oil. act accordingly. for i am clothed about with flesh and i am the eternal spirit i am the lord that riseth fresh from death, whose glory i inherit since i partake with him. i am the manifestor of the unseen 14 liber dclxxi without me all the land of khem is as if it had not been. proceed as in buildin

LIBER LIBERI VEL LAPIDIS LAZULI

en of roses of macedonia. 35. i dreamt of sunset and roses and vines; thou wast there, o my god, thou didst habit thyself as an athenian courtesan, and i loved thee. 36. thou art no dream, o thou too beautiful alike for sleep and waking! 37. i disperse the inane folk of the earth; i walk alone with my little puppets in the gardne. 38. i am gargantuan great; yon galaxy is but the smokering of mine incense. 39. burn thou strange herbs, o god! 40. brew me a magic liquor, boys, with your glances. 41. the very soul is drunken. 42. thou art drunken, o my god, upon my kisses. 43. the universe reels; thou hast looked upon it. 44. twice, and all is done. 45. come, o my god, and let us embrace! 46. lazily, hungrily, ardently, patiently; so will i work. 47. there shall be an end. svb figvra vii 9 48

! 48. yea! all the world is split apart, as an old grey tree by the lightning! 49. come, o ye gods, and let us feast. 26 liber liberi vel lapidis lazuli 50. thou, o my darling, o my ceaseless sparrow-god, my delight, my desire, my deceiver, come thou and chirp at my right hand! 51. this was the tale of the memory of al a fin the priest; yea, of al a fin the priest. 27 vii 1. by the burning of the incense was the word revealed, and by the distant drug. 2. o meal and honey and oil! o beautiful flag of the moon, that she hangs out in the centre of bliss. 3. these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear. 4. but of pure black marble is the sorry statue, and the changeless pain of the eye

LIBER LLL PARADIGMAT PIRATE

ok: pay special attention to all the objects, shapes and motion occurring around you. listen: become aware of the myriad of sounds that assail your senses during a normal day. feel: run your hands over a number of surfaces, from tacky to soft and slippery to hard, cold, hot. taste: focus on a wide variety of substances or the memory of tasting them. smell: inhale the odors of your body, the room, incense, perfume, any pets, other people, your breath. breathing: turn your attention to your breathing and note its rhythm without trying to control it. feel: briefly induce feeling of hatred, love, fear, joy, sorrow, lust. thoughts: reflect on your thoughts. what are you thinking right now? what were you thinking during this exercise? what random thoughts arose? ego: become aware that your sense

ways of doing this: overload and solitude. in the first instance, the magician looses all cognitive functions through bombarding all the senses simultaneously until it is impossible to rely on any one sense to maintain her bearing. the best method of bombardment that i fve found works on sight, sound and smell. it fs cheap and can be done quite easily with a stereo, a strobe light and some rancid incense (asafoetida or a sulfur compound. if possible, use a room without any decoration or furniture. the magician should cloy the room with the incense, find a white noise portion of the dial and turn on the strobe light. maximum yield for all three stimuli should produce disorientation as long as the eyes remain open. keep them open; the idea is to move into a state of gnosis via transcending t

al strength. fill a bathtub with water to the point at which you can submerge yourself entirely, except for the nostrils, and then get in. note that this technique overloads the sense of touch while cutting off sight and sound. this methodology works best for visionary trance activities. the magician may also wish to experiment with combining the two techniques. cloy a bathroom with foul smelling incense. bring in a strobe and stereo for white noise and light and then submerge yourself in the tub, and follow the earlier procedure. excitatory forms of gnosis sex simple orgasm is not enough to reach a state of altered consciousness. the neophyte should instead practice techniques of karezza if male and multiple orgasmic overload if a female. in addition, sexual states of gnosis are generated

LIBER O

that it must be left to the good sense of the student to decide whether or not he should be satisfied with his result. v 1. let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. let the place of working be free from all disturbance, and let the preliminary purifications, banishings and invocations be duly accomplished, and, lastly, let the incense be kindled. 2. let him imagine his own figure (preferably robed in the proper magical garments and armed with the proper magical weapons) as enveloping his physical body, or standing near to and in front of him. svb figvra vi. 13 3. let him then transfer the seat of his consciousness to that imagined figure, so that it may seem to him that he is seeing with its eyes, and hearing with its e

LIBER SAMEKH

e in thine own self, is the unconscious. h liber cxi (aleph) cap. ds. but compare the use of the same word in section c. see explanation in point ii. 11 point ii ars congressus cum damone section a let the adept be standing in his circle on the square of tiphareth,12 armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by gwine and strange drugs h* if he so will. he prepares the circle by the usual formula of banishing and consecration, etc. he recites section a as a rehearsal before his holy guardian angel of the attributes of that angel. each phrase must be realized with full con

and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursuqare, and the height shall be thrice half the breadth or double the breadth. and upon the altar shall be a censer, hemispherical, supported upon three legs of silver, and within it an hemisphere of copper, and upon the top a grating of gilder silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte,38 and one part of lignum aloes, or of cedar, or of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galangal.39 and even if he be of higher rank than a probationer, he shall yet wear the robe of the probationer, for the star of flame show

ins a ten and a half foot long green porcelain boat, presumably on wheels, which has to circle the temple. in any case i have been reliably informed (private communication) that a revised and more practical version of this ritual survives in an unpublished crowley ms notebook. 38 storax. 39 this is the oil of abramelin; see the book of the sacred magic of abramelin the mage, book ii, cap. 11; the incense recipe is from the same source; actually both recipes ultimately derive from the book of exodus. 40 the available evidence tends to indicate that the robe of a probationer of a a was white with no hood, a pentagram on the front and a hexagram on the back as described. the robe of an adeptus minor (according to william northram fs advertisments in the equinox) adds an unspecified symbol to

LIBER STELLAE RUBEAE

balae wa pa malae .t .t .t! ge; fu latrai, le fu malai k.t! h.t! n.t! al. rel moai ti.ti.ti! wa la pelai tu fu latai wi, ni, bi. 15. also thou shalt excite the wheels with the five wounds and the five wounds. 16. then thou shalt excite the wheels with the two and the third in the midst; even' and! and% and, and. 17. then the five.and the sixth. 18. also the altar shall fume before the master with incense that hath no smoke. 19. that which is to be denied shall be denied; that which is to be trampled shall be trampled; that which is to be spat upon shall be spat upon. 20. these things shall be burnt in the outer fire. 21. then again the master shall speak as he will soft words, and with music and what else he will bring forward the victim. 22. also he shall slay a young child upon the altar

LIBER VII

and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare& the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported upon three legs, of silver, and within it an hemisphere of copper, and upon the top a grating of gilded silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte, and one part of lignum aloes, or of cedar, or of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galangal. and even if he be of higher rank than a probationer, he shall yet wear the robe of the probationer, for the star of flame showeth

LIBER XCV THE WAKE WORLD

mony and beauty below, and crowned about with the crown of twelve stars, which is the only way you can put it into dream talk. now you don.t need to struggle to go on any more, because you know already that all the house is one palace, and you move about in your own wake world, just as is necessary. all the paths up to the second house open.the path of the hierophant with the flaming star and the incense in the vast cathedral, and the path of the mighty ruler, who governs everything with his orb and his crown and his sceptre. there is the path of the queen of love which is more beautiful than anything, and along it my own dear lover passes to my bridal chamber. then there are the three ways to the holy house of the old king, the way by which he is joined with the new fairy prince, where dw

LIBER XLIV THE MASS OF THE PHOENIX

abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me from midnight to the sun! save me from evil and from good! that thy one crown of all the ten even now and here be mine. amen. he puts the first cake on the fire of the thurible. liber xliv 2 i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis,1 and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign.2 behold this bleeding breast of mine gashed with the sacramental sign! he puts the second cake to the wound. i staunch the blood; the wafer soaks it up, and the high priest invokes! he eats the second cake

LUCIFERIAN INITIATION VIA NOCTURNE

circle make up along with the center the sigil of lucifer, so that the initiate is actually calling down the essence of the serpentine mind, the luciferian core of the self as a background for the sabbatic initiation. each small part manifests as a whole in the end. the initial ceremony should be a banishing ritual, and before a bath to cleanse the body for the actual initiation. anoint with oil, incense within the temple to allow the mind entrance into the astral mysteries. by closing your eyes and focusing on a small dot which slowly becomes a torch, imagine the light growing closer and closer. a great black shape draws near you holding the torch, the figure of black has the sounds of goats around him, a great and strange musick may be heard as he appears before you. greet this figure: b

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

her own nature, nature surmounts nature; nature cannot be amended but in her own nature [paragraph continues] therefore, in contemplating the statue of isis, we must not lose sight of the occult sense of its allegories; otherwise, the virgin remains an inexplicable enigma. from a golden ring on her left arm a line descends, to the end of which is suspended a deep box filled with flaming coals and incense. isis, or nature personified, carries with her the sacred fire, religiously preserved and kept burning in. a special temple by the vestal virgins. this fire is the genuine, immortal flame of nature--ethereal, essential, the author of life. the inconsumable oil; the balsam of life, so much praised by the wise and so often referred to in the scriptures, is frequently symbolized as the fuel o

mposite creatures, thereby symbolizing different aspects of human consciousness. they used birds and reptiles as emblems of their various deities, often creating forms of grotesque appearance and assigning to them imaginary traits, habits, and places of domicile, all of which were symbolic of certain spiritual and transcendental truths thus concealed from the profane. the phoenix made its nest of incense and flames. the unicorn had the body of a horse, the feet of an elephant, and the tail of a wild boar. the upper half of the centaur's body was human and the lower half equine. the pelican of the hermetists fed its young from its own breast, and to this bird were assigned other mysterious attributes which could have been true only allegorically. though regarded by many writers of the middl

in which it lives. the reader must remember that by ether click to enlarge a salamander, according to paracelsus. from paracelsus' auslegung von 30 magischen figuren. the egyptians, chaldeans, and persians often mistook the salamanders for gods, because of their radiant splendor and great power. the greeks, following the example of earlier nations, deified the fire spirits and in their honor kept incense and altar fire, burning perpetually. p. 106 is meant the spiritual essence of one of the four elements. there areas many ethers as there are elements and as many distinct families of nature spirits as there are ethers. these families are completely isolated in their own ether and have no intercourse with the denizens of the other ethers; but, as man has within his own nature centers of con

ance of a salamander, who immediately appears (so the medi val mystics believed, evoked by friction. man is unable to communicate successfully with the salamanders, owing to the fiery element in which they dwell, for everything is resolved to ashes that comes into their presence. by specially prepared compounds of herbs and perfumes the philosophers of the ancient world manufactured many kinds of incense. when incense was burned, the vapors which arose were especially suitable as a medium for the expression of these elementals, who, by borrowing the ethereal effluvium from the incense smoke, were able to make their presence felt. the salamanders are as varied in their grouping and arrangement as either the undines or the gnomes. there are many families of them, differing in appearance, siz

at its height should be equal to its breadth (ten cubits (josephus) it is the custom of bibliologists to divide the interior of the tabernacle into two rooms: one room ten cubits wide, ten cubits high, and twenty cubits long, which was called the holy place and contained three special articles of furniture, namely, the seven-branched candlestick, the table of the shewbread, and the altar of burnt incense; the other room ten cubits wide, ten cubits high, and ten cubits long, which was called the holy of holies and contained but one article of furniture--the ark of the covenant. the two rooms were separated from each other by an ornamental veil upon which were embroidered many kinds of flowers, but no animal or human figures. josephus hints that there was a third compartment which was formed

wo. opposite the candlestick, against the northern wall, was a table bearing twelve loaves of shewbread in two stacks of six loaves each (calmet is of the opinion that the bread was not stacked up but spread out on the table in two rows, each containing six loaves) on this table also stood two lighted incensories, which were placed upon the tops of the stacks of shewbread so that the smoke of the incense might be an acceptable aroma to the lord, bearing with it in its ascent the soul of the shewbread. in the center of the room, almost against the partition leading into the holy of holies, stood the altar of burnt incense, made of wood overlaid with golden plates. its width and length were each a cubit and its height was two cubits. this altar was symbolic of the human larynx, from which th

MASTERING WITCHCRAFT

have your set of basic traditional working tools. without them, all the most powerful born-witch or warlock is powerless when working at a distance from his victim. they are the tools of your trade, as much as an easel and brushes are of the artist. the magical act is a cumulative one. you start from scratch with newly purchased substances, ritually purify or demagnetize them with salt water, and incense, and then recharge them with your concentrated witch power. from these charged substances, you then fashion your implements, and with these implements, you cast your first spells. the basic witch tools themselves are five in number; the full complement eight. there are many lesser ones which merit the designation more of common household implements that you keep specially for your witchcra

hall list the important ones at the end of this chapter along with other useful things you will need in your witches' cupboard. 1. white kilted knife 2. athame 3. chalice 4. thurible these are your basic working tools, however: l the witches' knife- also known as an athame or bolline. l the witches' cord- already mentioned, known variously as a girdle cord, or cingulum. l the witches' censer- the incense burner or chafing dish, also known as the thurible. l the witches' cup- also known as the chalice. l the witches' spellbook- known variously as a witches' bible, workbook, liber spirituum, or book of shadows. with these simple though basic tools you will be able to manufacture all the other magical artifacts that are mentioned in the following pages; the wand, the speculum, the candlestick

s, philters, incenses, images, and amulets that will be your general stock in trade. the ways and means to manufacture such things will be discussed under the specific headings throughout the book as we come to them. to make your working tools, the first thing you must do is to learn how to purify and consecrate all your raw materials (or exorcise them, as we call it) by means of salt, water, and incense. theoretically, the salt, water, and incense stand for the four elements of the wise earth, water, and fire, together with air symbolically constituting the basis for the material universe, in the language of alchemy and witchcraft. by exorcising anything you are in effect symbolically using these four basic constituents to "wash" the article of all extraneous vibrations, prior to rechargi

nstituents to "wash" the article of all extraneous vibrations, prior to recharging it with your own will and concentrated witch power. before, in fact, transforming it into a servant to accomplish a given magical task. throughout the following pages i will refer to this process of purification as either exorcism or "passing something through fire and water" formula of exorcism by salt, water, and incense basically, any form of words can be used to exorcise something, ranging from a long ecclesiasticalsounding latin invocation to a simple jingle. witches generally prefer the latter. here are two charms that can be used for exorcism, and which partake of the nature of jingles: taking a small handful of new salt and casting it into a bowl of fresh water, breathe these words onto the water's s

ng with all the faith, will, and imagination you can muster, a dim bluish light beginning to hover over it as you do. water and earth where you are cast no spell nor adverse purpose last not in complete accord with me. as my word, so mote it be! this is now your charged salt and water of exorcism which you will use to make your working tools. similarly, casting a few grains of good-quality church incense onto a glowing charcoal block contained in an ashtray, chant as you hold your hand outstretched over it: creature of fire this charge i lay, no phantom in thy presence stay. here my will addressed to thee; and as my word, so mote it be! again, strongly visualize the coals radiating that strange blue light as you speak. with this charged fire, you will complete the exorcism of your raw mate

ught into contact with them. glass and ceramic are also acceptable, but, as i say, a metal or horn one is traditional. the process of consecration is simple. during the period of the month when the moon is waxing toward full, take some salt water in a bowl and steep in it the following powdered herbs: vervain (verbena, mint, basil, rosemary, hyssop, lavender, sage, valerian, fennel. sprinkle some incense on a charcoal block and charge both fire and water with the words i have already given you, mentally putting all your effort of will, faith, and imagination into seeing the elements as glowing with vibrant, purifying light. having done this, sprinkle the cup with the water, then pass it through the incense smoke, chanting words to this effect, and visualizing the blue purifying light flick

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

spirits, and is not the same as the present book, though extremely valuable in its own department. in editing this volume, i have omitted one or two experiments partaking largely of black magic, and which had evidently been derived from the two goetic works mentioned above; i must further caution the practical worker against the use of blood; the prayer, the pentacle, and the perfumes, or temple incense, rightly used, are sufficient as the former verges dangerously on the evil path. let him who, in spite of the warnings of this volume, determines to work evil, be assured that evil will recoil on himself and that he will be struck by the reflex current. this work is edited from several ancient mss. in the british museum which all differ from each other in various points, some giving what i

this, there are special times reserved for the invocation of these spirits, in the days and hours when they have power and absolute empire. it is for this reason that thou wilt see in the following tables to what planet and to what angel each day and hour is submitted, together with the colours which belong unto them, the metals, herbs, plants, aquatic, a rial, and terrestrial animals, and temple incense, which are proper to each of them, as also in what quarter of the universe they ask to be invoked. neither are omitted, the conjurations, seals, characters, and divine letters, which belong to them, by means of which we receive the power to sympathize with these spirits. the key of solomon page 8 table 1: table of the planetary hours hours from hours from sun. mon. tues. wed. sunset to sun

operation of which thou canst effect nothing; but if thou observest them with diligence thou mayest easily and thoroughly arrive at the effect and end which thou desirest to attain. book one page 13 chapter ii of the days, and hours, and of the virtues of the planets when thou wishest to make any experiment or operation, thou must first prepare, beforehand, all the requisites, such as candles and incense, which thou wilt find described in the following chapters: observing the days, the hours, and the other effects of the constellations which may be found in this chapter. it is, therefore, advisable to know that the hours of the day and of the night together, are twenty-four in number, and that each hour is governed by one of the seven planets in regular order, commencing at the highest and

disciples on the forehead, and each of them will kiss the other. afterwards let the master extend his hands over the disciples, and in sign of absolution, absolve and bless them; which being done he book one page 17 will distribute to each of his disciples the instruments necessary for magical art, which he is to carry into the circle. the first disciple will bear the censer, the perfumes and the incense; the second disciple will bear the book, paper, pens, ink and any stinking or impure materials; the third will carry the knife and the sickle of magical art, the lantern, and the candles; the fourth, the psalms, and the rest of the instruments; the fifth, the crucible or chafing-dish, and the charcoal or fuel; but it will be necessary for the master himself to carry in his hand the staff

and will say, what dost thou wish, and wherefore hast thou caused us to come hither from the infernal abodes? then shall the exorcist, or master of magical art, with an assured air and a grave and imperious voice, order and command him to be tranquil, to keep the rest of his attendants peaceable, and to impose silence upon them. let him, also, renew his fumigations, and offer large quantities of incense, which he should at once place upon the fire, in order to appease the spirits as he hath promised them. he should then cover the pentacles, and he will see wonderful things, which it is impossible to relate, touching worldly matters and all sciences. this being finished, let the master uncover the pentacles, and demand all that he shall wish from the king of the spirits, and if there are o

and of soul. the pentacles should then be made in the days and hours of mercury, when the moon is in an a rial or terrestrial sign; she should also be in her increase, and in equal number of days with the sun. it is necessary to have a chamber or cabinet specially set apart and newly cleaned, wherein thou canst remain without interruption, the which having entered with thy companions, thou shalt incense and perfume it with the odours and perfumes of the art. the sky should be clear and serene. it is necessary that thou shouldest have one or more pieces of virgin paper prepared and arranged ready, as we shall tell you more fully later on, in its place. thou shalt commence the writing or construction of the pentacles in the hour aforesaid. among other things, thou shalt chiefly use these co

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things. but if the master of the art wisheth to have a dog for his companion, he must bathe him thoroughly with the exorcised water in the same manner as the disciples, and let him perfume him with the odors and incense of art, and let him repeat the following conjuration over him: i conjure thee, o thou creature, being a dog, by him who hath created thee, i bathe and i perfume thee in the name of the most high, most powerful, and eternal god, so that thou mayest be my true companion in this operation, and that thou mayest he also my faithful friend in whatsoever operation i may hereafter perform. but if

r chapter. the disciples should also each have a crown of virgin paper whereon these divine symbols should be marked in scarlet (see figure 58) figures 55 and 56. figure 57 book two page 95 take heed also that in clothing thyself with these aforesaid habiliments, that thou recite these psalms: psalms xv; cxxxi; cxxxvii; cxvii; lxvii; lxviii; and cxxvii. after this perfume the vestments by burning incense, and sprinkle them with the water and hyssop of the art. but when the master and his disciples shall commence to robe themselves after the first psalm, and before continuing with the others, he should pronounce these words: amor, amator, amides, ideodaniach, pamor, plaior, anitor; through the merits of these holy angels will i robe and indue myself with the vestments of power, through whic

ecially on this journey. let the master as he goeth sprinkle the path with the water and hyssop of the art, while each of his disciples shall repeat in a low voice the prayer which we have enjoined for the days of fasting and preparation. furthermore, let the master appoint his disciples to carry the things necessary for the art. book two page 97 the first shall bear the censer, the fire, and the incense. the second; the book, the paper, the pens, the ink, and the various perfumes. the third; the knife, and the sickle. the master; the staff, and the wand. but if there be more disciples present, the master shall distribute the things for each to carry, according to their number. when they shall have arrived at the place, and all things being disposed in their proper order, the master shall

nfirm, and cheer them; lead them into the circle of art and station them therein towards the four quarters of the universe, exhort them to fear nothing, and to abide in their assigned places. furthermore let each of the companions have a sword besides the sword of the art, which he must hold naked in his hand. then let the magus quit the circle, and kindle the censers, and place thereon exorcised incense, as is said in the chapter of fumigations; and let him have the censers in his hand and kindle it, and then place it in the part prepared. let him now enter within the circle and carefully close the openings left in the same and let him again warn his disciples, and take the trumpet of art prepared as is said by the chapter concerning the same, and let him incense the circle towards the fo

let him invoke the spirits, and if need be conjure them, as is said in the first book, and having attained his desired effect, let him license them to depart. the key of solomon page 104 here followeth the form of the circle (see figure 81, wherein whosoever entereth he shall be at safety as within a fortified castle, and nothing shall he able to harm him. book two page 105 chapter x. concerning incense, suffumigations, perfumes, odours, and similar things which are used in magical arts. there are many kinds of incense, suffumigations, and perfumes, which are made for and offered unto the spirits; those which are of sweet odour are for the good, those which are of evil savour are for the evil. for perfumes of good odour, take thou aloes, nutmeg, gum benjamin, musk, and make a mixture whic

in magical arts. there are many kinds of incense, suffumigations, and perfumes, which are made for and offered unto the spirits; those which are of sweet odour are for the good, those which are of evil savour are for the evil. for perfumes of good odour, take thou aloes, nutmeg, gum benjamin, musk, and make a mixture which will give off a good perfume. for a suitable suffumigation, thou may burn incense, as it gives forth a most fragrant odour which seems to possess the power to attract the good spirits, and force the evil ones to go away from thee; over which thou shalt say: the exorcism of incense. o god of abraham, god of isaac, god of jacob, deign to bless this odoriferous incense so that it may receive strength, virtue, and power to attract the good spirits, and to banish and cause t

MICHAEL FORD WITCHMOON

l only lead to insanity and mental pain. congregate with these beings only with will and discipline. never drink too deep from their cups, especially if they are elementals created by you. such contact with the dead and other spirits can be done in a temple or ritual chamber. one should prepare by reaching a relaxing state of which you seem to almost float from your own flesh. in this preparation incense should be employed, as well as music (essential) which represents the mood of the rite, and is appropriate to the forces evoked. this work may be done either solitary or with one other person, depending on your goal. then a calling should be made, an evocation following which you will begin (if successful) to feel a slight bit of wind and cold air. do not let fear overtake you as i have se

ntial to mastery of magick. 34 34 astral projection and the visitation of the dead -the psychonaut- you should adorn your chamber with vampiric symbols and darkside objects which stir your imagination. the first step would be to set a single red candle upon an altar. the altar can have any significant symbols on it, but above the altar, framed if possible, should be displayed the varcolaci sigil. incense should be billowing in the chamber, frankincense, jasmine, and rose are preferred. each is a fragrance of our coven and of babalon, the scarlet woman. in my personal experience dream is a form of astral projection. if i create a sigil for dreaming and traveling/meeting with another, then this can be done through an induced trance and then sleep. many actually are able to lie down and astra

that may summon this force. you should conduct this working on a full moon night, or at noon when the sun is high. the inverted pentagram will be used in this rite; a traditional pentacle upon the altar will do well. you will also need your anthame. the mirror in front of the altar should be illuminated with black candlelight. the circle should be cast before the altar with the billowing smoke of incense. you will also want a quill and parchment paper, to scribe in black ink the oath which you shall sign in the blood of your left hand. the parchment should be written in something as the description given: i__birth name, hereby on the day of, announce the dedication to the path of the wise, from which the left hand path shall be revealed unto me! i proclaim my birth rite towards the lucifer

h ability. while results are similar, techniques are as different as the people who work them. i am describing such a method which holds some significant results for those able to develop it. divination by water a fairly large glass bowl should be obtained, which the individual should fill half full with water. this should be done in the setting of a room suited to fit the frame of mind required. incense, herbs, candles and music could benefit the mind set required. the witch now seeks to become entranced by whatever means permits the mind freedom to access its own psychic influences. forget everything which is outside your door, forget the people, cars, animals barking, etc. until one is able to focus intently upon the interior world of the mind. the subconscious should be activated by an

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

lon in her luciferic solar essence, it is the emergence from the dark of winter the very first signs of the coming of spring and her king, lucifer. around the time of imbolg one may summon forth the essence of lucifera lilith as the goddess which bears the fruit of the earth, cain. implements which provide useful visualizations are the athame (each witch within the rite should possess one, sword, incense burner, consecration fluid (a bottle of the sorcerers' blood, not animal blood mind you, specifically the life fluid of your very own self) all sabbat rites should be opened with the witches' sabbat text, adapted from ao spare's ritual (8, proving most effective for those of burgeoning inspiration. the particular version of the witches' rune pertaining to coven nachttoter is as follows: su

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

kill and suddenly became very ill. as he lay dying, he relatedto his kin the incident with the stag, regretting he had shot it and mumbling he should have known bet-ter, seeing such an unusual object as a golden stirrup between its antlers. he died that very night and hisfamily concluded he was the victim of a revengeful sa-dag to whom either the stag belonged to or ofwhich he had taken the form.incense and vase-offering rituals, which were routinely performed by the tibetan government and alsoby private individuals and lamas were not only meant as a remedy in case of drought or other calami-ties, but also as a regular preventive measure to bring about positive conditions. non-human creatureswere known for their liking of fragrant smells, and the tradition of sang-so, which was originally

MICHAEL W FORD NOX UMBRA

dy, stormy, very damp and gray. algol temple or chamber is decorated in the necromantic and vampyric elements attributed to the shadow aspects of sah, the tomb of the hunter (nephilim. instruments- human skull, rib bones (baciph ashara, human bone necklace in ashes, evocation dagger, thigh bone trumpet (kangling. circle placed in middle of room, surrounded with the implements of death and azrail. incense- frankinsense, necromancy oil. the main instrument of which the fetish would be consecrated further is the horned brazilian mask of belial. i call it such as it was made from a large bull/cow skull, clayed formed a demon visage, five horns which make an averse pentagram, a third eye and teeth made of crystals. at the top of the fetish there is a place for a large machete to be held, from w

MORALS AND DOGMA

divorced, it will continue to chasten. in the mutual appeal of nations to god, there is the acknowledgment of his might. it lights the beacons of faith and freedom, and heats the furnace through which the earnest and loyal pass to immortal glory. there is in war the doom of defeat, the quenchless sense of duty, the stirring sense of honor, the measureless solemn sacrifice of devotedness, and the incense of success. even in the flame and smoke of battle, the mason discovers his brother, and fulfills the sacred obligations of fraternity. two, or the duad, is the symbol of antagonism; of good and evil, light and darkness. it is cain and abel, eve and lilith, jachin and boaz, ormuzd and ahriman, osiris and typhon. three, or the triad, is most significantly expressed by the equilateral and the

ion_ of the word was a symbol; and that pronunciation and the word itself were lost, when the knowledge of the true nature and attributes of god faded out of the minds of the jewish people. that is _one_ interpretation-_true, but not the inner and profoundest one. men were figuratively said to forget the _name_ of god, when they lost that _knowledge, and worshipped the heathen deities, and burned incense to them on the high places, and passed their children through the fire to moloch. thus the attempts of the ancient israelites and of the initiates to ascertain the true name of the deity, and its pronunciation, and the loss of the true word, are an allegory, in which are represented the general ignorance of the true nature and attributes of god, the proneness of the people of judah and isr

ons; but by conformity to their true spirit. those vocations do not _exclude_ religion; but _demand_ it, for their own perfection. they may be religious laborers whether in field or factory; religious physicians, lawyers, sculptors, poets, painters, and musicians. they may be religious in all the toils and in all the amusements of life. their life may be a religion; the broad earth its altar; its incense the very breath of life; its fires ever kindled by the brightness of heaven. bound up with our poor, frail life, is the mighty thought that spurns the narrow span of all visible existence. ever the soul reaches outward, and asks for freedom. it looks forth from the narrow and grated windows of sense, upon the wide immeasurable creation; it knows that around it and beyond it lie outstretche

different parts of itself. the same worship of the heavenly host extended into every part of europe, into asia minor, and among the turks, scythians, and tartars. the ancient persians adored the sun as mithras, and also the moon, venus, fire, earth, air, and water; and, having no statues or altars, they sacrificed on high places to the heavens and to the sun. on seven ancient _pyrea_ they burned incense to the seven planets, and considered the elements to be divinities. in the zend-avesta we find invocations addressed to mithras, the stars, the elements, trees, mountains, and every part of nature. the celestial bull is invoked there, to which the moon unites herself; and the four great stars, taschter, satevis, haftorang, and venant, the great star rapitan, and the other constellations wh

ength of the days. this was the great feast of the magian religion. the roman calendar, published in the time of constantine, at which period his worship began to gain ground in the occident, fixed his feast-day on the 25th of december. his statues and images were inscribed _deo-soli invicto mithr--to the invincible sun-god mithras _nomen invictum sol mithra. soli omnipotenti mithr. to him, gold, incense, and myrrh were consecrated "thee" says martianus capella, in his hymn to the sun "the dwellers on the nile adore as serapis, and memphis worships as osiris; in the sacred rites of persia thou art mithras, in phrygia, atys, and libya bows down to thee as ammon, and ph nician byblos as adonis; and thus the whole world adores thee under different names" osiris was the son of helios (phra, th

, that the age which we represent is narrowed and not enlarged by its discoveries, and has lost a larger world than it has gained. if we cannot go as far as the satirist who says that our self-adored century--its broad clown's back turns broadly on the glory of the stars, we can go with him when he adds, we are gods by our own reckoning, and may as well shut up our temples and wield on amidst the incense-steam, the thunder of our cars: for we throw out acclamations of self-thanking, self-admiring, with, at every step "run faster, o the wondrous, wondrous age" little heeding if our souls are wrought as nobly as our iron, or if angels will commend us at the goal of pilgrimage. deceived by their increased but still very imperfect knowledge and limited mastery of the brute forces of nature, me

MOTTA MARCELO THE COMMENTARIES OF AL

ho will not experience a feeling of wonder and worship on contemplating the liquid beauty of a cloudless starry sky. also, it is not necessary to be a magister templi, or even an adept, to experience her rewards. it is enough to love her as much as she loves you (this, fastidious thinkers will remark, is a gross anthropomorphization. you are quite right. and to hell with you) see liber nv. 59. my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. it seems possible that our lady describes her hair as "the trees of eternity" because of the tree-like structure of the cosmos. this is observed in the 'star-sponge' vision. i must explain this by giving a comparatively full account of this vision. readers must not forget that this commenta

re some points of sympathy, or rather, empathy "thou hast no right but to do thy will" this note is for members of the grades of practicus, philosophus, and dominus liminis. but the zelator will be wise if he tries to fathom it, since he "begins to study the formula of the rosy cross" 61. but to love me is better than all things: if under the night- stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour& pride; but always in

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ght an exquisite marble group of hermes and the infant bacchus, by praxiteles. in this great work of art, hermes is represented as a young and handsome man, who is looking down kindly and affectionately at the child resting on his arm, but unfortunately nothing remains of the infant save the right hand, which is laid lovingly on the shoulder of his protector. the sacrifices to hermes consisted of incense, honey, cakes, pigs, and especially lambs and young goats. as god of eloquence, the tongues of animals were sacrificed to him. mercury. mercury was the roman god of commerce and gain. we find mention of a temple having been erected to him [124]near the circus maximus as early as b.c. 495; and he had also a temple and a sacred fount near the porta capena. magic powers were ascribed to the l

beauty themselves, but also conferred this gift upon others. all the enjoyments of life were enhanced by their presence, and were deemed incomplete without them; and wherever joy or pleasure, grace and gaiety reigned, there they were supposed to be present. page 191 temples and altars were everywhere erected in their honour, and people of all ages and of every rank in life entreated their favour. incense was burnt daily upon their altars, and at every banquet they were invoked [164]and a libation poured out to them, as they not only heightened all enjoyment, but also by their refining influence moderated the exciting effects of wine. music, eloquence, poetry, and art, though the direct work of the muses, received at the hands of the graces an additional touch of refinement and beauty; for

was ever at war with the beneficent genius; and on the issue of the conflict between these antagonistic influences, depended the fate of the individual. the genii were depicted as winged beings, greatly resembling our modern representations of guardian angels. every state, town, or city (as well as every man, possessed its special genius. the sacrifices to the genii consisted of wine, cakes, and incense, which were offered to them on birthdays. the genius which guided a woman was called, after the queen of heaven, juno. among the greeks, beings called damons were regarded as exercising similar functions to those of the roman genii. they were believed to be the spirits of the righteous race which existed in the golden age, who watched over mankind, carrying their prayers to the gods, and t

vapours. here she gradually became affected in a remarkable manner, and fell into an ecstatic condition, in which she uttered wild and extraordinary phrases, which were held to be the utterance of apollo himself; these the priests interpreted to the people, but in most cases in so ambiguous a manner that the fulfilment of the prediction could not easily be disputed. during the ceremony, clouds of incense filled the temple, and hid the priestess from the view of the uninitiated, and at its conclusion she was reconducted, in a fainting condition, to her cell. the following is a striking instance of the ambiguity of oracular predictions:.croesus, the rich king of lydia, before going to war with cyrus, king of persia, consulted an oracle as to the probable success of the expedition. the reply

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

plus years of studying and practicing the occult sciences, i have come to find that much of witchcraft is unnecessarily complicated. witchcraft is an act of celebration and freedom, and to me it seems pointless that it should get bogged down with rules and regulations. however, even when you reach the point when you realize that much of the paraphernalia associated with witchcraft, i.e. candles, incense and so forth, can be dispensed with you will find that the moon still holds sway over certain things. the ancient witch cults knew this and timed their activities to the different phases of the moon. positive magic is worked from the first quarter until a full moon, and black magic from the last quarter until a new moon. the more things change, the more they stay the same. creating your pe

u do not have to do anything so elaborate. preparations are simple, but you need to ensure silence with no interruptions. first, make a physical space to stand in without being obstructed or cluttered. that means that when you stand at the center of your cleared area, you can stretch your hands and arms out all around you. this is your personal witching circle. if you wish you can burn a stick of incense and have the room illuminated by candles placed at the four cardinal points. and, until you are confident in your power to keep mischievous spirits at bay, a circle of protection marked on the floor in salt. the ritual that will awaken your fiery serpent here now is a ritual to summon the magic power within you. this requires only a few minutes of your time each day and privacy. when witch

ronger. the green candle spell< this spell has proven extremely successful. it is concerned with bringing moderate amounts of money to meet financial needs. before beginning, write down on a piece of paper what bills need paying or what you want the money for. keep it simple. after darkness has fallen, enter your witching circle and light a single green candle. if you wish you can burn a stick of incense and have soft music playing. put out all lights except the candle and read your piece of paper once more. awaken your magic power and then close your eyes and see exactly what it is that you want, i.e. see the money appearing in your hands. get involved with the money. use your imagination to touch and feel the money, it is real. having visualized for a few minutes open your eyes and gaze

l of magical power contained in the sex act. the idea behind the wide and traditional uses of sex in witchcraft is that at the moment of sexual climax you release a power that can be tapped for magical ends. the practice of sex magic is widespread. generally, something along these lines: the flickering light of candles illuminates the room. the air is heavy with sweet smelling, constantly burning incense. red and black drapes hang from the walls and an altar to the spirits of lasciviousness and sensuality is placed toward the north. its chief ornament is a well-oiled artificial phallus of marble or wood, tall black candles and a chalice. beside it is a small whip. if the ceremony is an all-night affair, sensuous music is played to heighten the atmosphere. the coven master wears a red robe

NECRONOMICON ALAZIF

gn is that of ye elder gods. it protecteth those who would evoke ye powers by night, and banish ye forces of menace and antagonism. al azif page 4 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 (nota: ye elder sign hath yet another form and when so enscribed upon ye grey stone of mnar it serveth to hold back ye power of ye great old ones for all time) to compound ye incense of zkauba in the day and hour of mercury with the moon in her increase, thou shalt take equal parts of myrrh, civet, storax, wormwood, assafoetida, galbanum and musk, mix well together and reduce all to the finest powder. place the so assembled elements in a vessel of green glass and seal with a brazen stopper afore inscribed with the characters of mars and saturn. elevate the vessel to th

vaxo! to the east: quehaij, abawo, noquetonaiji! to the south: oasaij, wuram, thefotoson! to the west: zijoronaifwetho, mugelthor, mugelthor-yzxe! cover the vessel with a cloth of black velvet and set aside. for each of seven nights thou shalt bathe the vessel in moonlight for the space of one hour- keeping it concealed beneath the cloth from cock-crow till sunset. all this being accomplished the incense shall be ready for use and possessed of such vertue that he that useth it with knowledge shall have power to call forth and command the infernal legions. nota: when employed in ye ultimate rites the incense may be rendered more efficacious by the addition of one part powdered mummy-egypticus. employ the perfume of zkauba in all ceremonies of ye ancient lore casting ye essences upon live co

nner of circles, figures and mystic sigils necessary in the operations of magickal art. in the name of great and mighty yog-sothoth and in the invincible sign of voor (give sign) give power! give power! give power! when the flames turn blue it shall be a sure sign that the spirits obey your demands whereupon thou shalt quench the blade in an afore prepared mixture of brine and cock-gall. burn the incense of zkauba as an offering to the spirits thou hast called forth, then dismiss them to their abodes with these words: in the names of azathoth and yog-sothoth, their servant nyarlathotep and by the power of this sign (make ye the elder sign, i discharge thee; go forth from this place in peace and return ye not until i calleth thee (seal ye portals with the sign of koth. wrap the scimitar in

and their tongue shall be loosened and they will be compelled to give true answer. ye adjuration of great cthulhu ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtan. a supplication to great cthulhu for those who would have power over his minions. in the day and hour of the moon with sun in scorpio prepare thou a waxen tablet and enscribe thereon the seals of cthulhu and dagon; suffumigate with the incense of zkauba and set aside. on hallowmas eve thou must travel to some lonely place where high ground overlooks the ocean. take up the tablet in thy right hand and make of the sign of kish with thy left. recite the incantation thrice and when the final word of the third utterance dieth in the air cast thou the tablet into the waves saying 'in his house at r'lyeh dead cthulhu waits dreaming, ye

o, quahers, xewefaram which closeth the gate, and seal with the sign of koth. ye formula of dho-hna whosoever performeth this rite with true understanding shall pass beyond ye gates of creation and enter ye ultimate abyss wherein dwelleth ye vapourous lord s'ngac who eternally pondereth ye mystery of chaos. trace ye angle-web with ye scimitar of barzai and offer the mystic suffumigations with the incense of zkauba. enter ye web by the gate of the north and reciting the incantation of na (thus: zazas, nasatanada, zazas zazas, proceed to ye south-most pinnacle by the path of alpha whereupon make ye, ye sign of kish, pronouncing the triple-word of power thrice (thus so: ohodos-scies-zamoni! proceed thence to ye angle of the north-east chanting the third verse of ye fifth psalm of nyarla- thot

PHILIP NEIL MYTHS LEGENDS EXPLAINED

d tell. then lone man created people and decided to live with them to protect and guide them. so he became a corncob, and a young mandan girl ate him and became his mother. lone man grew up pure and good and traveled in a magic canoe with 12 men, performing miracles. when it was time for him to leave, he told the people to set up a cedar trunk painted red in the center of the village, and to burn incense and offer it sacrifices. he said, this cedar is my body, which i leave with you as a protection from all harm. he told them to build a barricade around the cedar as a protection if the water rose again, it would rise no higher than the first hoop, and then subside. medicine lodge the medicine lodge was sacred and only used during the okeepa ceremony. it was the largest lodge in the village

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

waters h is the kabbalistic imagery for garousal from below. h but when the opposite is the case, it causes a coupling below, and then there is no rectification [for this] until the root of the problem is rectified. there is a difference between the rectification required for those souls who issued through illicit seminal emission and that required for the vav-hei, which are the 11 spices of the incense. the numerical value of vav-hei (6+ 5) is 11. to elevate the sparks of the vav-hei, we give ourselves over to the unity [of g-d] in reciting the shema. when we eat we also rectify [this. by performing the commandments and studying the torah we elicit [divine beneficence] from the source of these above, so that it elevate those below also. this is how we rectify the unholy descent of the va

meaning of the verse gand [moses] became angry at elazar and itamar [aaron fs] remaining sons. h10 the reason why specifically nadav and avihu died is that they, too, sinned with respect to foreign fire. the hebrew term for gidolatry h is gforeign service, h i.e, any act that expresses devotion to something or someone other than g-d. when the tabernacle was inaugurated, nadav and avihu brought an incense offering on their own, in addition to the offerings g-d had explicitly required. this unsolicited incense thus fell into the category of gforeign fire, h which is forbidden to be brought onto the altar. even though their intentions were worthy, they brought their offering as an expression of their own ecstasy rather than as fulfillment of g-d fs will. thus, their act was in effect more one

nt in the name guriah. h also, this latter uriah was a priest, just as was aaron. the reason why aaron fs sons had to be reincarnated [into uriah the priest] was because they had first been reincarnated by themselves into the prophet elijah, as we have explained elsewhere. in this way they rectified their gturning away from evil, h [i.e, their sin] by atoning for their sin in offering unsolicited incense through elijah on mt. carmel, when he caused fire to descend from heaven in order to sanctify g-d fs name. nadv and avihu had offerred a sacrifice (incense) in an gillegal h manner, as an expression of their own ecstatic feelings. in elijah fs day, he also offered an gillegal h sacrifice when he contested the prophets of baal on mt. carmel, since it is illegal to offer a sacrifice anywhere

nadav by the conjunction gand, h while elazar is joined with itamar the same way, we may see nadav and avihu as one unit and elazar and itamar as another unit. of this, it is written, gthe building of youths is destruction, h23 for [nadav and avihu] did not succeed at what they tried to do. when the tabernacle was dedicated, almost ten months after the giving of the torah, nadav and avihu offered incense on their own initiative, and were consumed by a fire that issued from the inner chamber of the tabernacle. although they were inspired by holy ecstasy and sought to do something exceptionally holy, they instead caused great tragedy. they wanted to rotate [the partzufim] to face each other at the level of netzach and hod.for this was the [spiritual] position of nadav and avihu.but [instead]

ind) before they face each other, however, the partzufim are initially situated back to back. this is also a type of relationship, but a very external one, more of a truce than true sharing. gwe get along fine: i don ft bother her, and she doesn ft bother me. h netzach and hod are the level of the sefirotic tree where prophecy originates. had they merited, they could have effected this with their incense. this is similar to what we find in relation to moses [and solomon. of moses] it is written: gand there never arose again a prophet in israel like moses, h24 but of solomon it is written, gand he was wiser than all men, h25 meaning that he was wiser even than moses! similarly, moses f name was missing the lamed of solomon fs, which [mystically] means that the coupling [of the partzufim] th

vely] rectified; all he had to do was rotate [the partzufim] to face each other, and this is done easily. it is much harder to bring reality from evil into holiness than it is to bring it from holy indifference to holy mindfulness. thus, moses f accomplishment was greater; solomon simply built on it. nadav and avihu would have accomplished this same coupling [i.e, that of face-to-face] with their incense had they been married. they themselves were not married even though they were of age. this indicates that they were too selforiented (in our own contexts, this would be like a man who keeps putting off getting married with the excuse that he is looking for the gperfect girl h.which usually means he is looking for someone to massage his ego. our pursuit of our idealized soul mate must be ba

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and the body are united in the presence of the ancient of days. blotted out are the sins of his body in passion. he has passed the eternal gate, and has received the new year feast with incense, at the marriage of earth with heaven "tum has built his bridal chamber. rururet has founded his shrine. the procession's completed. horus has purified, set has consecrated, shu made one with osiris, has entered his heritage "as tum he has entered the kingdom to complete union with the invisible. thy bride, 0 osiris, is isis, who mourned thee when she found thee slain. in isis, thou art bo

ater of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offmmnfgo r the sacrifice of animals syrnbolises the qlippoth or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolise our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram (page 123) shows the ten sephiroth with all the <122> connecting paths numbered and lettered, and the serpent winding over each path. around each sephirah are written the names of the deity, archangel and angelic host at

s. chiah answers to chokmah, yechidah to kether, while neschamah itself is referred to binai-i. the sepher yetzirah divides the hebrew letters into three classes of three, seven, and twelve. three mothers v: d: n seven double letters n'lb27j3 twelve single letters 33y b2?'ul?lfl the holy place embraces the symbolism of the 22 letters <130> the table of shew-bread, the single letters. the altar of incense the three mothers. astral spirits are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and operation. in the tarot, the ten small cards of each suit refer to

o. the path of tzaddi, the 28th path. on the sides are the hebrew names of the elements. on the apex is the word eth- essence, and on the base the word olam meaning world. the calvary cross of ten <157> squares admits to the path of peh, mars- the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. the cross of the hegemon's badge admits to the grade of philosophus. this cross embraces tiphareth, netzach, hod and yesod, and rests upon malkuth. the calvary cross of six squares also refers to the six sephiroth of microprosopus and is the opened out form of the cube. the symbol of. venus on the tree <158> of life embraces the whole ten sephiroth. it is a fitting emblem of the isis of n

s, and my duty is to see that the lamps and fires of the temple are ready at the garden of eden after the fall refer to page 76 -1 garden of eden before the fall refer to page 73. the banner of the easl the banner of the west refer to page 117. l, the mundum refer to page 95-98. neophyte ritual 119 <15> hiero st01 hiero ketwr hiero heg hiero hiereus hiero opening, to watch over the censer and the incense and to consecrate the hall and the fratres and sorores and the candidate with fire. frater stolistes, your station and duties? my station is in the north to symbolise cold and moisture, and my duties are to see that robes and collars and insignia of the officers are ready at the opening, to watch over the cup of lustral water and to purify the hall and the fratres and sorores and the candi

ops in the south after the second passing of hierophant and barring the way with his wand, says: kerux unpurified and unconsecrated, thou canst not enter the path of the west <26> stolistes comes forward and dipping his thumb in water, makes a cross on candidate's brow, sprinkles three times and says: st01 i purify thee with water. dadouchos comes forward, censes in the form of a cross, and waves incense three times, and says: dad i consecrate thee with fire. stolistes and dadouchos then step back to their places in the procession. heg child of earth, twice purified and twice consecrated, thou mayest approach the gate-way of the west. kerux leads the procession to throne of hiereus. hegemon raises the hoodwink for a moment. hiereus stands threatening with his sword. hiereus thou canst not

RELIGIOUS TENANTS OF THE YEZIDI

ke manner the word "shems" frequently enters into the construction of mohammedan names. fire and light, as being elements cognate with that of the sun, are received by the yezeedees as symbols of the good deity. they never spit into a fire, and will frequently pass their hands through the flames, and make as though they would kiss and wash their faces with them, just as the christians do with the incense in their churches. water, also, is held by them to be a symbol of yezd, it being a most powerful agent in communicating temporal blessings to mankind. hence almost every fountain and spring is considered sacred, and when in their power, as those at sheikh adi, ba-sheaka, ba -haz ni, and others, they leave a lamp burning nightly in some adjacent niche or cave, in token of their adoration. o

ons. fr. 1 twice a year these festivals are commemorated at the different villages with the same rites as those observed at sheikh adi; a lamp is nightly kindled and left to burn in the shaks called after their names, and in those to which a room is attached (as in the case of that dedicated to sheikh mohammed at ba-sheaka, the kaww ls assemble at sunset every tuesday and thursday, when they burn incense over the tomb, and after watching a short time, and smoking their pipes, return home. the season for commemorating the principal sheikhs takes place in the month of april, and continues for eight or ten fn. 1. it in a well known fact, that many of these monuments have been raised within the last century. the four walls are first built, some time after these are roofed in, and eventually th

ssion slowly advancing, but no sooner did p. 123 they catch a glimpse of our party than they hid the senjak. fr. 1 the harsh and deafening noise of the pipes and tambourines still went on, however, and we stood silent spectators of the scene. two peers preceded the bearer of the sacred cock, carrying burning censers in their hands which they waved to and fro, filling the air with the odour of the incense. as they passed along the bystanders bowed themselves in adoration, uttering some indistinct sentences the meanwhile, and immersed their hands in the smoke with which they perfumed their arms and faces. the senjak was then carried to the house of the old kiahya, or head, of the village (he having been the highest bidder for the honour of entertaining it on this occasion) where it remained

a yezeedee is about to die, a kaww l is called in, who pours into his mouth a quantity of water; if he happens to die before this ceremony can he performed it is reserved till the body is brought to the grave. fr. 1 whilst the corpse is laid out in the house, the kaww ls chant one or two hymns to the sound of their sacred instruments, and then precede the funeral procession to the grave, burning incense as they go. morning and evening for several successive days the male and female relatives of the deceased repair to the grave in distinct parties, the women to weep and mourn, and the men to burn incense, and watch a short time in silence round the spot. it strikes me that these rites go to support the hypothesis already advanced, and that as a symbol of yezd or sheikh adi, the life-giving

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

beginning with god.all things were made by him; and without him was not anything made that was made.in him was life, and the life was the light of men.and the light shineth in the darkness and the darkness comprehendeth it not."the curtain in the east is withdrawn, revealing the chief adept in front of a white covered table,with 33 burning candles upon it; in front of this is an altar (small) of incense, burning; and abovethis is suspended a 5-pointed star (one point up. the aspirant is caused to rise in front of the altaron which is the rose and cross, having the letters i.n.r.i. above the rose, when thecelebrant so directs: rise, my brother, and receive the light of our mystic circle.the conductor removes the veil of obscurity from the aspirant, while the brethren thrice strike theirarm

rose of sharon, ego sum rosa sharoni, et lillium convallium. the 5-pointedstar above the east emblemized by your 5 circuits of this secret hall reminds us of the 5 points ofrituals of the societas rosicrucianis in angliazelator9 felicity, which are (1) to walk with (2) to intercede for (3) to love (4) to assist, and (5) to pray for,our brethren, so as to be united with them in heart and mind. the incense which rises in waving linestoward the luminous star, is a symbol of prayer which precedes to the throne of god. your passingthe 4 ancients in a serpentine course has a mystical allusion, for you were in search of wisdom. bethou as wise as a serpent. in learning wisdom seek to be obedient unto the law, for all its paths arepeace.the conductor of novice invests the aspirant with a crimson ro

bled to resolve immaterial thoughts into form, and adjust god's mental giftsand promised insight of the inner-life into a more finished moral, spiritual and individual system.with this preliminary instruction repair to the celebrant and be obedient to his requirements.the conductor accompanies the theoricus to the celebrant in the centre of the hall, who is seatedfacing the west, with an altar of incense in front of him, lighted.celebrant:thou hast listened to the foreshadowing recital of the suffragan. my orders are from the invisibleadept to receive your solemn promise of secrecy before further revelation. kneel, if you areprepared to pledge yourself.rituals of the societas rosicrucianis in angliapracticus26 theoricus kneels holding the rosy-cross with both hands. brethren all standing i

ian doctrines as ptah, who is the emblem of the eternal spirit out ofwhich everything is created. thus, the souls of men are, according to the oldest egyptian school ofethics, formed of ether, at death return to it again.the celestial fire is here represented by the vestal lamp having a tapering flame, indicative of god sinfluence and continued activity. it is the everlasting light, that like the incense conveys theunknown and unseen, even unto the direct presence of the all; the praise and supplication of mortalman. this by sweet perfume extracted by fire and glowing prayer is wafted by the wingedmessenger 'celestial light' lead on. my pass is 'mil nisi luce (naught but the light).the conductor repairs with theoricus direct from the south to the 4th ancient in the north, crossinghis path

o the east, so that the entireformation is a square. all fraters present so far as possible form a circle enclosing the square. in thecentre of the hall is a passion-cross supporting the rose and resting on a calvary. in the east, thecurtains partly open, is discovered gualdi, clothed in white, standing upright but with head bowed,and surrounded by the 33 burning candles, and the flaming altar of incense a short distance in front.suspended above gualdi is the "i.n.r.i, and above that the motto "non nobis, domine, nonnobis, sed tuam da gloriam."during the singing of the following triumphal hymn, which commences the instant the processionenters the hall, gualdi and all present stand with head bowed and arms folded on breast. at themoment the hymn concludes,rituals of the societas rosicrucian

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

s monstrous seduction of nature how shall we define it comprehensively and how characterize its action? to some extent indifferent in itself, it lends itself to good as to evil; it transmits light and propagates darkness; it may be called equally lucifer and lucifuge; it is a serpent but it is also an aureole; it is a fire, but it may belong equally to the torments of infernus or the sacrifice of incense offered up to heaven. to dispose of it, we must, like the predestined woman, set our foot upon its head. in the elementary world water corresponds to the kabalistic woman and fire to the serpent. to subdue the serpent, that is, to govern the circle of the astral light, we must place ourselves outside its currents: in other words, we must isolate ourselves. for this reason apollonius of tya

een by the eyes of earthly and living bodies, nor can it be beheld except by the application of the astral light to the translucid, which conveys its impressions to the nervous system and thus influences the organ of sight, so that it perceives the forms which are preserved and the words which are written in the book of vital light. when a man has lived well the astral body evaporates like a pure incense ascending towards the superior regions; but should he have lived in sin, his astral body, which holds him prisoner, still seeks the object of its passions and wishes to return to life. it torments the dreams of young girls, bathes in the stream of spilt blood and floats about the places where the pleasures of its life elapsed. it watches over treasures which it possessed and buried; it exp

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

spirit of spirits, o eternal soul of souls, o imperishable breath of life, o creative sigh, o mouth which dost breathe forth and withdraw the life of all beings; in the ebb and flow of thine eternal speech, which is; the divine ocean of movement and of truth! amen. water is exorcised by imposition of hands, breathing and speech; consecrated salt and a little of the ash which remains in the pan of incense are mingled also with it. the aspergillus is formed of twigs of vervain, periwinkle, sage, mint, ash and basil, tied by a thread taken from a virgin's distaff and provided with a handle of hazelwood from a tree which has not yet fruited. the characters of the seven spirits must be graven thereon with the magic bodkin. the salt and ash must be consecrated separately, saying: over the salt m

vers of life, to be continually reborn in thee! o ocean of infinite perfections! height which reflects thee in the depth, depth which exhales thee to the height, lead us unto true life by intelligence and love! lead us to immortality by sacrifice, that we may be found worthy one day to offer thee water, blood and tears, for the remission of sins! amen. fire is exorcised by the sprinkling of salt, incense, white resin, camphor and sulphur; by thrice pronouncing the three names of the genii of fire: michael, king of the sun and lightning; samael, king of volcanoes; and anael, prince of the astral light; and, finally, by reciting the prayer of the salamanders immortal, eternal, ineffable and uncreated father of all things, who art borne upon the ever-rolling chariot of worlds which revolve un

e, and the skin must be salted with salt consecrated by magical operations. the omission of even one of these difficult and apparently arbitrary ceremonies makes void the entire success of the great works of science. the pentagram is consecrated with the four elements; the magical figure is breathed on five times; it is sprinkled with holy water; it is dried by the smoke of five perfumes, namely, incense, myrrh, aloes, sulphur and camphor, to which a little white resin and ambergris may be added. the five breathings are accompanied by the utterance of names attributed to the five genii, who are gabriel, raphael, anael, samael and oriphiel. afterwards the pentacle is placed successively at the north, south, east, west and centre of the astronomical cross, pronouncing at the same time, one a

ngs, sons of zoroaster, conducted by the blazing star to the cradle of the microcosmic god, are themselves a full demonstration of the kabalistic and magical beginnings of christian doc-trine. one of these kings is white, another black and the third brown. the white king offers gold, symbol of light and life; the black king presents myrrh, image of death and of darkness; the brown king sacrifices incense, emblem of the conciliating doctrine of the two principles. they return thereafter into their own land by another road, to show that a new cultus is only a new path, conducting man to one religion, being that of the sacred triad and the radiant pentagram, the sole eternal catholicism. st. john, in the blazing pentagram 37 the apocalypse, beholds this same star fall from heaven to earth. it

vater. the magus who intends undertaking the works of light must operate on a sunday, from midnight to eight in the morning, or from three in the afternoon to ten in the evening. he should wear a purple vestment, with tiara and bracelets of gold. the altar of perfumes and the tripod of sacred fire must be encircled by wreaths of laurel, heliotrope and sunflowers; the perfumes are cinnamon, strong incense, saffron and red sandal; the ring must be of gold, with a chrysolith or ruby; the carpet must be of lion-skins, the fans of sparrow-hawk feathers. on monday the robe is white, embroidered with silver, and having a triple collar of pearls, crystals and selenite; the tiara must be covered with yellow silk, emblazoned with silver characters forming the hebrew monogram of gabriel, as given in

rcury; the perfumes benzoin, mace and storax; the flowers, narcissus, lily, herb-mercury, fumitory, and marjoram; the jewel should be the agate. on thursday, a day of great religious and political operations, the vestment should be scarlet and on the forehead should be worn a brass tablet, with the character of the spirit of jupiter and the three words: giarar, bethor, samgabiel; the perfumes are incense, ambergris, balm, grain of paradise, macis and saffron; the ring must be enriched with an emerald or sapphire; the wreaths and crowns should be oak, poplar, g and pomegranate leaves. on friday, the day for amorous operations, the vestment should be of sky-blue, the hangings of green and rose, the ornaments of polished copper, the crowns of the septenary of talismans 45 violets, the wreaths

RUBY TABLET OF SET

initiated than they do to those who just read about them in a dictionary. visual and verbal/written symbols involve just one of our senses (sight. if you include verbal/spoken symbols, we then involve a second sense (hearing. we then asked the question "are there symbols which are perceived and communicated through each of our other senses" the first examples offered by workshop participants were incense and music: incense can bring about different emotions and responses through the sense of smell. music can bring about different responses through the sense of hearing, in ways totally different than the verbal symbols do (the difference between right brained behavior and left brained behavior. where does symbolism come from? when dealing with incense and music, we are leaving the mental pr

lost sight of the most important measure of symbolism. that of meaning. yes, music has impact, but that music is symbol only if its impact includes meaning, such as the sense of freedom and power that accompanies the visual image of the "flight of the valkyries" and similar images of meaning those who are familiar with the movie will get from various pieces in the sound track from 2001. likewise incense is symbol only if its impact includes meaning. that meaning may be supplied by the smell, or that meaning may be supplied by knowledge of the ingredients within the incense. meaning may also be supplied by the words used during the censing of the chambre. without some meaning, incense is not symbol, but only smell. closely related to the sense of smell is the sense of taste, and it's fairl

the basic formulas must be used in the sequence and wording decreed by the church. to tamper with this is considered blasphemy, which is why the satanic rites called black mass that parody this canon frighten devout catholics so much. there is no rite considered more powerful or sacred to catholicism- or the anglican church- than holy mass. high mass and solemn mass are embellishments with music, incense, more celebrants, and extra invocations. low mass has no music, one priest, and is the quickest to complete, usually done in half an hour. this is the early morning sunday mass for the fishermen, farmer, or years ago the domestics. nowadays they are able to go on saturday night. 18. ancient mysteries, pg. 236. the following page references without book titles are for this book. 19. this is

magic will work. the author of this piece, being most notoriously dour and puritanical, of course knows nothing of any of these matters. rite of setian passage the ritual area is set up with an altar containing the following: a source for the black flame, an aluminum foil baking dish on a hot pad, candles as needed for light, a censor that can be moved about the chamber, myrrh, frankincense, and incense pellets, the blue feather of maat, and the bell. in the center of the chamber is an oblong narrow table, draped in black, representing the coffin. upon it is placed a painting of the name of the deceased, and the funeral boat that carries the soul to the tuat. it will be commended to the abyss (the flame) at the working part of the rite, much as the viking tradition of setting the funeral

me while we honor his memory. let us protect his shadow while his body changes, and his spirit departs upon the funeral barge. let us perform the rite of passage, that he have company upon his last and most fearful journey into the western lands of darkness, that he arrive safely among the gods, and take his place amidst the shining beings who wield their will in full awareness of who they are. h incense cense the ritual area with smoky myrrh, circling the table and the shadow. celebrant says: hlet the smoke rise from the funeral resin, the sacred myrrh of the embalmer and healer. rise to the heavens, descend to the netherworld. those who dwell therein, beware of this rite. with this smoke comes one mighty in his being, one of our own, adept rick furgeson. h bell ring the bell. with each r

of self. i have cherished the love that was mine in this life. i have made xeper my word of power. its strength goes before me. i have honored the nine and the temple of set. h the celebrant gives the feather to the shadow saying: gthe weighing of life and love and works and soul is done. let our brother accept the rewards of his xeper. h graal ceremony done by the celebrant or a graal master. an incense pellet (fragrant oils and spices in wax) is placed in the censor. the graal is filled with a rich flavorful drink containing a spice such as cinnamon. hot apple juice with cinnamon is preferred. the censor is moved about the graal and about the assembled and lastly the four neters. celebrant: gbehold the graal of perfection, of challenge, of unspoken desire. it is the curse of the setian w

SATANGEL

yed over time it becomes imprinted with a charge. the only advice of any use is to employ it often. the structure follows the quintessential formulae of the spiritist. as is normal, some form of sacrifice is expected. most classically this is an ass head, but such is obviously not practical in most events. in more recent times the practitioner s own blood, sexual fluids, and the usual candles and incense have become acceptable. a circle is cast, calling at the four quarters. this is achieved through the vibration of various magical names and words of power. these should be vibrated with the full capacity of the lungs, and also with the totality of the mind. there is a progressive self identification as the dweller in the void place of spirit, akephelos, who may be identified as a face of c

g when the night of action has arrived, the warlock shall gather up his rod, goatskin, the stone called ematille, and shall further provide himself with two vervain crowns, two candlesticks, and two candles of virgin wax, made by a virgin girl and duly blessed. let him take also a new steel and two new flints, with sufficient tinder to kindle a fire, likewise half a bottle of brandy, some blessed incense and camphor, and four nails from the coffin of a dead child. all these must be carried to the place chosen for the great work, where everything hereinafter laid down must be described in an accurate manner. you must begin by forming a circle with strips of kid s skin, fastened to the ground by means of your four nails. then with the stone called ematille you must trace the triangle within

warlock, piled with newly consecrated charcoal. this must be kindled by the warlock casting a small quantity of the brandy therein and a part of the camphor, the rest being reserved to feed the fire periodically, in proportion to the length of business. having punctually performed all that is mentioned above, the chief operator may repeat the following prayer: i present thee, o great adonay, this incense as the purest i can obtain: in like manner, i present thee this charcoal prepared from the most ethereal of woods. i offer them, o grand and omnipotent adonay, eloim, ariel and jehovam, with my whole soul and my whole heart. vouchsafe, o great adonay, to receive them as an acceptable holocaust (the great grimoire) the satanic affirmation i denie god, and all religion. i curse, blaspheme, a

and pure fountain water, and before thou enterest into the circle, thou should summon the spirits by their proper names, or at least those chief among them saying- in whatsoever place ye may be, ye spirits, who are invited to this feast, come ye and be ready to receive our offerings, presents, and sacrifices, and ye shall have hereafter yet more agreeable oblations. perfume the viands with sweet incense and sprinkle them with exorcised water; then commence to conjure the spirits until they shall come. this is the manner of making sacrifices in all arts and operations wherein it is necessary, and acting thus, the spirits will be prompt to serve thee (the key of solomon. the method of honorius after the consecration of the emblems, the magician shall recite the following prayers, kneeling

SATANIC RITUALS

gs. the chamber should either be draped in black or in some way approximate the atmosphere of a medieval or gothic chapel. emphasis should be placed on starkness and austerity, rather than finery and glitter. all implements standard to satanic ritual are employed: bell, chalice, phallus, sword, gong, etc (see satanic bible for descriptions and use. in addition a chamber pot, thurible (censer) and incense boat are used. the chalice containing wine or liquor is placed between the altar's thighs, and on it is a paten holding a round wafer of turnip or of coarse black bread. the chalice and paten should be shrouded with a square black veil, preferably of the same fabric as the celebrant's chasuble. immediately in front of the chalice is placed an aspergeant or phallus. the ritual book is place

the chalice is placed an aspergeant or phallus. the ritual book is placed on a small stand or pillow so that to is on the celebrant's right when he faces the altar. the illuminator stands at the side of the altar near the ritual book. opposite him, on the other side of the altar, stands the thurifer with a thurible that holds ignited charcoal. next to him stands the attendant holding the boat of incense. music should be liturgical in mood, preferably played on the organ. the works of bach, de grigny, scarlatti, palestrina, couperin, marchand, clerambault, buxtehude and franck are most appropriate. le messe noir [when all are assembled the gong is sounded and the celebrant, with the deacon and subdeacon preceding him, enters and approaches the altar. they halt somewhat short of the altar

lebrant: offerimus tibi, domine satanas, calicem voluptatis carnis, ut in conspectu majestatis tuae, pro nostra utilitate et felicitate, placeat tibi. amen [he replaces the chalice upon the altar and then, with hands extended, palms downward, recites the following] celebrant: come, o mighty lord of darkness, and look favorably on this sacrifice which we have prepared in thy name [the thurible and incense boat are then brought forward and the celebrant thrice sprinkles incense upon the burning coals while reciting the following] celebrant: incensum istud ascendat ad te, domine inferus, et descendat super nos beneficium tuum [the celebrant then takes the thurible and proceeds to incense the altar and the gifts. first he incenses the chalice and wafer with three counterclockwise strokes, afte

ltar, and then touching it to the vaginal area. the gong is struck. he replaces the wafer on the paten which rests on the altar platform. taking the chalice into his hands, he bends low over it, as with the wafer, and whispers the following words into it] celbbrant: hic est caliz voluptatis carnis [he then raises the chalice above his head, for all to see. the gong is struck, and the thurifer may incense it with three swings of the thurible. the chalice is then replaced, and the following is recited] celebrant: to us, thy faithful children, o infernal lord, who glory in our iniquity and trust in your boundless power and might, grant that we may be numbered among thy chosen. it is ever through you that all gifts come to us; knowledge, power and wealth are yours to bestow. renouncing the spi

ragic epic of the yezidis has become history, it is safe to pronounce the dread name. the statement of shaitan and wordless rite of dedication the rite begins one hour after sunset. the congregants enter the chamber and seat themselves on pillows placed on the floor in a semicircle facing the shrine of melek taus. the water runs over the rocks surrounding the sanjak and into a pool at their base. incense burns in braziers at each side of the shrine. the kawwals (musicians) stand against the rear wall of the temple, playing a prelude on flutes, drums, and tambourines (note: as emotional response is essential during certain segments of the rite, europeans and americans may require music of a modified form. there is much to be recommended in the works of borodin, cut, rimsky- korsakoff, ketel

ing priest, the initiate(s, any assistants who may be required by the priest, and other selected witnesses present by invitation of the initiate, but whose presence is not a prerequisite for the performance of this ceremony. accouterments are all those standard to satanic ritual as described in the satanic bible, plus a receptacle with earth and one with sea water, and a brazier and charcoal, and incense. participants are appareled in the customary manner, i.e. black ceremonial robes and (except for priest) peaked, full-faced hoods, and amulets bearing the symbol of baphomet. the ceremony commences with the initiate barefoot, robed in white, wearing no undergarments. an additional black robe and baphomet amulet will be needed for the initiate later in the ceremony and therefore should be p

SATANICON

sa -iii- prelude to evil: hell! hell isn t such a bad place. hell is our creed. hell is the satanic black chapel; a place to be alone to ponder; to ritualize, guided by waxen flames of darkness. hell is our interlude, a moment away from people, christianity, moralism, crime, complaints and despair, politics and newspapers, problems great and small. hell is where we consume the smokish flavours of incense and soothing melodies of bach and berlioz. hell is where we re sympathetic to darkened images, shadows on the walls, spectres out of our minds. hell is where we yearn as we will; where we indulge in whatever vice desired. hell is where our imaginations enjoy the ultimate freedoms; the ultimate expression creation; and we may well become devils. hell is where we scheme and write blasphemies

added illumination -22- the sword of satan the sword is the physical extension of the satanic will. it is the instrument of summoning and the director of demonic forces. the sword of satan is placed upon the altar with the point of the blade to the left. the thurible and the aroma of enlightenment the earthly scents are burned to accentuate and stimulate the emotions and imagination. the aroma of incense adds to the magickal (and demonic) qualities of the atmosphere. highly regarded are fragrances such as: pine, sandalwood, frankincense and myrrh. the thurible is placed next to the flame of lucifer. the bell of commencement the sounding of the bell at each of the five points of the pentagonia signifies the opening of the gates of pandemonium and the subsequent release and attendance of dem

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

howing respect and admiration, for the buddha, other buddhas, and bodhisattvas. for followers of the theravada branch, 102 world religions: almanac buddhism the buddha is the sole object of veneration, but for believers in mahayana buddhism, all buddhas and bodhisattvas are venerated. such respect can be demonstrated by offering gifts to images of these revered ones in the forms of food, flowers, incense, or water in beautiful bowls. such images might be paintings or statues at a temple or some relic or physical reminder of a buddha. for example, the temple of kandy in sri lanka has a tooth of the buddha and has become a holy place of pilgrimage for buddhists as a result. another means of showing respect is by meditating on the qualities of enlightened bodhisattvas. for buddhists, meditati

livering a sermon or lesson, and they make offerings of food and clothing to the monks and nuns. they will also meditate on the five precepts. buddhists can worship at home, at a temple, or at a stupa, a stone pillar or burial mound inscribed with sayings of the buddha. a buddhist worshipping at home generally maintains a small shrine in a private area with a statue of the buddha, candles, and an incense burner. tibetan buddhists often also have a photograph of their spiritual teacher on the home shrine. other buddhists may place buddhist texts or buddhist symbols, such as prayer beads or a bell, representing the enlightened mind, on their shrine. buddhists pray to the buddha or other buddhas at their home shrine, depending on the tradition. they usually bow before the image of the buddha

heir spiritual teacher on the home shrine. other buddhists may place buddhist texts or buddhist symbols, such as prayer beads or a bell, representing the enlightened mind, on their shrine. buddhists pray to the buddha or other buddhas at their home shrine, depending on the tradition. they usually bow before the image of the buddha or buddhas as they worship. buddhists also make offerings of food, incense, and water at their household buddhist monks receive alms from laypeople in thailand. monks may receive all of their food in alms, and eat only what they are given. for the laypeople, giving alms is a way to build merit. kevin r. morris/corbis. world religions: almanac 105 buddhism shrines, just as they would in a temple or at a stupa. by making such offerings, and by meditating and practi

the new year usually starts on the first full moon day in january, and tibetan buddhists generally celebrate it in march. to prepare for the new year, buddhists clean their houses very thoroughly and perform cleansing rituals with water to drive out evil spirits. as with all the holy days of buddhism, the three days of the new year s celebration include visits to the temple to bring offerings of incense, cloth, flowers, and money for the monks. there are also processions through the streets carrying images of the buddha, as well as feasting, dancing, and sports events. wesak (also spelled vesak) is the most important of buddhist holy days, celebrated on the full moon in may for theravada countries. buddhists meditate inside a temple. worship is often carried out at a temple or at a home s

lso processions through the streets carrying images of the buddha, as well as feasting, dancing, and sports events. wesak (also spelled vesak) is the most important of buddhist holy days, celebrated on the full moon in may for theravada countries. buddhists meditate inside a temple. worship is often carried out at a temple or at a home shrine, before an altar with a statue of the buddha, candles, incense, and flowers. stephen epstein/ponkawonka.com. world religions: almanac 107 buddhism wesak takes its name from the name of the indian month in which it is held. in japan it is celebrated in april and is called hana matsuri. while some buddhists celebrate this day only as the buddha s day of birth, theravada followers believe it also celebrates the day he became enlightened and died. homes a

ng, the groom places a gold chain around the bride s neck and presents her with a white cloth, which she gives to her mother. this symbolizes the groom s thanks to the bride s mother for bringing up her daughter correctly. in other countries the ceremony is simpler, with the bride and groom and family and friends gathered at a shrine of the buddha. the couple makes offerings of food, flowers, and incense to the buddha and lights candles. then the groom and bride recite from the sigilovdda sutra. the groom first says to the bride, towards my wife i undertake to love and respect her, be kind and considerate, be faithful, delegate domestic management, provide gifts to please her. then the bride says, towards my husband i undertake to perform my household duties efficiently, be hospitable to m

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

will be an inestimable obligation to francois henriot" the stranger, as he spoke, placed pencil and tablets in the shaking hands of the soldier "and where is the gold "here" with some difficulty, henriot scrawled the words dictated to him, clutched the gold, mounted his horse, and was gone. meanwhile fouquier, when he had closed the door upon henriot, said sharply "how canst thou be so mad as to incense that brigand? knowest thou not that our laws are nothing without the physical force of the national guard, and that he is their leader "i know this, that robespierre must have been mad to place that drunkard at their head; and mark my words, fouquier, if the struggle come, it is that man's incapacity and cowardice that will destroy us. yes, thou mayst live thyself to accuse thy beloved rob

SIR WALLIS BUDGE EGYPTIAN MAGIC

he welfare of the deceased. at the end of the chapter we find the following statement-"this chapter shall be said by the deceased after he hath been cleansed and purified, and when he is arrayed in apparel, and is shod with white leather sandals, and his eyes have been painted with antimony, and his body hath been anointed with anti unguent, and when he hath made offerings of oxen, and birds, and incense, and cakes, and ale, and garden herbs. and behold, thou shalt paint a picture of what shall happen in the hall of maati upon a new tile moulded from earth, upon which neither a pig nor any other animal hath trodden. and if thou writest upon it this chapter the deceased shall flourish; and his children shall flourish; and his name shall never fall into oblivion; and bread, and p. 109 cakes

hapters cxxxiii. and cxxxiv, respectively, will explain still further the importance of such pictures- 1 "this chapter shall be recited over a boat four cubits in length, and made of green porcelain [on which have been painted] the divine sovereign chiefs of the cities; and a figure of heaven with its stars shall be made also, and this thou shalt have made ceremonially pure by means of natron and incense. and behold, thou shalt make an image of ra in yellow colour upon a new plaque and set it at the bows of the boat. and behold, thou shalt make an image of the spirit which thou dost wish to make perfect [and place it] in this boat, and thou shalt make it to travel about in the boat [which. shall be made in the form of the boat] of ra; and he shall see the form of the god ra himself therein

his chapter shall be recited over a hawk p. 113 standing and having the white crown upon his head [and over figures of] the gods tem, shu, tefnut, seb, nut, osiris, isis, suti, and nephthys, painted in yellow colour upon a new plaque, which shall be placed in [a model of] the boat [of ra, along with a figure of the spirit whom thou wouldst make perfect, these thou shalt anoint with cedar oil, and incense shall he offered up to them on the fire, and feathered fowl, the soul of the scribe ani visiting his mummified body as it lies on its bier in the tomb (from the papyrus of ani, plate 17) shall be roasted. it is an act of praise to ra as he journeyeth, and it shall cause a man to have his being along with ra day by day, whithersoever the god voyageth; and it shall destroy the enemies of ra

next read one of the two formula, in it and so enchanted or bewitched the heavens and the earth that he learned all their secrets; he read the second and he saw the sun rising in the heavens with his company of the gods, etc. his wife ahura then read the book and saw all that her husband had seen. ptah-neferka then copied the writings on a piece of new papyrus, and having covered the papyrus with incense dissolved it in water and drank it; thus he acquired the knowledge which was in the magical book. meanwhile these acts had stirred the god thoth to wrath, and he told ra what ptah-nefer-ka had done. as a result the decree p. 146 went forth that ptah-nefer-ka and his wife and child should never return to memphis, and on the way back to coptos ahura and merhu fell into the river and were dro

the texts 3 relating to the ceremony of opening the mouth and eyes we see that it began with the sprinkling of water round about the statue or mummy from four vessels, one for each quarter of the earth, and with the recital of addresses to the gods horus, set, thoth, and sept; this act restored to the deceased the use of his head. the sprinkling of water was followed by a purification by means of incense, also contained in four vases, one for each of the four quarters of the earth. the burning p. 194 of this sweet-smelling substance assisted in opening the mouth of the deceased and in strengthening his heart. at this stage the sem priest dressed himself in the skin of a cow, and lying down upon a kind of couch pretended to be asleep; but he was roused up by the am-asi priest in the presenc

mmy, thus indicating his readiness to take the deceased under his protection. nasha, the wife of the deceased, stands weeping before the mummy, and at his feet kneels another weeping woman, probably his daughter. anubis and the mummy stand upon a layer of sand which has been placed there with the object of sanctifying the ground. a priest clad in a panther's skin holds a censer containing burning incense in one hand, and a vase, from which he sprinkles water, in the other. one ministrant holds the two instruments "tun-tet" and "seb-ur" in the right hand, and the "ur hekau" instrument in the left; and another offers four vases of unguent. in the lower register are a cow and her p. 202 calf, and two men are carrying along to the mummy the haunch which we must assume to have been recently cut

SIX WAYS OF KNOWLEDGE

the mouth. one can acquire the wisdom of a magician by having him spit in your mouth. the work of a raymofte (man of the word) is largely spitting out what he has learned- such spit is said to be "purifying (see for example the pyramid texts concerning the "mouth of set. life enters the body either through the right ear or the nostrils. life has a scent and one can be aware of it, smelling sweet incense or lotus flowers. explorations with these modes is an ongoing interest of the order of setne khamuahethe testament of solomon translated by f. c. conybeare pdf formatted by p. yardley 1. testament of solomon, son of david, who was king in jerusalem, and mastered and controlled all spirits of the air, on the earth, and under the earth. by means of them also he wrought all the transcendent w

SOLOMON

and when he began to saw the marbles, the other demons cried out with a loud voice, howling because of their king beelzeboul [1. we hear of pentelic marble in strabo, but the reference in the text may be to thebes in egypt] 31. but i solomon questioned him, saying "if thou wouldst gain a respite, discourse to me about the things in heaven" and beelzeboul said "hear, o king, if thou burn gum, and incense, and bulb of the sea [1, with nard and saffron, and light seven lamps in an earthquake [2, thou wilt firmly fix thy house. and if, being pure [3, thou light them at dawn in the sun alight, then wilt thou see the heavenly dragons, how they wind themselves along and drag the chariot of the sun [1. perhaps the "sea-bulbs" were the balls of hair-like texture which the sea washes up on mediterr

al on my right hand the two, the headless demon, likewise the hound, that was so huge [1; he should be bound as well. and i bade the hound keep safe the fiery spirit so that lamps as it were might by day and night cast their light through its maw on the artisans at work [1. the text seems corrupt here] 50. and i solomon took from the mine of that stone 200 shekels for the supports of the table of incense, which was similar in appearance. and i solomon glorified the lord god, and then closed round the treasure of that stone. and i ordered afresh the demons to cut marble for the construction of the house of god. and i solomon prayed to the lord, and asked the hound, saying "by what angel art thou frustrated" and the demon replied "by the great brieus [1 [1. briareus is suggested by bornemann

, on hearing that, and knowing that the demon ornias had told me the truth, glorified the god of israel. 116. and the queen of the south saw all this, and marvelled [41] glorifying the god of israel; and she beheld the temple of the lord being builded. and she gave a siklos [1] of gold and one hundred myriads of silver and choice bronze, and she went into the temple. and (she beheld) the altar of incense and the brazen supports of this altar, and the gems of the lamps flashing forth of different colours, and of the lampstand of stone, and of emerald, and hyacinth, and sapphire; and she beheld the vessels of gold, and silver, and bronze, and wood, and the folds of skins dyed red with madder. and she saw the bases of the pillars of the temple of the lord. all were of one gold [2] apart from

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ogos is vitally active within, of flowing in one current with the divine. that is clear too in the following passage: when the spirit, moved by love, takes its flight into the holy of holies, soaring joyfully on divine wings, it forgets everything else and itself. it holds to and is filled only with the power of which it is the follower platonic mysteries 57 and servant, and to this it offers the incense of the most sacred and chaste virtue.65 for philo there are only two alternatives to follow the way of the senses (perception and intellect, in which case one is confined in the limits of oneself and draws back from the cosmos; or to become aware of the universal power and so, within one s own self, experience the eternal: he who wishes to escape from god falls into his own hands. for ther

SYMBOLISM

ated than they do to those who just read about them in a dictionary. visual and verbal/written symbols involve just one of our senses (sight. if you include verbal/spoken symbols, we then involve a second sense (hearing. we then asked the question "are there symbols which are perceived and communicated through each of our other senses" 1562 the first examples offered by workshop participants were incense and music: incense can bring about different emotions and responses through the sense of smell. music can bring about different responses through the sense of hearing, in ways totally different than the verbal symbols do (the difference between right brained behavior and left brained behavior. where does symbolism come from? when dealing with incense and music, we are leaving the mental pr

lost sight of the most important measure of symbolism- that of meaning. yes, music has impact, but that music is symbol only if its impact includes meaning, such as the sense of freedom and power that accompanies the visual image of the "flight of the valkyries" and similar images of meaning those who are familiar with the movie will get from various pieces in the sound track from 2001. likewise incense is symbol only if its impact includes meaning. that meaning may be supplied by the smell, or that meaning may be supplied by knowledge of the ingredients within the incense. meaning may also be supplied by the words used during the censing of the chambre. without some meaning, incense is not symbol, but only smell. closely related to the sense of smell is the sense of taste, and it's fairl

TECHNICIANS GUIDE TO THE LEFT HAND PATH

of the ancient egyptian religious cults. particularly, we see this in the reflections of the ancient setian priesthoods of egypt whose ideas have been integrated into other lines of philosophical thought. as previously stated, the differentiation between the lhp and the rhp is one of intent. for instance, in the church of rome (catholic) ritual is utilized. all the elements- altar, bell, candles, incense etc, form the components of ritual. however, if you were to read anton szandor lavey s satanic bible, ritual is also utilized using those very same elements. the difference lies within the intention of the participants. therefore, the technology itself does not distinguish one methodology from the other, rather the perceptions and cognitive structures of how these technologies may be utili

heric elements atmospheric elements are a combination of olfactory, tactile, visual and audio ingredients that are introduced into the area of the ritual working. an atmospheric element can most easily be defined and understood as a component within the ritual chamber that permeates the entire environment in some way, and is not intended to require direct concentration or attention to be noticed. incense falls into this category, also artificial smoke or fog (which can also be a reflectant. however, most importantly, electrical discharges of magnetic and electrical fields, ozone, and negative ionization fall into the atmospheric elements category. i believe that the electrical/magnetic phenomena to be of great importance because they can have their resonant structure manipulated to approxi

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ystals or semi-precious gem stones. this tool is viewed as having a male end for projection, and a female or receptive end. much like the athame, the wand can be employed to cast a circle, but its true power lies at a higher level, when used to invoke, and dismiss spiritual entities. it is associated with the element of fire. miscellaneous altar tools these include candles, cords, censor/thurible/incense, bell, sword, staff, crystal ball, scrying stone, magick mirror, tarot cards, rune stones, oils, cauldron, mortar& pestle, bolline, and broom. to name a few. your book of shadows, or grimoire, is one of the most important tools you will ever own. in the craft, it was the place where the young witches wrote down their thoughts and spells. called a book of shadows, because magick is not blac

tual designed to be a guide for your use. after you have gathered the equipment you will need, and cleaned, or cleared the area you will be using, you need to prepare yourself. this most often is done by taking a ritual bath, donning your robe, or ritual clothing, and spending some quiet time in meditation. this will allow you to be calm, and centered before the ritual begins. cense the area with incense. many people use sage. sage should not be used if anyone who will be at the ritual is pregnant. frankincense, can also be used, or you can sprinkle the area with a mixture of blessed salt-water. casting the circle, is done by tracing a circle in the air, above the ground with the athame (or wand, while walking deosil (clockwise) around the area. as you do, say, i conjure thee, o-circle of

such magick as we(i) require at this time. raising the cone of power is done by dancing or chanting. it is at this time that you would celibate the season with ritual drama. this is also the place where you would do healing magick, charge new tools, and the like. charging the wand this was inspired by the vigil of the wand, as found in the portal book by ian corrigan. pass the wand first through incense, then through salt, and then through water. then say: creature of wood, be welcome at my altar. be blessed& free from all storms, both in the mortal& the magical realms. become one with me, and work my will in the worlds of land, sea& sky. pass the wand through the spirit flame. then say: by the power of this holy fire, be blessed with wisdom, love& joy. become one with me and work my will

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

tern, gtzabaoth h at the southern, gjhvh h at the western, and gadhby h at the northern. between each of these points a pentacle, or five-pointed star, was drawn. the magician placed his brazier of lighted charcoal at the eastern point, in the smallest circle. then his altar, its center plumb with the center of the brazier, was equipped. upon the altar were the ritual tools, including salt water, incense, candles, and herbs appropriate to his specific undertaking. lighted candles would also be placed around the outside circle. each tool was carefully consecrated and wrapped in white linen. in the circle with him, the magician would have prepared the proper talismans. inscribed also within the circle were the seals of the spirits to be evoked. next, a triangle was drawn to the side of the m

irits. this should be done in the first hour of a sunday in springtime. the names inscribed in the circles were varcan, the lord fs king-angel of the air, and tus, andas, and cynabel, who are the lord fs holy ministers. the highest angels of sunday, according to abano, are michael, dardiel, and huratapal. the north wind carries these angels, and they can be invoked by magical ceremonies employing incense made of red sanders. m delving deeper ahmed, rollo. the black art. london: arrow books, 1966. 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 144 prophecy and divination de grivy, emile grillot. a pictorial anthology of witchcraft, magic& alchemy. new hyde park, n.y: university books, 1960. levi, eliphas. transcendental magic. london: rider& co, 19

burned at midnight and a proclamation, which had been formally written on paper, was to be read above the flame, demanding the removal of any curse that had been set against the magician. the candle was to be anointed with oil and was to be burned precisely at midnight. it was believed that power and success might be gained through the ritual burning of a candle with oil and setting before it an incense offering of sandalwood or myrrh. the candle was lighted, and the magician concentrated on a mental image of the goal that he or she most wished to attain. if a magi felt that he had become the unwelcome recipient of a candle spell, he believed that he might reverse its effect through an ancient medieval candle burning ceremony. for five consecutive nights, the magician was careful to light

THE KEY TO THE MYSTERIES

us? if we weep, let us offer him our tears; if we rejoice, let us turn towards him our smile; if he smite us, let us bow the head; if he caress us, let us sleep within his arms! our prayer will be perfect, when we pray without knowing whom we pray. prayer is not a noise which strikes the ear; it is a silence which penetrates the heart. 28 soft tears come to moisten the eyes, and sighs escape like incense smoke. one feels oneself in love, ineffably in love, with all that is beauty, truth, and justice; one throbs with a new life, and one fears no more to die. for prayer is the eternal life of intelligence and love; it is the life of god upon earth. love one another- that is the law and the prophets! meditate, and understand this word. and when you have understood, read no more, seek no more

THE MAGICIAN S KABBALAH

n system. however, in the sapphire temple sequence, it is best to begin with the abstract principle of the element, and then build up suitable personifications at a later stage. this avoids some of the dangers involved with working with personified energy when first beginning ritual work, the worst of which is attributing personal qualities to these archetypal forms. 5. geburah; the ritual of the incense and the pentagram pentagram; mchmsh; the pentagram initiates a separation and forges the link to on-high. it initiates the energy of the work. incense; qtrth; the incense pervades, appealing to our deepest senses. the smoke coils and twists like a snake, and from the point of light, burning, we are surrounded by manifestation. with geburah, we begin to impose constraints on the energies aw

the symbol of geburah, having five points, it is appropriate that the lesser banishing ritual of the pentagram is here introduced, being the most common form of preliminary temple ritual in ritual magic. however, as this ritual is of primary importance in most magical work, i here offer a kabbalistic commentary on its nature, and have provided the full ritual in the appendices. point gimel light incense. pause and meditate briefly on the nature of sacrifice, where one substance changes its form entirely, hence dying, only to allow another form of itself to rise, like insence. points beth, vau and resh these points together form the basis of the lesser banishing ritual of the pentagram, which is now performed. the hebrew word, beth vau resh, bvr, means 'to be empty, uncultivated, and hence

to buy a car with all the energy i have (chockmah. i require the car to be a model most suitable to my needs (binah. i seek a car which is affordable (chesed) and for which i will be able to strike a good bargain for (geburah" and so on. point nun is the oath itself; point tzaddi is the censer& aspergillus; point cheth is the furnace& graal. on the altar is the rose, cup with wine, pen and paper, incense, bowl of water, and candle of colour appropriate to oath to be made. about the circle visualise or inscribe the god-name ararita. begin with lesser banishing ritual of pentagram. take water and sprinkle circle saying; the seven of perfection is purified and resolved to the one circle of light. take incense and cense circle saying; the seven of perfection is consecrated and resolved to the

w a circle about the temple. point beth; elevate a chalice filled with wine and visualise light descending from above. this completes the first triad above the abyss. the elevation of the chalice is symbolic of the creation of da'ath, or 'knowledge, from the union of chockmah and binah. point cheth; draw the double-cube of the quarters and cross-quarters. activate the quarters. point gimel; light incense. point tau; hold out arms in form of cross and visualise pillars. this completes the second triad above the veil, which prepares the place of working. point nun; write oath or perform main working, meditation, as appropriate. point heh; light candle in the east, visualise light blessing working and drink wine. point yod; hold hand back over altar and make a fist, visualising the sealing of

THE MARTINIST OPERATIVE GENERAL RITUAL

room is not available, then a study or reception room, a dining room or, as the last resort, a studio, will do. the chosen room should be well ventilated several hours in advance and its temperature kept between 64 to 68 degrees (f. in case where a dining room is used, it is necessary to close it for at least 12 hours before the operation and, after having it well ventilated, a small quantity of incense should be burned to purify it. once the room is closed, it is absolutely necessary to forbid entry into it to any woman during her menstrual "impurity. 4. clothing: the best, of course, is to wear an alb made of white linen as it is a traditional vestment. a red, silk or cotton cordelier is worn, long enough to make two turns around the waist and to hang over the left leg in two fringes. t

is very curious to note that this is, approx, the length of the golden section of the meter. 9 pure beeswax, and can be obtained from specialized stores. a bronze or copper censer, or better, an earthenware cassolette, will also be required, and will be furnished with live coals at the proper time. the self burning charcoal for that purpose can be obtained from the same stores as the candles. the incense must be pure olibanum (frankincense, called male incense, in its original weeping tear drops and should be kept in a metal box or in the classic incense boat. the use of any other incense like that prepared for the churches etc, pulverised and compounded from different resins, is interdicted. the poignard (or a sword) should have a hilt made in the form of a cross and a flat double edged a

utary to men and whosoever transcribes with it the divine name, those of thy angels and thy saints on the girth of this circumference, may obtain, by the invocation of thy most holy name and by their intercession and merits, a health of the body and soul, illumination of his mind, the opening of his interior eye, and first proofs of his reconciliation. by ieshouah, our lord, amen. sanctifying the incense: o lord, my power is in thy name, etc. etc. let us pray. deign, 0 lord, to bless) and to sanctify) this incense and to accept its perfume of sweet scent by the intercession of all thy elect, of all thy saints and all thy 15 angels. o merciful lord, may this aromatic combination become perpetual defense of thy servants redeemed by thy precious blood, against all evil spirits, against any in

tify) this incense and to accept its perfume of sweet scent by the intercession of all thy elect, of all thy saints and all thy 15 angels. o merciful lord, may this aromatic combination become perpetual defense of thy servants redeemed by thy precious blood, against all evil spirits, against any incantation, prestiges and any other diabolical vexations uttered and exerted over the world. may this incense become the means of perpetual expulsion of all spirits of prevarication and may the diabolic malefice or molestation never be able to sojourn in whatever place this perfume gives off its sweet scent; but be chased away and disappear under the immensity of thy might and thy force. may in return all angels and spirits of light, as well as all souls of our brothers finally reconciled, crowd a

en. operator lights the charcoal in the censer, or in the cassolette, from the flame of the central luminary and says: i purify thee fire and i bless thee. i sanctify thee in the name of the eternal, in the name of him who created thee and who appeared to his servant moses in the form of the burning bush, may thou become, as then, an altar of perfumes of the holy temple of jerusalem and carry the incense, which is due to his glory and goodness, up to the throne of god himself. by ieshouah, our lord, amen. operator waits for a short moment and then resumes: holy ghost, descend! surround the fire which has been consecrated to thee to become thy radiant throne dominating over all regions of the universal world! govern my thoughts accordingly. govern over me and my brothers, remove all spirits

al world! govern my thoughts accordingly. govern over me and my brothers, remove all spirits of darkness, error and confusion from these circles so that my soul may profit from the works which the order extends to those who prove worthy to become penetrated by thee, the holy ghost, who livest and reignest forever with the father and the son. by ieshouah, our lord, amen. next, operator throws some incense on the charcoal in the censer, takes the censer (or an earthenware cassolette) into his hand, and makes the first turn around the altar saying: o eternal, may this incense which i offer thee within these circumferences become a true image of the purity of my words and intentions, for thy greatest glory and justice. by ieshouah, our lord, amen. operator throws more incense into the censer a

THE MIDDLE PILLAR

quially termed adeptship,29 that path by which man is translated into a voluntary co-worker with nature in the task of evolution. the final exercise is magic proper-the art of ceremonial magic. by now it should be abundantly clear that not all magic is ceremonial; that not necessarily does it proceed by way of ceremony or ritual. nor does it always require the usual paraphernalia of robe, candle, incense, and lodge-room. there is much in magic which is not too dissimilar with the methods of meditation. that is to say, it follows an interior route, and is a means of dealing with the psyche by way of the actual psychological instruments of psyche without reference to any external object, symbol, or piece of equipment. it is the technique of an equilibriated introversion. just as the exercise

to this, short periods of temporary pause from activity can be taken throughout the day during bathing, shaving, or dressing, etc, in order to sharpen one's perceptions and observe what is happening within. the cleansing bath exercise take a shower to clean the body. then fill the bathtub with warm water. add bath salts or perfumed oil to the water. for an added spiritual effect, whte candles and incense may be employed in the room. some soothing music on the cd or tape player wouldn't hurt either. simply soak for a few minutes and let go of any negativity or tension into the cleansing water. then pull the plug and drain the water while remaining in the tub. feel your doubts and worries siphon out with the water, leaving you feeling relaxed and energized. don't rush when getting up. the pu

THE NECRONOMICON SIMON VERSION

orgotten paths, and wander into lands unknown, among the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time

attack the gate! open, lest i break down its bars! open, lest i attack the walls! open, lest i leap over it by force! open the gate, lest i cause the dead to rise and devour the living! open the gate, lest i give the dead power over the living! open the gate, lest i make the dead to outnumber the living! ninnghizhidda, spirit of the deep, watcher of the gate, open! may the dead rise and smell the incense! and when the spirit of the on called appears, do not be frightened at his shape of condition, but say to him these words uug uduug uugga gishtugbi and he will put on a comely appearance, and will answer truthfully all the questions you shall put to him, which he has writ to answer. and it must be remembered that, after the questions have been answered to satisfaction, the spirit is to be

erein all are drowned pronounced a curse solemn and powerful against the queen of the rising of the sun and nammtar gave it form. when the lover of ishtar beloved of the queen of heaven goes down before me goes through the gate of ganzir to the house of death when with him the wailing people come the weeping woman and the wailing man when dumuzi is slain and buried may the dead rise and smell the incense! v stoop not down, therefore, unto the darkly shining world where the absu lies in dark waters and cuthalu sleeps and dreams stoop not down, therefore, for an abyss lies beneath the world reached by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the wo

d by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the world leaps forth the evil demon the evil god the evil genius the evil ensnarer the evil phantom the evil devil the evil larvae showing no true signs unto mortal man. and the dead will rise and smell the incense! the urilia text the following is the text of urilia, the book of the worm. it contains the formulae by which the wreakers of havoc perform their rites. these are the prayers of the ensnarers, the liers-in-wait, the blind fiends of chaos, the most ancient evil. these incantations are said by the hidden priests and creatures of these powers, defeated by the elders and the seven powers, led

e of darkness, by the works of darkness! i summon thee, creature of hatred, by the works of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon thee, and call thee forth, from thy abode in darkness! i evoke thee from thy resting-place in the bowels of the earth! may the dead rise! may the dead rise and smell the incense! and this shall be recited only once, and if the god do not appear, do not persist, but finish the rite quietly, for it means that it hath been summoned elsewhere, or is engaged in some work which it is better not to disturb. and when thou hast set out bread for the dead to eat, remember to pour honey thereupon, for it is pleasing to the goddess whom no one worshippeth, who wanders by nigh

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

s kept in a pocket; protection it yields. string coral beads for children to wear. it protects against disease and keeps the wearer fair. eliza fegley http//www.sacredspiral.com buy a pin with a bee and wear when you need energy. a piece of coal, if found upon the ground, brings prosperity. eliza fegley http//www.sacredspiral.com pine resin to be spoken when lighting the resin of pine trees in an incense burner. resin of pine tree burn in this bowl. remove the dark energy that s invaded my home. while picking holly holly sprig, come with me into my home where you shall be united with your elven family. joyous festivities upon my hearth where we eagerly await the sun s rebirth. to life eternal, to the sun and to earth! eliza fegley http//www.sacredspiral.com free me loosely bind a dark feat

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

n the mingling of our smiles with our sobs shall we realize the kiss of god on our brow. yet the dangers are terrible. how many of us can listen to the voice of circe without becoming swine? and in the full melancholy of so vast a contemplation, the poet sings: xviii. i dare not to the greater sins aspire; i might. so gross am i. take pleasure in these filthy holocausts, that burn to sin a damned incense in the hellish fire of human lust. earth fs joys no heaven may win; pain holds the prize in blood-stained hands; love laughs, with anguish in his eyes. also he sees how dangerous it is to sip from the cup of glittle common sins. h sins nurtured by trust in man fs forgiveness; then struck with the horror of the still small voice, he bids god break his unrepentant will, and let the kiss of l

THE BOOK OF GATES

bread is in the city of pe, 1 and my ale is in the city of tep, and my arms are united p. 63 in the divine house which my father hath given unto me. he hath stablished for me a house in the high place of the lands, and there are wheat and barley therein, the quantity of which is unknown. the son of my body acteth for me there as kher-heb. 1 grant ye, unto me sepulchral offerings, that is to say, incense, and merhet unguent, and all beautiful and pure things of every kind whereon the god liveth. osiris, the king, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord of diadems, the ruler of joy of heart, seti mer-en-ptah, whose word is maat, existeth for ever in all the transformations which it pleaseth [him to make. he floateth down the river

scribed by the accompanying text- p. 93 click to view nine of the gods who adore ra and are at peace. click to view (left) five of the righteous gods of the tuat (right) three of the gods who adore ra and are at peace. p. 94 "these [are they who] have worshipped (or, praised) ra upon earth, who uttered words of power against apep, who made their offerings unto him, and who burnt( literally, made) incense to their gods on their own behalf, after their offerings. they have gained possession of their cool waters, and they receive their meat, and they eat of their offerings in the gateway of him whose name is hidden. their meat is by the gateway, and their offerings are with him. who is therein. and ra saith unto them-'your offerings are yours, ye have power over your cool waters, your souls s

es were twelve in number, as we learn from the variants published by champollion, 1and they are called hetepti-kheperu. 2. six upright male figures, each of whom holds the feather of maat with both hands on his head; when the scene was complete these figures were twelve in number, and they are called autu-maamu-kheru-maat 2. the text which remains reads- p. 176"[these are they who have offered up incense to the click to view fragment of the cover of the sarcophagus of seti i. in the british museum. gods, and whose doubles have been washed, maat, they have been reckoned up and they are maat p. 177 in the presence of the great god, who destroyeth iniquities. osiris saith unto them-'ye are maat of maat. be ye at peace [because of what] ye have done, o ye who are in the forms of those who are

se who are to be smitten in the tuat are condemned to these standards' in the upper register are twelve gods, each of whom p. 184 stands upright, and has the feather of maat on his head, and twelve gods, each of whom stands upright, and has a large loaf on his head. these gods are described as "maati gods bearing maat" and the heteptiu gods bearing provisions. the text reads- p. 185 "offerings of incense to their gods, libations of cool water to their doubles, and fillings of the mouth. by his sustenance afterwards by their offerings of drink and their offerings of bread. come p. 186 forth to them their gods and their doubles. their hands are to them, and they go to their cakes through the pylon of. and to its gods. sar saith unto them-'your bread is to you [according to] your utterances

THE SECRET RITUALS OF THE OTO

ic and bearing little resemblance to the rose-croix grade that is now the 18 of the orthodox ancient and accepted rite of freemasonry. owing to the researches of rene le forestier8 we know a great deal about the nature of the ritual magic practised by de pasqually and his disciples. the most important ceremonies took place during the first quarter of the moon and were accompanied by the use of an incense compounded of storax, olibanum, saffron, poppy seeds, agaric spores, cinnamon, nutmeg and mastic; at least two, and probably more, of these substances are possessed of hallucinogenic properties, so it is not surprising that the elect cohens seem to found their magic effective! the invocation of good spirits and the exorcism of devils was an important aspect of the work of de pasqually. her

ron and collar, for by such a badge we do designate those who are in search of the lost word (g.m. takes out postulant, and invests him, removing his p.m. apron, saying: this attire cannot be worn in the age of the lost word. meanwhile the princes rise from their attitudes of mourning and extinguish the lights, overthrow the pillars, strew the floor with corpses, skulls and bones, light a pungent incense, and the hell-broth. as the candidate re-enters in charge of the grand marshal, a sack is thrown over his head, and he is thrust through the veil, and beaten, pricked and pushed by all as they cry litanies of jesus, joseph, and mary while he gropes his way. the m.w.s. and g.m. should however retire to red room) second point (all present enter the red room, and assume insignia and stalls. t

human souls seeking incarnation. further let a great circle be drawn and consecrated to the sphere of the work; and let banishing formulae of the sephiroth, and especially of kether, be done often, even unto five or seven times on every day. outside which great circle let the woman never go. let the mind of the woman be strengthened to resist all impression, except of the spirit desired. let the incense of this spirit be burnt continually; let his colours, and his only, be displayed; and let his shapes, and his only, appear so far as may be in all things. further let him be most earnestly and continually invoked in a temple duly dedicated, the woman being placed in a great triangle, while thou from the circle dost perform daily the proper form of evocation to material appearance. and let

THE HOLY BIBLE KING JAMES VERSION

hey bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. 25:3 and this [is] the offering which ye shall take of them; gold, and silver, and brass, 25:4 and blue, and purple, and scarlet, and fine linen, and goats [hair] 25:5 and rams skins dyed red, and badgers skins, and shittim wood, 25:6 oil for the light, spices for anointing oil, and for sweet incense, 25:7 onyx stones, and stones to be set in the ephod, and in the breastplate. 25:8 and let them make me a sanctuary; that i may dwell among them. 25:9 according to all that i shew thee [after] the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make [it] 25:10 and they shall make an ark [of] shittim wood: two cubits and a half [shall be] the leng

congregation, and the altar: i will sanctify also both aaron and his sons, to minister to me in the priest s office. 29:45 and i will dwell among the children of israel, and will be their god. 29:46 and they shall know that i [am] the lord their god, that brought them forth out of the land of egypt, that i may dwell among them: i [am] the lord their god. 30:1 and thou shalt make an altar to burn incense upon [of] shittim wood shalt thou make it. 30:2 a cubit [shall be] the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits [shall be] the height thereof: the horns thereof [shall be] of the same. 30:3 and thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of

eof, upon the two sides of it shalt thou make [it] and they shall be for places for the staves to bear it withal. 30:5 and thou shalt make the staves [of] shittim wood, and overlay them with gold. 30:6 and thou shalt put it before the vail that [is] by the ark of the testimony, before the mercy seat that [is] over the testimony, where i will meet with thee. 30:7 and aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. 30:8 and when aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the lord throughout your generations. 30:9 ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon. 30:10 and aaron shall make an atonement

ter the shekel of the sanctuary, and of oil olive an hin: 30:25 and thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil. 30:26 and thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony, 30:27 and the table and all his vessels, and the candlestick and his vessels, and the altar of incense, 30:28 and the altar of burnt offering with all his vessels, and the laver and his foot. 30:29 and thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy. 30:30 and thou shalt anoint aaron and his sons, and consecrate them, that [they] may minister unto me in the priest s office. 30:31 and thou shalt speak unto the children of israel, saying, this shal

mach, of the tribe of dan: and in the hearts of all that are wise hearted i have put wisdom, that they may make all that i have commanded thee; 31:7 the tabernacle of the congregation, and the ark of the testimony, and the mercy seat that [is] thereupon, and all the furniture of the tabernacle, 31:8 and the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense, 31:9 and the altar of burnt offering with all his furniture, and the laver and his foot, 31:10 and the cloths of service, and the holy garments for aaron the priest, and the garments of his sons, to minister in the priest s office, 31:11 and the anointing oil, and sweet incense for the holy [place] according to all that i have commanded thee shall they do. 31:12 and the lord spake unto mo

rd commanded, saying, 35:5 take ye from among you an offering unto the lord: whosoever [is] of a willing heart, let him bring it, an offering of the lord; gold, and silver, and brass, 35:6 and blue, and purple, and scarlet, and fine linen, and goats [hair] 35:7 and rams skins dyed red, and badgers skins, and shittim wood, 35:8 and oil for the light, and spices for anointing oil, and for the sweet incense, 35:9 and onyx stones, and stones to be set for the ephod, and for the breastplate. 35:10 and every wise hearted among you shall come, and make all that the lord hath commanded; 35:11 the tabernacle, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets, 35:12 the ark, and the staves thereof [with] the mercy seat, and the vail of the covering, 35:13

TYSON DONALD NEW MILLENNIUM MAGIC

bstance the spirit can use to shape into a visible body. in necromantic rituals, where the ghost of a dead person is evoked, this might consist of bones from the corpse combined with fresh blood made to fume over a charcoal fire. the rising smoke would give the shade something to gather into a visible form through which it could express itself to the magus. alternatively, the smoke of appropriate incense, or the steam from boiling water, is sometimes used within the triangle to aid in the manifesta- tion of a spirit. if an elemental spirit of fire is summoned into the triangle, its body can be supplied by the dancing flame of a candle. a scrying crystal or black mirror can also be placed within the triangle to act as a medium through which the evoked spirit can express itself. the triangle

interior design principles of traditional japan will suggest the ideal the magus should strive for. the chamber must be simple and balanced, nei- ther forbidding nor inviting. when the magus has entered it, there should be a sense of belonging, yet when the magus leaves and looks back, there should be no impression that anything is lacking. ventilation is necessary, as sometimes large amounts of incense are burned in charcoal fires-during certain evocations, for example-and carbon monoxide poisoning could be a possible threat were the chamber sealed tightly. a large crack under the entrance door and the window left open slightly behind the vented shut- ters or drapes should solve this problem. ideally, the floor should have some spring so that prolonged standing and walking may be done wi

four elements (fire, air, water, earth. symbols of the elements, such as the four aces of the tarot, can be used for cleansing the cir- cle, but it is more effective to employ physical representatives. fire is indicated by a candle or lamp; water is represented by water droplets sprinkled with the fingers, or often with a pine cone or other aspergillum; air is usually signified by the smoke of an incense stick, or sometimes a feather (however, it is better to indicate air with the breath; earth is represented by salt. each elemental substance or its symbol is taken from the altar and carried once around the circle clockwise, pausing at each quarter to display the element and invoke the powers of that element to cleanse and guard the circle. the sign of the element is traced in the air at e

physical bodies of their own. however, they have natures that harmonize or clash with aspects of the natural world that are trans- mitted to them through the mind of the magus. that is why angels often carry with them pleasant odors. the spiritual reaction of the magus to the scent of flow- ers is in accord with the quality of angelic being. the resonance created in the mind of the magus by rose incense, for example, is perceived as desirable by angels and attracts them; conversely, the spiritual quality of angelic nature is translated into sensual terms familiar to human perception--often as an agreeable scent. demons will favor and be attracted to a harsh incense because the strong physical reaction of the magus smelling such incense is in harmony with demonic nature; demons will be rep

nce the occult aspects of blood sacrifice solely through the perceptions of the magus and any others who may be involved in the evocation-they cannot experience the blood directly. it follows that the manifesting medium is likewise unnecessary, except as a use- ful aid to the imagination of the magus. by peering into the shadowy depths of a crystal ball, or the moving column of smoke arising from incense, the magus frees his or her imagination to respond to the presence and communications of the evoked spirit. the visual sense needs some neutral input upon which to erect the image of the spirit. it is the same phenomenon that causes individuals to hear words in the rhythmic sound of clicking railway tracks. the manifesting medium is an aid, nothing more. in order to evoke a spirit the magu

TYSON DONALD SOUL FLIGHT

sleepwalking will perform various actions with no knowledge, after waking, of having done them. the radio set to static served as a kind of metaphor signifying the presence of the aliens to bender, as did the smell of sulfur. it is common for those having visions of spiritual beings to smell scents. when the spirits are perceived to be saints and angels, the smells are usually pleasant flower or incense scents. but when they are perceived as demons, the smell of sulfur is often reported. this smell may have been a cue from bender's unconscious mind that he should not trust the aliens that subsequently appeared to him. returning from a two-week vacation, bender discovered that his radio had been left on the whole while, tuned to an empty part of the band, and that the smell of burning sulf

ic should be quite low. the background music may be natural rather than artificial. wind chimes, especially those made of crystal or silver, work well. bird song may be used, if you happen to have birds outside the window of the room in which you practice. the sound of the wind rustling leaves, or the needles of pine boughs, makes a soothing background sound. 268 soul flight scent those who enjoy incense may find that burning it during the general ritual helps to create a unique atmosphere, and develops a useful habit pattern. any mild, pleasant incense may be employed. avoid scents that are acrid and cutting, or that are too cloying and sweet in the back of the throat. vanilla is a good lunar scent, and the lighting of a vanilla-scented white candle is excellent, as white is one of the co

TYSON DONALD THE MAGICAL WORKBOOK

. when employed in rituals, instruments distract beginners from the real work of creative visualization and inner concentration. the tools i have described are simple and inexpensive, and will be available to everyone. they consist of a knife, the tattwa symbols cut from cardboard, various receptacles to hold common substances such as water and salt, candles, regular coins, a deck of tarot cards, incense sticks and cones, a dowsing pendulum that can be made from a piece of thread and a ring, and simple objects such as a watch and a kettle. no ritual clothing is needed, nor is it necessary to create magic talismans, pentacles, or sigils. xvi introduction exercises complete and practical this book was written in direct response to numerous letters received over the years, in which readers ha

ernal environment with physical objects, it is worked in the unity of the personal universe that embraces both inside and outside without division. most basic texts of western ritual magic focus on externals. they describe which physical tools should be used, how to dress, what to say, how to move, which symbols and sigils must be employed, the best color for a given purpose, the most appropriate incense, which zodiac sign or planet to invoke, and so on. there is nothing wrong with this approach, as far as it goes. this information is necessary for the practice of magic. however, it is not enough by itself. without the ability to focus and sustain the will, to channel the energy of the emotions, to visualize in a concrete way astral forms, to vibrate both inwardly and outwardly words of po

al is the best way to activate occult perceptions and latent abilities in magic. this deceptively simple ritual has no equal. it is the single most valuable thing you can do when seeking to learn western ceremonial magic. ritual of the rose cross f ind an empty room or open floor where you can move around freely. it is best if the practice area is square or roughly square. procure a stick of rose incense and light it. place a holder for the incense stick in the southeast corner. stand in the southeast corner of the place of practice facing southeast, with the burning incense stick at your side in your right hand, and adopt the standing posture. take several slow, normal breaths to calm and focus your thoughts. become aware of the ever-present white star that blazes in the heavens high abov

t-center and allow the ray to withdraw upward into the star. 166 moving exercises visualize the golden-white sphere in your chest spinning and vibrating with power. assume the posture of projection, with your left hand pressed over your chest in the hollow above the point of your sternum and your right arm extended to the southeast at the level of your heart. with the extended, smoking tip of the incense stick, project from your heartcenter a large, upright christian cross in the air in front of you to the southeast, and inscribe a circle around its point of intersection. pull energy from your heartcenter into your left hand and send it racing up your left arm, across your shoulders, and down your right arm to exit through the incense stick. first inscribe the vertical beam of the cross fr

your entire body from the soles of your feet to the top of your skull, even to the ends of your fingers and toes. hold the inhalation four slow beats and cause the sphere of your heart-center to rotate more rapidly, sending its energy streaming outward through every pore of your body to enlarge your aura into a perfect transparent sphere of pallid yellow-white. stab with the glowing point of the incense stick at the intersection of the cross and vibrate the four syllables of the divine hebrew name yeheshuah. as you sound the name, contract your aura like a bellows, driving the vibrations inward back to their source in your heart-center. the compression of your aura forces the power of the vibrations into the palm of your left hand and drives them ritual of the rose cross 167 with incredib

the name, contract your aura like a bellows, driving the vibrations inward back to their source in your heart-center. the compression of your aura forces the power of the vibrations into the palm of your left hand and drives them ritual of the rose cross 167 with incredible force in an expanding spiral up your left arm, across your shoulders, down your right arm, and out through the shaft of the incense stick to the astral cross, which glows with intense whiteness. contemplate the bright light of the circle-cross for ten seconds or so while maintaining the projection pose. turn your body to the right to face west, but continue to point with the incense stick at the center of the circle-cross, so that your right forearm now crosses in front of your chest and points slightly behind you. wal

TYSON DONALD THE POWER OF THE WORD

many lovers. the "house of virgins" would seem to be a reference to the biblical book of esther, which describes the sexual habits of king ahasuerus. it was the custom of ahasuerus to keep two houses. in one house all the fairest virgin girls in his kingdom were gathered together for purification. after twelve full months of ritual cleansing (six months with oil of myrrh and six months with sweet incense, each virgin went in to the king's bedchamber and spent the night with him. in reward, he gave the girl anything her heart desiredbeautiful robes, jewelry, servants. then she was sent to live in a second house with the other concubines, and "she came in unto the king no more, except the king delighted in her, and that she were called by name (esther 2: 14. the imagery of this key reflects

ogress of the sun through the twenty-eight mansions of the moon. the sun enters each house of the moon successively in his yearly course around the heavens, and by his entry he adorns that house with his splendor. each house thus has twelve months to prepare, just as did the virgins who purified themselves for king ahasuerus, who cleansed themselves six months with oil (water) and six months with incense (fire. maintaining the pattern established in keys five and six, the messiah says of these living dwellings of the house of the east that their "kingdoms and continuance are as the third and fourth, strong towers and places of comfort, the seats of mercy and continuance" the "third and fourth" are the angles of the west and north, indicating that the hierarchal structure that applied in th

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

e your magic. white magic insists on repetitions. you say this, do that, breathe this way. in black magic, we move toward our own godhood. this is a harder path. we actively use our own memories and moods in the ritual chamber. this is not to be confused with introspection or simple moments of religious ecstasy. we refine and use our moods deliberately. they are just as concrete as swords, bells, incense, etc. and much more powerful. but like tools, we pick up our moods and use them and put them away. since black magic requires a tremendous self awareness, it is not for psychotics or weak-willed individuals. we do not deny that unaware individuals may achieve great sorcery, but they will never achieve godhood. when you find those moments that you truly are, you have a glimpse of godhood. a

VOX SABBATUM

igils, demonic images, masks or other elements which aid the working. the most important however is the control of the mind. sit comfortably before and clear all thoughts. begin a slow chant which you know that activates the imagination towards the sabbat. use the five senses to activate and aid this transformative in-between state hearing, sight, smell, touch and taste. have some pleasant sabbat incense and perfect lighting in place, have sigils and images which invoke this place in the mind. your goal is to align the senses with the focus of the going forth by night that is by harmony with the willed choice of desire. preparing for the sabbat by decorating and proper self-alignment creates a heightened inner excitement for the initiatory act itself thus allowing the success to occur, a s

such as illustrations of the fallen angel by gustave dore, fidus or franz von stuck. you will use the algol sigil above a mirror; your altar may have the tools of your work. you may have conductive music which reflects an ambient atmosphere, without heavy drumming or noise, to aid ultimately the five senses in the permission to attend the sabbat. anoint yourself in abramelin oil and have similar incense burning. the celestial summoning of yaltabaoth vox sabbatum the witches sabbat 25 this rite is the invocation of the luciferian and adversarial fire-djinn, yaltabaoth who was the wisest among the angels. as called also azal ucel, sigillized as azothoz, yaltabaoth is the deific force with a mask of a beast and an angel. let this invocation be most holy and the solar logos shall manifest thr

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

mu, heh &c, and then he must proclaim that he is ra himself, and his word of power heka. if he recites the chapter correctly he shall have life in the other world, and he will be held in greater fear there than here. a rubric adds that he must be dressed in new linen garments, and be well washed with nile water; he must wear white sandals, and his body must be anointed with holy oil. he must burn incense in a censer, and a figure of maat (truth) must be painted on his tongue with green paint. these regulations applied to the laity as well as to the clergy. iii. the legend of ra and isis. the original text of this very interesting legend is written in the hieratic character on a papyrus preserved at turin, and was published by pleyte and rossi in their corpus of turin papyri.[fn#16] french

orth-lords" that is to say, the peoples who lived in the extreme north of the delta, and on its sea-coasts, and perhaps in the islands of the mediterranean. the legend of the destruction of mankind chapter v. v. whosoever shall recite the words of this composition over himself shall anoint himself with olive oil and with thick unguent, and he shall have propitiatory offerings on both his hands of incense, and behind his two ears shall be pure natron, and sweet-smelling salve shall be on his lips. he shall be arrayed in a new double tunic, and his body shall be purified with the water of the nile-flood, and he shall have upon his feet a pair of sandals made of white [leather, and a figure of the goddess maat shall be drawn upon his tongue with greencoloured ochre. whensoever thoth shall wis

of] four atru measures: gold, silver, copper, iron, lapis-lazuli, emerald, thehen (crystal, khenem (ruby, kai, mennu, betka, temi, na. the following come forth from the fore part[fn#189] of the land: mehistone [he]maki-stone, abheti-stone, iron ore, alabaster for statues, mother-of-emerald, antimony, seeds (or, gum) of the sehi plant, seeds (or, gum) of the amem plant, and seeds (or, gum) of the incense plant; these are found in the fore parts of its double city" these were the things which i learned therefrom (i.e, from matar [fn#188] i.e, the stone was very famous [fn#189] the "fore part" or "front" of the land means the country lying to the south of nubia, and probably some part of the modern egyptian sudan. now my heart was very happy when i heard these things, and i entered into [the

WESTERN MANDALAS OF TRANSFORMATION SR AL

med john is the same person) one could then proceed to find the tones connected to the various letters in the name (see th chart in figure 2-e) and compose a little personalized mantra of the magical name. it could be incorporated into one's magical workings, along with other prayers, affirmations, divine names, etc, or simply used whenever you want to call upon your h. g. a. you may also make an incense compound from the letter correspondences (also in e. this is a very powerful method for connecting the neophyte with the corresponding vibrations of the h. g. a, since it is literally infused into one's body cells through inhalation. there are many variations on these themes that can be utilized by figure 2-e note: the most important incenses, qabalistically, are in bold type. letter a-ale

halation. there are many variations on these themes that can be utilized by figure 2-e note: the most important incenses, qabalistically, are in bold type. letter a-aleph b-beth g-gimel d-daleth e, h-heh v,w-vav z-zain ch-cheth t-teth i, j, y-yod k, c-kaph l-lamed m-mem n-nun s-samech o-ayin p, f-peh tz, ts-tzaddi q-qoph r-resh sh-shin t, th-tau hebrew letters and corresponding incenses and tones incense adamant, acacia, galbanum, lavender, gum arabic, sage fenugreek, horehound, mastic, storax camphor, aloes, jasmine, pennyroyal myrtle, sandlewood, rose dragon's blood, geranium, tiger lily borage, mallow, periwinkle, storax orchid, wormwood anise, camphor, lotus, onycha catnip, frankincense, cinnamon lily, narcissis cedar, hyssop, saffron amber, hyacinth, galbanum fern, lotus, violet, myrr

stars, through fumes, lights, sounds, and natural things which are agreeable to those celestial, in which. there is a kind of reason, sense and harmony, and incorporeal and divine measures and orders (p 121. in addition to having some clear ideas about the associated symbols to be used in the talisman one was going to make to invoke venusian energy, for example, one could also prepare a venusian incense, burn a green candle or work under a green light. as many correspondences as possible should be employed to evoke a sense of the numinous. before your magical working it is good to be aware of astrological timing. if working with planetary squares and symbols derived from the tree, one can take various courses, such as attempting to make the talisman from beginning to end on the particular

prayer for a blessing of the work. here are two ancient benedictions given in the of occult philosophy, book 4 (p. 62-3, attributed to agrippa, but probably written by one of his students: 1. after the casting of the circle of protection, repeat the biblical phrase "thou shalt purge me with hyssop, o lord and i shall be clean; thou shalt wash me and i shall be whiter than snow" 2. then light the incense attributed to the sphere or planetary energy being invoked and say "the god of abraham, god of isaac, god of jacob, bless here the creatures of these kinds, that they may fill up the power and virtue of their odors, so that neither the enemy, nor any false imagination, may be able to enter into them, through our lord jesus christ" numerous other prayers and affirmations may be used in keep

llowing chapters. the incenses which are connected to the planetary energies are a vital part of the magical art of talisman-making (see the chart in figure 3-b. they can be burned both in the process of actual construction as well as used for fumigating or consecrating the magical seal when it is finished. remember, when working with any kind of name.your own, your h. g. a, an archangel, etc .an incense compound can also be made from the letter-correspondences (see figure 2-e on page figure 3-a no. 2 3 4 5 6 7 8 9 10 11 sephira deity archangel chokmah binah chesed geburah tiphareth netzach hod yesod malkuth daath yah or yhvh yhvh elohim el elohim gibor yhvh eloah ve daath yhvh tzabaoth elohim tzabaoth shaddai el chai adonai ha aretz yah elohim raziel tzaphqiel tzadqiel kamael raphael hani

b pisces b figure 14-f saturn jupiter mars sun 1 venus mercury moon pluto 1 aries.tone: c taurus.tone: c-sharp gemini.tone: d cancer.tone: e-flat leo.tone: e virgo.tone: f libra.tone: f-sharp scorpio.tone: g sagittarius.tone: a-flat capricorn.tone: a aquarius.tone: b-flat pisces.tone: b chapter 15 consecration the following are suggestions for consecrating your finished talisman, as well as some incense recipes for fumigation. you may consecrate your piece any way you like; just follow the proper correspondences pertaining to the talisman (which the student should have a very good grasp of by this point) and use full consciousness and will. you may need to review sections of the first few chapters to make sure you have included all the necessary correspondences in your finished piece, and

WICCA WITCHCRAFT TODAY

iestess usually presides. candles are used, one to read the book by and others set round the circle. this does not in any way resemble the practice of any other religious sect i know. i do not think that can be called 'imitation of the church's pageantry. there are no crucifixes, inverted or otherwise, no sermons, mock or otherwise, and no absolution or hosts save for the cake and wine mentioned. incense is used, but this has a practical purpose. there is no praise or homage to the devil, no liturgy, evil or otherwise, nothing is said backwards, and there are no gestures with the left hand; in fact with the exception that it is a religious service and all religious services resemble one another, the rites are not in any way an imitation of anything i have ever seen. i do not say there have

o what chesterton called 'that gang of revolting calvin-ists, though st. thomas aquinas only says 'all dancers are not necessarily damned' some people may have blundered into a sabbat and been shocked, but the anglo-saxons are notorious for being easily shocked and complaining to the powers that be. i am told that in the olden days witches had knowledge of a herb called kat which, when mixed with incense, would release the inner eye, the subconscious, but unless another herb, sumach, was mixed with it, it could not be used for long as it would produce hallucinations. if you used both correctly, it was possible to leave the body. unfortunately they do not know what these herbs were; but both are said to grow in england. it is said that if man breathes incense with kat in it, then woman beco

me witches are in disguising their tools so that they look like something else; indeed, they often are something else, until they are put together in the proper way to be used. for the benefit of anyone interested i have a large number of witch tools which i will be pleased to show anyone at the museum of magic and witchcraft, called locally the witches' mill, castletown, isle of man. witches use incense in quantities. nowadays they usually buy this at the nearest church stores, but some compound their own; they are very secretive about this, and i think they put some strong stuff in it; at least i have known people behave rather queerly after it has been burned in a confined space, though it has never had any effect on me- or at least none that i noticed. during the second world war they

confined space, though it has never had any effect on me- or at least none that i noticed. during the second world war they had to do without anointing; but nowadays one or two have managed to get small amounts. they keep their source of supply very secret, as, also, what it is compounded with. it smells fine to me, though some people dislike it. it is a powerful smell, and i think that, like the incense, it can have some effect on you if you are suggestible, which i am not; but part of the intention is to cause a shifting of the centres of consciousness. of this 'exstasis, the best english translation is 'taking one out of oneself, taking him into communion with the god. but to attain this state lustration is at least advisable; this is in fact the inward as well as an outward cleansing

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

hat was putting the cart before the horse, or rather the travois before the horse, as this is an indian legend. when at last he started on his quest, it was a beautiful morning in late spring. the grass was up, the leaves were out, nature was at its best. two medicine men accompanied him. they put up a sweatlodge to purify him in the hot, white breath of the sacred steam. they smoked him with the incense of sweet grass, rubbing his body with salve of bear grease. around his neck they hung it with an eagle s wing. they went to the hilltop with him to the vision pit and make an offering of tobacco bundles. they told the young man to cry, to humble himself, to ask for holiness, to cry for power, for a sign from the great spirit, for a gift which would make him into a medicine man. after they

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ceeds the number of commandments and is less than twelve, which is the number of grace and perfection. but sometimes even eleven receives a favor from god, as in the case of the man who was called in the eleventh hour to the vineyard, who yet received the same pay as the others. 101. rabbi jochanan says that eleven sorts of spices were mentioned by god to moses on mount sinai as suitable for holy incense. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott eleven was the number of the disciples of jesus, after the fall of judas iscariot. in the hebrew language, the word eleven was expressed as achad osher, or one in ten# 102. chapter s ixteen twelve, 1 2. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott his number has a perfect and notable c

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

first, the contents are based on the sorcerers choice, but generally involve blood, grave soil, semen or sexual fluids (menstrual blood if female, sigils which are created based on a demonic aspect, ect. it is buried and focused upon for half a month. the the solar one is created. semen, 6 image of lucifer as an angel, blood and buried for half a month next to the other. each night you will burn incense at the site, invoking both the light and the shadow *the pots were buried on two separate workings. the red or shadow vase is buried on the fullmoon night. it will then take form in the waning moon. the green or solar vase will be buried on the new moon/dark moon and then both will be exhumed on the fullmoon. the shadow vase will be buried for one month. the solar vase for half a month. th

WORKING CEPHALOEDIUM VERSION 1

from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is thi

WORKING CEPHALOEDIUM VERSION 2

from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

aemeth, by ritual temple setting: place the four elemental tablets (see figures 3 through 6) in their cardinal directions, along with the tablet of union on the central altar. place the holy seal, the sigillum dei aemeth, on the tablet of union. place the elemental weapons (wand, sword or dagger, cup, and pentacle) on the altar, in their cardinal positions (see appendix a, along with a rose. burn incense in the east. place your lamp in the south. place holy water in the west, and bread and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four candles, colored to correspond with their elemental cardinal directions: red in the south, yellow in the west, b

thy thummim and thy urim be with thy holy one, whom thou didst prove at massah, and with whom thou didst strive at the waters of meribah; who said unto his father and to his mother, i have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant. they shall teach jacob thy judgements and israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar. bless, lord, his substance, and accept the works of his hands: smite 40 through the loins of them that rise agatinst him, and of them that hate him, that they rise not again' the armorial bearings of simeon are yellow, and a sword" ritual of skrying the 12 gates 1. construct a three-sided, truncated pyramid in the color of the astrol

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

given: the signs of adoration on the left and right side. the claw grip shown symbolizes the postulant gripping the hands of the helpers, as he is lifted from the coffin. mystical grade of 70=40 being the grade of the red rose which blossomed officers magus: grey robe, white headdress with gold cord, leopard skin, sandals, spray of almond. king of salam: blue and purple robe, winged sphere !amen, incense. shekinah: rose-coloured tunic, black belt, acacia. postulant: 1/white tunic, red shoes. 2/brown cloak and cowl, sandals, staff. 3/robe of glory. ante-room: draped in red. pastos upright and draped in white. portal sand-coloured with cross of lights. ankh and tat pillars at south and north of cross. tripod of salt at west. vault: square, blue with violet floor. grey veil across east side

soul to soul. in the name of the great mother, i dedicate my soul to the service of the highest (he loosens the violet cord from his loins, and hangs it across the tat. shekinah comes forward and binds the blue star around his waist, raises him and says) sh "peace, peace unto him that is near. let the light of sothis bring peace unto thy soul (postulant turns and goes to ankh pillar. he sprinkles incense on the flame, falls on right knee and cries) post "fire to fire and life to life. in the names of jah, everlasting, i dedicate my life to the service of the highest (he looses the black cord, throws it through the loop and ankh. king of salam comes forward, raises him and hangs red star across his breast saying) kg "thy heart is as the heart of the lion. and the star of the king, even regu

the long hand of the father divine guiding and directing throughout the labyrinth of fire. recall the concluding exhortation of the magus: the injunction to remember and bear in mind, and recall also, the password of the grade "achad" which is "unity; and realize, not only the unity of god, but also the unity of man. preparation for 70=40 (the preparation extends over a four week period) 1. burn incense daily. 2. eat beans, peas("pulse" of the bible, purple grapes, honey, milk, white bread. 3. learn thoroughly and repeat daily the following: earthborn and bound, our bodies close us in. clogged with red day and shuttered by sin: we must arise flowers bind us round and grasses catch our feet birdsongs allure and blossom scent is sweet: we must arise. mountains may beckon and the seas recall

is opened, he should prepare to pass through it; he who seeks will find that which he requires. 7. when he receives the light, he must say "server of silence is my name" 8. only he who hath dedicated his body may obtain communion with his soul "ye are the salt of the earth. he who renounces joy, pouring out the wine into the water, shall savour the sweetness of life. he who shall offer himself as incense cast into the flame shall approach the sanctuary, but before entering therein, he must dedicate even his innermost spirit. the e the r i c l ink flying roll 39 one of the most little known but important facets of the order is the "etheric link" for without it there can be no order. the link itself is in three stages. the first is its development in the outer order. in the 00=00, the neophy

the vault. postulant remains kneeling. the door is closed upon him, and he is left alone for 10 minutes. the chief then goes into the vault, raises postulant by placing his hand on his head, saying "may you be brave. may you be faithful. may you be true" note: the pastos should be placed in the portal for this ceremony and the altar moved to the extreme east; and three candles placed upon it. the incense should be burning. all present exchange the full grip across the pastos, then form a circle and do full 7=4 signs. appendix one the equinox ceremony the equinox ceremony is one that very little information has been published on, and as a result many of those in charge of some g.d. temples do not realize its full worth. in fact, i know of one g.d. temple head who wanted to perform the cerem

ophus in netzach and practicus in hod respectively, or to the will and the emotions. on low pedestals beside them are the emblems allocated to each of the chief officers the fan to the hierophant, the cup of water to the hiereus, the lamp to the hegemon and the vessel of salt to the kerux. the stolistes has the lustral water and aspergillus of his office and the dadouchos the thurible, from which incense rises. if the temple has not been opened previously in any grade of the outer order, the ceremonial clothing of officers takes place in the manner prescribed by the ritual of the neophyte grade, and the clearing follows as usual. it is done by the celebrant-in-chief, as representing the higher consecration of the second order. it should be noted that as technically and sometimes actually t

ZOETIC GRIMOIRE OF ZOS

the initiates are trained singly in their own parts and in the response expected of them. they play a passive role, for the promise of untold ecstasy. the witches take the active part throughout: thus the symbolic levitation by besom-handle. there is a meeting-place and an elaborate ritual which is an extensive hypnotic to over-ride all inhibitions. thus, smell, hearing and vision are seduced by incense and mantra (incantation and the ritual-ceremony, while taste and touch are enhanced by the stimuli of wine and oral acts. after complete sexual satiation by oral, anal, or urethral means, there appears an exteriorized hallucination of the predetermined wish which is magical in its reality. no one can say precisely whether certain things happen or not, although each person may have very dif

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs, crystals or even entire rituals for your specific purpose. there are provisos, however. you must always remember that the form, the words and even ultimately the associations of particular oils, incenses and planetary hours are not what really matters. the truly important thing is that you should keep to the basic rules of witchcraft that are quite as strict and twice as hard as any conventional religion. these are rooted in wisdom, compassion, honesty, honour and common sense and are summed up in one short phrase 'an ye harm none, do what ye will. put in modern-day language, this means

hers. as i have mentioned, binding or banishing spells work by lessening a negative influence or by protecting potential victims, rather than by attacking a person, however destructive they may be. a book of shadows whether you are working alone or in a coven, you might like to start a book of shadows, a record of rituals that have worked well, names of those who need healing and herbal brews and incenses that are especially evocative. in time, this will become a source not only of reference but also of inspiration to you. books of shadows are so-called because early witches kept them secret for fear of persecution. they were often burned or buried with witches who died. you may decide to have two books of shadows, one as a permanent record, traditionally copied out by hand, and the other

in the mixture. fresh herbs or flowers can be added to your bath in the following way: place them in a net or a piece of muslin- you could even use an old pair of tights- and hang them under the hot tap while you run a bath. alternatively, allow the bag of herbs to float in the bath for 10 minutes or add a strained infusion to the water. of course, you can always drink herbs as tea or burn herbal incenses or oils. all these are valid ways of getting the medicinal as well as magical properties from herbs, though you should still charge them magically. however you use them, always bear in mind that herbs are very potent so before you begin you should seek the advice of a trained herbalist or homeopath or read carefully a reliable herbal book (see page 299 for a list of those i would recommen

absorb the magical life force* blow out the altar candles (in a group, this should be done by the person leading the ritual) and send the light to the sick person. the person receiving the healing may notice an intensity of blue light when the cone is released. as soon as possible, give the poppet, wrapped in white silk, to the person to be healed, for them to keep close to their bed. 7- oils and incenses in magick oils and incenses, like herbs, are very versatile. the easiest way of attracting all the good things you want not only for yourself but also for those you love and for those in need, is to burn oils and to release the appropriate fragrances and let them work in their own way.you can choose the appropriate oil for health, happiness, love, success, prosperity, confidence and prote

r, they are ideal for burning and are all energising. skin irritants some can be an irritant to the skin and so should be used sparingly and well-diluted. they include: allspice, basil, cinnamon, clove, fennel, frankincense, lemon, lemongrass and peppermint. oils should never be taken internally and except for pure rose and lavender should not be applied undiluted to the skin. using oils oils and incenses in magick to avoid repetition, i have only given a brief reference for those oils whose properties i described in the previous chapter, for the qualities of a substance are the same in any form. benzoin: benzoin reduces tension, stress, and melts away tension, anger, resentment, emotional pain and frustrations. positively, benzoin increases self-confidence and attracts prosperity, both ma

to keep the process moving. rituals for personal prosperity tend to be practised alone, as group prosperity rituals tend to work better with a more global focus. first, you need to define the purpose of the ritual. in this case that will probably not be difficult if you have been lying awake at night, panicking that you can't pay for a school trip for your child or new tyres for the car. oils and incenses in magick once you have established what you require for your needs, find the right oils, using the list above, together with the list of herbs starting on page 110 and the incenses that you may also find in oil form. the ritual is to be carried out over three consecutive nights. work on the two days before the full moon and the night of the full moon if you can, as this is the best time

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

at the worshippers of tiamat are abroad in the world, and will give fight to the magician. lo, they have worshipped the serpent from ancient times, and have always been with us. and they are to be known by their seeming human appearance which has the mark of the beast upon them, as they change easily into the shapes of animals and haunt the nights of men and by their odour, which comes of burning incenses unlawful to the worship of the elder ones. and their books are the books of chaos and the flames, and are the books of the shadows and the shells. and they worship the heaving earth and the ripping sky and the rampant flame and the flooding waters; and they are the raisers of the legions of maskim, the liers-in-wait. and they do not know what it is they do, but they do it at the demands o

ALEISTER CROWLEY EQ I 5

1 a "a connoisseur's cigarette" these are manufactured from the finest selected growths of 1908 crop, and are of exceptional quality. they can be inhaled without causing any irritation of the throat. sole manufacturer: a. colin lunn, cambridge. messrs. lowe and co, beg to announce that they have been entrusted for thirteen years past with the preparation of the oils, perfumes, unguents, essences, incenses, and other chemical products useful to members of all the lesser grades of the a. a_ mr. george rafflovich's charming volume of essays and sketches entitled on the loose: planetary journeys and earthly sketches""a new popular edition. price "1"s. net "crown "8"vo. pp "164. may be obtained through the equinusi. the pharmacy of hashish. by e. whineray, m. p. s. ii. the psychology of hashish

ALEISTER CROWLEY EQUINOX EQ I 3 3

: the flowers of evil. translated into english verse by cyril scott fcap 8vo. wrapper, 1s. net; cloth, 1s. 6d. net "a typical and representative selection "publishers' circular" london: elkin mathews, vigo street, w. messers. lowe& co, 8 stafford street, bond street, beg to announce that they have been entrusted for twelve years past with the preparation of the oils, perfumes, unguents, essences, incenses, and other chemical products useful to members of all the lesser grades of the a. a. a. colin lunn""cigar importer and cigarette merchant" 3 bridge street, 19 king's parade& 31 trinity street, cambridge. sole agent for loewe& co.'s celebrated straight grain briar pipes. yenidyeh cigarettes, no. 1 a "a connoisseur's cigarette" these are manufactured from the finest selected growths of 1908

ALEISTER CROWLEY EQUINOX EQ I 4 3

. 1 a "a connoisseur's cigarette" these are manufactured from the finest selected growths of 1908 crop, and are of exceptional quality. they can be inhaled without causing any irritation of the throat. sole manufacturer: a. colin lunn, cambridge. messrs. lowe and co, beg to announce that they have been entrusted for twelve years past with the preparation of the oils, perfumes, unguents, essences, incenses, and other chemical products useful to members of all the lesser grades of the a. a_ mr. george rafflovich's charming volume of essays and sketches entitled on the loose: planetary journeys and earthly sketches""a new popular edition "crown "8"vo. pp "164. may be obtained through the equinox "the photograph in this number of""the equinox" is by the" dover street studios, konx om pax the m

ALEISTER CROWLEY EQUINOX EQ I 6

remely useful book, and in a great many instances furnishes information of an interesting character, which the busy man would have difficulty in finding in pharmaceutical history. to the student of the occult it ought to appeal strongly, as the author gives a long list of drugs used in religious ceremonies in different ages, and although the present century is so much in advance, we find that the incenses and sweet odours used in ceremonial magic to-day are the same as those used in egypt, in the worship of isis, and in the services held in the temple of solomon. mention is also made of the preparations made by the ancient alchemists which were thought to have magic power. short biographical sketches of some of the old masters of pharmacy appear, but after liebig we have no special mention

ALICE A BAILEY05 THE LIGHT OF THE SOUL

e form part of the ceremonies of initiation and therefore are used by initiates and aspirants. certainly, but not in the sense understood here, or for the purpose of developing psychic powers. the masters and their disciples use words of power in order to deal with the non-human existences, to invoke the aid of the angels, and to manipulate the building forces of nature, and they employ herbs and incenses in order to purify conditions, eliminate undesirable entities and so make it possible for those higher upon the ladder of evolution to make their presence felt. this is, however, a very different thing to their use in order to become psychic- 208- the light of the soul copyright 1998 lucis trust it is interesting to note here that the first cause producing the unfoldment of soul powers, w

BLAVATSKY H P COSMOGENESIS

d the fourth- theogony in relation to anthropogony- were almost impossible to fathom. we find the proofs of this in the jewish "holy writ" it is owing to the serpent being oviparous, that it became a symbol of wisdom and an emblem of the logoi, or the self-born. in the temple of philoe in upper egypt, an egg was artificially prepared of clay made of[[vol. 1, page] 364 the secret doctrine. various incenses, and it was made to hatch by a peculiar process, when a cerastes (the horned viper) was born. the same was done in antiquity for the cobra in the indian temples. the creative god emerges from the egg that issues from the mouth of kneph- as a winged serpent- because the serpent is the symbol of the all-wisdom. with the hebrews he is glyphed by the "flying or fiery serpents" of the wilderne

BOOK OF BLACK SERPENT

t is made by the operator of this work. the robe may be fashioned with a hood and should be no longer than your ankles and the sleeves of which should be no longer than your wrists. an emblem may be appropriate to some actions and as with the holy names of the rod of the art, these will be given to you by god through his ministering angels. the censur and suffumigations: the types of perfumes and incenses and their qualities or purposes have been described in many other books on the royal art of magick, some falsely so and others truely. here follows a list of the incenses and perfumes which may be used and their practical associations in this work: the incenses: myrrh saturnus saffron jupiter sulfur mars olibanum sol benzion venus storax mercurius jasmine luna dittany of crete terra the a

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

al purposes. this is the book everyone will want to have! this is the book everyone will be quoting. this will be the classic on the subject. 0-87542-126-1, 27 color plates, softbound $12.95 herb magic video by and featuring scott cunningham herb magic, written by and featuring scott cunningham, gives the clearest view ever of how to do magic with herbs! watch scott prepare magical oils, sachets, incenses, and more, visit a large, working herb farm, learn to identify common herbs in their natural surroundings, discover and use the power of herb magic and spells secrets that are revealed here for the very first time, learn to make flower and herb essences, oils, and tinctures for use as magical tools, bath oils or perfumes. in this hour-long video, scott presents many recipes and spells whi

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

d his temple are one [2we wicca01.txt a practical guide to witchcraft and magic spells by cassandra eason contents [insert pic p005- book cover (front (back) scan/ edit notes introduction- the power of white witchcraft 1- the origins and practice of witchcraft 2- creating spells and rituals 3- beginning magick 4- gods and goddesses 5- candles, colours and the zodiac 6- herbs in magick 7- oils and incenses in magick 8- crystals and protective magick 9- healing magick 10- ritual magick 11- moon magick 12- planets and angels 13- seasons and festivals 14- magick for you spell template glossary further reading (removed) useful contacts (removed) index of spells (removed) index (removed) scan/ edit notes versions available and duly posted: format: v1.0 (text) format: v1.0 (pdb- open format) form

innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs, crystals or even entire rituals for your specific purpose. there are provisos, however. you must always remember that the form, the words and even ultimately the associations of particular oils, incenses and planetary hours are not what really matters. the truly important thing is that you should keep to the basic rules of witchcraft that are quite as strict and twice as hard as any conventional religion. these are rooted in wisdom, compassion, honesty, honour and common sense and are summed up in one short phrase 'an ye harm none, do what ye will. put in modern-day language, this means

hers. as i have mentioned, binding or banishing spells work by lessening a negative influence or by protecting potential victims, rather than by attacking a person, however destructive they may be. a book of shadows whether you are working alone or in a coven, you might like to start a book of shadows, a record of rituals that have worked well, names of those who need healing and herbal brews and incenses that are especially evocative. in time, this will become a source not only of reference but also of inspiration to you. books of shadows are so-called because early witches kept them secret for fear of persecution. they were often burned or buried with witches who died. you may decide to have two books of shadows, one as a permanent record, traditionally copied out by hand, and the other

in the mixture. fresh herbs or flowers can be added to your bath in the following way: place them in a net or a piece of muslin- you could even use an old pair of tights- and hang them under the hot tap while you run a bath. alternatively, allow the bag of herbs to float in the bath for 10 minutes or add a strained infusion to the water. of course, you can always drink herbs as tea or burn herbal incenses or oils. all these are valid ways of getting the medicinal as well as magical properties from herbs, though you should still charge them magically. however you use them, always bear in mind that herbs are very potent so before you begin you should seek the advice of a trained herbalist or homeopath or read carefully a reliable herbal book (see page 299 for a list of those i would recommen

absorb the magical life force* blow out the altar candles (in a group, this should be done by the person leading the ritual) and send the light to the sick person. the person receiving the healing may notice an intensity of blue light when the cone is released. as soon as possible, give the poppet, wrapped in white silk, to the person to be healed, for them to keep close to their bed. 7- oils and incenses in magick [insert pic p126- oils and incenses, like herbs, are very versatile. the easiest way of attracting all the good things you want not only for yourself but also for those you love and for those in need, is to burn oils and to release the appropriate fragrances and let them work in their own way.you can choose the appropriate oil for health, happiness, love, success, prosperity, co

r, they are ideal for burning and are all energising. skin irritants some can be an irritant to the skin and so should be used sparingly and well-diluted. they include: allspice, basil, cinnamon, clove, fennel, frankincense, lemon, lemongrass and peppermint. oils should never be taken internally and except for pure rose and lavender should not be applied undiluted to the skin. using oils oils and incenses in magick to avoid repetition, i have only given a brief reference for those oils whose properties i described in the previous chapter, for the qualities of a substance are the same in any form. benzoin: benzoin reduces tension, stress, and melts away tension, anger, resentment, emotional pain and frustrations. positively, benzoin increases self-confidence and attracts prosperity, both ma

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

were black magic page 72 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 used sanctify impure environments. hans baer, an anthropologist who researched the black spiritualist movement in the 1970s and 1980s, observed that a profusion of commercial goods that guaranteed prosperity, wealth, and other extravagant promises was bought by believers "sprays, incenses, baths, floor washes, perfume oils, special soaps, powders, roots and herbs" were trade items for spiritualist practitioners "it was not uncommon" baer found "to see ejinx removing f candles or edr. japo f anointing oil used in spiritual churches" the ritual procurements utilized in spiritual ceremonies were often the same as those obtained in the occult drugstores and religious markets f

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

of the complete herbal) doctor johnson said of culpeper that he merited the gratitude of posterity. p. 112 [paragraph continues] at that time the methods used in healing were among the secrets imparted to initiates of the mysteries. unctions, collyria, philters, and potions were concocted to the accompaniment of strange rites. the effectiveness of these medicines is a matter of historical record. incenses and perfumes were also much used. barrett in his magus describes the theory on which they worked, as follows "for, because our spirit is the pure, subtil, lucid, airy and unctuous vapour of the blood, nothing, therefore, is better adapted for collyriums than the like vapours which are more suitable to our spirit in substance; for then, by reason of their likeness, they do more stir up, at

d himself floating through space, and while his physical body was absolutely insensible (being guarded by priests that no ill should befall it) the candidate passed through a number of weird experiences, which he was able to relate after regaining consciousness. in the light of present-day knowledge, it is difficult to appreciate an art so highly developed that by means of draughts, perfumes, and incenses any mental attitude desired could be induced almost instantaneously, yet such an art actually existed among the priestcraft of the early pagan world. concerning this subject, h. p. blavatsky, the foremost occultist of the nineteenth century, has written 'plants also have like mystical properties in a most wonderful degree, and the secrets of the herbs of dreams and enchantments are only l

MASTERING WITCHCRAFT

m the head of the person you seek to influence. a hairbrush and comb is the most likely place to look for these. people are apt to get suspicious, rightly so as it happens, if you smilingly produce a pair of scissors and blithely purloin a lock of their hair. prepare your place of working as already indicated with pine-cones, ivy, evergreens, and horns. in your thurible, burn one of the cernunnos incenses suggested 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 inv

d 1 part good-quality fine-grain church incense 1 part bay leaves finely reduced 1 part cyprus wood or pine needles finely reduced 1 part wormwood herb 1 part vervain herb moisten with a few drops of: oil of cloves gum turpentine (pine oil) olive oil honey the operator's blood red wine finally, a drop of civet or musk essence if you can get hold of them. if not, never mind. as with all your other incenses, let this mixture steep overnight, adding more solid ingredients if necessary to bring it to the requisite dry consistency. it should be prepared on a thursday at the usual time, with the moon waxing. it is very strong, and you should use it sparingly. cernunnos perfume to be worn during any operation or adventure involving lust and seduction. there are several varieties of this perfume e

inflicting upon him those things he wished upon his victim, but only to the extent that he himself would have been able to initiate. if his curse would have been ineffective to begin with, then it will be ineffective in the rebound. finally, should you be confronted by a really bad case of haunting caused by bewitchment, asperge and fumigate the four corners of your home with one of the following incenses, using your usual exorcism formula of fire and water, and opening all doors and windows beforehand. this has a practical as well as a symbolic meaning, as you will see when you try the fumigations for yourself! exorcism fumigations 1. calamint peony mint palma christi 2. simple gum asafetida 3. jumper rosemary hemlock (plant, not tree, very poisonous) sloe frankincense or pine resin dried

u will see when you try the fumigations for yourself! exorcism fumigations 1. calamint peony mint palma christi 2. simple gum asafetida 3. jumper rosemary hemlock (plant, not tree, very poisonous) sloe frankincense or pine resin dried garlic 4. myrrh frankincense hellebore st.-john's-wort sulphur 5. myrrh sulphur red sandalwood rotten apples wine galls vinegar red wine lees arsenic the last three incenses are somewhat poisonous as you can see from their composition, and great care should be taken with them. personally, i would advocate the use of one of the first two mentioned, but the last three are traditional, and as such you should definitely know about them even if you don't actually put them to service. 6- vengeance and attack as you will have gathered from the last chapter, the art

ally unveiled and placed within the altar triangle, at which point flauros himself is constrained to concentrate his presence within the triangle of manifestation. after charging the demon with his mission of destruction, the operator should not only "licence him to depart" but follow this up with a thorough purification of the room with fire and water, burning in his thurible one of the exorcism incenses mentioned in chapter 5. i treat this conjuration sketchily, as it pertains to the field of study of an advanced practitioner, who should be more equipped by dint of experience to handle demonic manifestations of a violent nature, if needs be. storm raising as a process which can obviously be put to mischievous uses (and in the medieval christian mind always was, i deal with storm raising

n experimenting with this type of magic at a season when the type of elemental activity you are trying to induce would not prove too uncommon. as i have said elsewhere, don't strive for the "impossible" not yet, anyway, stick to the "improbable" for the time being. you must take great care not to impair your newly established magical faith in yourself at this early stage of your career. herbs and incenses finally, to conclude this chapter of magical methods of aggression, here are some leads to the baneful herbs traditionally in accord with such matters. however, i would strongly advise the avoidance of the poisonous varieties in your sachets and incenses; keep to the more chemically harmless ones. remember, you are seeking to use magical, not physical, power. to pin a case of magical assa

RUBY TABLET OF SET

bolism come from? when dealing with incense and music, we are leaving the mental processes and intellectual reactions that visual symbols will evoke, and going instead to the more reactive, bodily, reactions. we react to the smell of bodily feces with distaste because of the body's reaction to that sort of an input. we find the fragrance of a rose very pleasing. one of the reasons we use fragrant incenses during a ritual is to bring about bodily reactions which enhance a ceremony because of the smells and our reactions to the smells. the discussion of one question leads to another. we learn the reactions/ interpretations/ meanings of visual and verbal symbols (at least those discussed above. do we also learn reactions to incenses and music, or are those reactions more innate? the first res

SYMBOLISM

bolism come from? when dealing with incense and music, we are leaving the mental processes and intellectual reactions that visual symbols will evoke, and going instead to the more reactive, bodily, reactions. we react to the smell of bodily feces with distaste because of the body's reaction to that sort of an input. we find the fragrance of a rose very pleasing. one of the reasons we use fragrant incenses during a ritual is to bring about bodily reactions which enhance a ceremony because of the smells and our reactions to the smells. the discussion of one question leads to another. we learn the reactions/ interpretations/ meanings of visual and verbal symbols (at least those discussed above. do we also learn reactions to incenses and music, or are those reactions more innate? the first res

THE MARTINIST OPERATIVE GENERAL RITUAL

f the order is not available, the pantacle) may be drawn on a piece of white virgin paper (virgin paper is paper that has not been drawn on or written on before (4) a french onion soup bowl makes an excellent censer (5) if the frankincense cannot be obtained in its original "tear drop" form, regular frankincense may be used. the important point is that it be pure frankincense and not a mixture of incenses (6) any sword or poignard may be used as long as it has a straight hilt. all metallic objects that will be touched during the operation must be insulated (7) the operation may be done at any time between new moon and full moon, and at any hour of the day or night -o-o-o-o-o-o-o-o-o this operative and general ritual was released in volumes 3& 4 of the martinist review, 1962/63. 13 b) sacra

THE NECRONOMICON SIMON VERSION

at the worshippers of tiamat are abroad in the world, and will give fight to the magician. lo, they have worshipped the serpent from ancient times, and have always been with us. and they are to be known by their seeming human appearance which has the mark of the beast upon them, as they change easily into the shapes of animals and haunt the nights of men and by their odour, which comes of burning incenses unlawful to the worship of the elder ones. and their books are the books of chaos and the flames, and are the books of the shadows and the shells. and they worship the heaving earth and the ripping sky and the rampant flame and the flooding waters; and they are the raisers of the legions of maskim, the liers-in-wait. and they do not know what it is they do, but they do it at the demands o

WESTERN MANDALAS OF TRANSFORMATION SR AL

ity. as stated in chapter one, we will adopt both philosophies; most modern-day magicians integrate both philosophies fairly easily. in any event, the debate about whether such symbolic entities are objective or subjective is a philosophical discussion that far exceeds the scope of this book. we will simply quote regardie, who has found a happy synthesis between the two (by) employing such herbs, incenses, colors, seals, lights, forms, and divine names as are consonant and congruous to the traditional nature of mercury, the magician is thus the more easily enabled to stimulate the creativity of the imagination, and evoke either from his own mind or the astral light, the idea or spirit pertaining to that grade or hierarchy called mercury (1972, p. 207. all of these various correspondences (

gabriel sandalphon mesukiel planetary angel cassiel sachiel samael michael anael raphael gabriel elementals urial planet zodiac saturn jupiter mars sun venus mercury moon earth pluto binah chesed geburah tiphareth netzach hod yesod daath sephiroth and planetary civet, myrhh cedar, juniper tobacco frankincense, olibanum benzoin, rose storax jasmine saturn jupiter mars sun venus mercury moon pluto incenses cassia, cypress, patchouli, myrhh, violet clove, hyssop, nutmeg, pine basil, dragon's blood, calangal, mustard, rue bay, cinnamon, copal, heliotrope, frankincense, sunflower lemon verbena, rose geranium, sandalwood, vanilla lavendar, lime, mace, mastic, spikenard camphor, eucalyptus, galbanum, orris, ylang-ylang dittany, dragon's blood, mandrake, myrhh, wormwood figure 3-b 17. this partic

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