Michael Wynn's Occult Reference Library
INVOKE,INVOKED,INVOKING,INVOCATION,INVOCATIONS

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

estly recommend that you never to forget due honor and reverence to the lord of the universe, for as the whole is greater than its parts, so is he far greater than we, who are but as sparks derived from that insupportable light which is in him. it is written that the borders of his garment of flame sweep the ends of the universe, and unto him all return. therefore do we adore him; therefore do we invoke him; therefore in adoration to him, sinks even the banner of the east. secondly, let me advise you never to ridicule or cast criticism or curses upon the form of religion professed by another, for what right have you to desecrate what is sacred in his eyes? thirdly, never let the seal of secrecy regarding the order be absent from your recollection, and beware that you betray it not by a cas

s "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension" hierophant "all make the neophyte grade sign towards the altar" hierophant "may what we have partaken of sustain us in our search for the quintessence, the stone of the philosophers, true wisdom, perfect happiness, the summon bonum. and may it sustain us in love, truth, and knowledge. i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" bell.in this lesson we will explain some of the preliminary and basic symbology of

then release it slowly through the mouth for a count of four, and again hold it a count of four. proceed until you develop a rhythm. when you have achieved the relaxation simultaneously with the rhythm of breathing, say the following out loud or to yourself to help your mind become elevated. oh lord of the universe, the vast and mighty one, ruler of the light and the darkness. i adore thee, and i invoke thee. look thou with favor upon me, who now standeth humbly before thee and grant thy aid unto the highest aspiration of my soul, that i may be enabled to accomplish the great work to the glory of thy ineffable name. amen!"step 2 visualize a brilliant white light, the size of a dinner plate, above your head, the purest and brightest that you can see in your mind's eye. taking your time to f

e. therefore, it is important before a tarot working to pause for a moment and make certain that we have opened the doorway between the subconscious mind and the higher mind, or the higher planes of existence. your lower consciousness, though it may have memorized the cards and their meanings, can in no way be accurate in their interpretation of the tarot. now here is the basic invocation: 109 "i invoke hru. great angel of the secret and concealed wisdom. thou who ruleth the mysteries of the tarot, as the sphinx is set over land of egypt. i invoke thee, be here now! thou whose mighty hand is imaged in the clouds of book t, the mystical and secret book of hidden wisdom. i invoke thee now! come now, great angel hru. transform these cards of the art from images into a true and accurate doorwa

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light of wisdom. i come in the mercy of the light. the light hath healing in its wings. heg: hegemon moves to candidate's right. kerux: kerux moves behind candidate. stol: moves to left of kerux. dad: moves to right of kerux. the officers are now forming a hexagram around the altar. hiereus: holds sword in the right hand with the banner of the west in left. hiero: let the candidate kneel while i invoke the lord of the universe. hiero: lord of the universe, the vast and the mighty one, ruler of the light and of the darkness, we adore thee and we invoke thee. look with favour upon this neophyte, who now kneeleth before thee and grant thine aid unto the higher aspirations of his soul so that he may prove a true and faithful frater among us unto the glory of thy ineffable name. amen. let the

earnestly recommend you never to forget due honour and reverence to the lord of the universe, for as the whole is greater than its parts, so is he far greater than we, who are but as sparks derived from that unsupportable light which is in him. it is written that the borders of his garment of flame sweep the ends of the universe and unto him all return. therefore do we adore him, therefore do we invoke him; therefore in adoration to him sinks even the banner of the east (done)secondly, let me advise you never to ridicule or cast obloquy upon the form of religion professed by another, for what right have you to desecrate what is sacred in his eyes? thirdly, never let the seal of secrecy regarding the order be absent from your recollection, and beware that you betray it not by a casual or u

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

the time when christianity began to press forward, many of the heathen seem to have entertained the notion, which the missionaries did all in their power to resist, of combining the new doctrine with their ancient faith, and even of fusing them into one. of norsemen as well as of anglo-saxons we are told, that some believed at the same time in christ and in heathen gods, or at least continued to invoke the latter in particular cases in which they 1 old norse sagas and songs have remarkable passages in winch the gods' are coarsely derided. a good deal in lokasenna and harbard's song may pass for rough joking -which still leaves the holiest things unshaken (see suppl. but faith has certainly grown fainter, when a daring poet can compare osinn and freyja to dogs (fornm. sog. 2, 207. islend

are all to stand till the lighted candle has burnt out; diut. 2, 292-3 "we cannot now attach any definite meaning to the gothic uviliudon ev'^apiareiv; it is formed from aviliud %api9, which resembles an 0. sax. alat, olat gratiae; does it contain lius cantus, and was there moreover something heathenish about it (see suppl. the old forms of prayer deserve more careful collecting; the norse, which invoke the help of the gods, mostly contain the gnuoc, ein scliajicl daz er uf trunc von gimmen unci von golcle fin, daz nam er ah dem houpte sin, troj. 18635. er zucket ini sin he-pikiu, ls. 3, 35. er was gereit, daz er von dem houbt den huot liez vliegen iind spracli, kolocz. 101. festus explains: lucem facere dicuntur saturno sacrificantes, id est capita detegere; again: saturno fit sacrificiun

which later poets, romance and german, in the 12tli and 13th centuries^ transferred to a saracen deity termagant tervcigan, tervigant, terviant. moreover, when hermes and mercury are described as dator bonorum, and the slavs again call the same god dobro-pan (p. 130, note, as if mercis domains; it is worth noticing, that the misnere amgb. 42% in enumerating all the planets, singles out mercury to invoke in the words: jstu hilf mir, daz mir s^lde wache! schin er mir ze geliicke, noch so kum ich wider uf der sselden phat (pfad. just so i find odin invoked in swedish popular songs: hielp nu, oden asagrim! svenska fornsangor 1, 11. hielp mig othin! 1, 69. to this god first and foremost the people turned when in distress; i suppose he is called asagrim, because amons the ases he bore the name o

3 8 INITIATION CEREMONY

cks) terrible king of the sea, thou who holdest the keys of the cataracts of heaven and who enclosest the subterranean waters in the cavernous hollows of earth; king of the deluge and of the rains of spring; thou who openest the sources of the rivers and of the fountains, thou who commandest moisture which is as it were the blood of the earth, to become the sap of the plants, we adore thee and we invoke thee. speak thou unto us thy mobile and changeful creatures in the great tempests of the sea, and we shall tremble before thee. speak to us also in the murmur of the limpid waters and we shall desire thy love. o vastness wherein all the rivers of being seek to lose themselves, which renew themselves ever in thee, o thou ocean of infinite perfections, 0 height which reflectest thyself in the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ndreds of years, angels have been invoked in magick, just as in religion, both for protection and to act as vehicles for healing or positive energies. practitioners of white magick may focus on particular aspects of a god or goddess figure, or benign power, personified through different deities from many age and cultures. when i began practising magick ten years ago, i found it very artificial to invoke a goddess who belonged to another time and culture. however, i have since found that such symbols do hold a great deal of power and therefore can concentrate specific energies. i have listed in chapter 4 a number of deities that seem to be especially potent in ritual or as a focus for meditation. but if you do not find them helpful, there is no need to use them. most rituals are related to

ons and festivals, i describe the major solar, lunar and agricultural festivals that formed a focus for attracting abundance and increase to the land, animals, crops and people, tapping into the life force that connected them all. in past time, the well-being of the planet was considered to be the responsibility of peasant as well as king through paying tributes and enacting age-old ceremonies to invoke the necessary energies for the wheel of the year to turn. so individual prosperity or fertility was attained both through private spells and charms and by sending positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was an important part of people's everyday lives right up until the

or the forefinger of your power hand, and draw an outline, in the air at chest level or on the ground. the circle extends wherever you draw it from the ground upwards to above your head like a wall of gold. again, begin in the north, and continue in an unbroken, circular movement. remember, the circle is created with your own power, amplified if you wish by the sacred guardians or powers you may invoke. for this reason, creating a light body and thus drawing energy from the ground (see page 124, before casting the circle, is a powerful preliminary. some practitioners, having drawn the light, extend then-hands upwards so that light from the cosmos can also enter. do this before joining hands if you are creating the circle as a group. in a conventional coven, the high priestess casts and un

ular energies in rituals. i have given a list of these later in this chapter, but i have not given much detailed description, as it is important we create our own deity images. there are many excellent sites on the internet, illustrated with paintings and statues of the deities, where you can read their mythical stories. because the deities come from so many cultures and times, it is important to invoke only the positive qualities you need and to remember that some did reflect dark as well as benign aspects of divinity. for example, diana, the goddess of the moon and the hunt, is thought by most to be a sympathetic soul; but you might be surprised to learn that she would, according to myth, have her rejected lovers torn apart by her hounds. so, when setting up your icons, read about them f

. lugh then declared he was a smith but again was told that the deities possessed such a craftsman. he then announced that he was a poet, then in turn a warrior, historian, hero and sorcerer. each position was filled. lugh then demanded whether any one person could perform all these tasks as he could. as a result, he was admitted to the tuatha de danaan and eventually became their leader. you can invoke lugh especially at the time of lughnassadh, for the reaping of benefits sown earlier in the year, but also at any time for adaptability, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destin

ABRAMELIN1

s. introduction xxiii and that all things may work together for thy honour and glory, to whom with thee, the son and blessed spirit, be ascribed all might, majesty, and dominion, world without end. amen. the invocation being made, the good angels will appear unto you which you desire, which you shall entertain with a chaste communication, and licence them to depart. now the lamen which is used to invoke any good spirit must be made after the following manner: either in metal conformable or in new wax mixed with convenient spices and colours; or it may be made with pure white paper with convenient colours, and the outward form of it may be either square, circular, or triangular, or of the like sort, according to the rule of the numbers; in which there must be written the divine names, as we

ABRAMELIN2

form on the first morning after the celebration of the feast of easter (or passover. firstly: having carefully washed one s whole body and having put on fresh clothing: precisely a quarter of an hour before sunrise ye shall enter into your oratory, open the window, and place yourselves upon your knees before the altar, turning your faces towards the window; and devoutly and with boldness ye shall invoke the name of the lord, thanking him for all the grace which he hath given and granted unto you from your infancy until now; then with humility shall ye humble yourselves unto him, and confess unto hirn entirely all your sins; supplicating him to be willing to pardon you and remit them. ye shall also supplicate him that in the time to come he may be willing and pleased to regard you with pity

pious. but it is absolutely necessary that your prayer should issue from the midst of your heart, because simply setting down prayers in writing, the hearing of them will in no way explain unto you how really to pray.27 this is the reason that i have not wished to give unto you any special form of prayers and orations, so that ye yourselves may learn from and of yourselves how to pray, and how to invoke the holy name of god, our lord; and for that reason i have not been willing+ the sacred magic 54 that ye should rely upon me in order to pray. ye have the holy and sacred scripture, the which is filled with very beautiful and potent prayers and actions of grace. study then herein, and learn herefrom, and ye shall have no lack of instructions how to pray with fruit. and although in the comme

n them and remove both the shutters and the door, so that i could easily see on every side and constrain them42 to obey me. the oratory should always be clear and clean swept, and the flooring should be of wood, of white pine; in fine, this place should be so well and carefully prepared, that one may judge it to be a place destined unto prayer. the terrace and the contiguous lodge where we are to invoke the spirits we should cover with river sand to the depth of two fingers at the least. the altar should be erected in the midst of the oratory; and if any one maketh his oratory in desert places, he should build it43 of stones which have never been worked or hewn, or even touched by the hammer: of abramelin the mage 61 the chamber44 should be boarded with pine wood, and a lamp full of oil ol

that ye well take heed before endeavouring to force them to perform a matter. yet if, however, the inferior spirits be disobedient, you shall call their superiors, and remind them of the oaths which they have taken unto you, and of the chastisement which awaiteth the breaking of such vows. and immediately, on beholding your steadfastness, they will obey you; but should they not, you ought then to invoke your guardian angel, whose chastisement they will quickly feel. yet, notwithstanding, we should never employ harsh means, in order to have that which we can obtain by gentleness and courtesy.100 if during the invocation they should appear with tumult and insolence, fear nothing; neither give way to anger; but appear to make no account thereof. only show them the consecrated wand, and if the

construction of the whole matter; and although they cannot penetrate into the inmost parts of the human mind, yet nevertheless by their astuteness and subtlety they be so adroit that they comprehend by perceptible signs the wish of the person in question. but when it is a grave and important matter, you should retire into a secret place apart, provided it be appropriate, for any place is good to invoke the spirits proper unto the operation. there give them their commission regarding that which you wish them to perform, the which they will either execute then or in the days following. but always give them the signal by word of mouth, or in any other manner that may be pleasing unto you, whenever you wish them to begin to operate. thus did abramelin in egypt, joseph in paris, and as for mys

ADDTLS

o be born as sacred ensigns upon thy banners of the great king of its respective quarter. eight letters compriseth the name of the great king and the tracing of the kings name forms a spiral or a whirl in the center of the great cross. the adept shall understand that in thy workings when the 3 secret and holy names of god are invoked it is accepted that the great king is also implied. thou mayest invoke the great king specifically through the tracing of the whirls and the vibration of the name. let the adept always proceed with the specific invocation of the king with great care, for the king is a force great and terrible. the names of the great kings are: a bataivah c raagiosl b iczhcal d edlprna example of king only whirl 6 the six seniors there are a total of 24 seniors on the four

ross to the edge of the tablet. each name of the senior is comprised of seven letters which correspond to the seven flaming torches (the seven spirits of god.(the understanding of this magical principal is beyond the scope of z.a.m. example from the holy tablet of a 7 k y jh b l allocations of the six seniors thou shall take note of the overlapping letters on the central squares. the n is used to invoke both the king of eight letters and the six seniors of seven letters. these seniors and king are attributed to the wanderers and the a respectively. thou shall use all six hexagrams to invoke the king. thou shall note that these rules (the positional attributions of the planets to the seniors on the tablets) are constant and the same on each tablet. thus, the three holy names of god, the nam

the four lesser angles. 8 in the center of each lesser angle is a cross of ten squares. this is the sephirotic cross. thou shall note that the lettering of the lesser angles is also black on a white background. it is from this cross that two vitally important divine names are derived. these two divine names serve to "call forth" and "command" the angels and spirits of the lesser angle. thou shall invoke these names when any lesser angle angel is invoked on a square within the lesser angles. the vertical line provideth on the sephirotic cross a name of six letters, reading from top to bottom. example: in the air lesser angle of the a tablet, thou shall find the name idoigo. thou shall invoke this angel to "call forth" sub-servient angels of the lesser angle. these angels of the lesser angle

reading the cross bar from left to right comes the angelic name of 5 letters. this is the commanding angel. thou shall note that this angel must be invoked and utilized correctly to properly command the angels of the lesser sub-angle. example: in the lesser sub-quadrant of a on the a tablet, the commanding angel is ardza. be thou certain to read this name from left to right. let the adept always invoke thesenames in the prescribed manner for to do otherwise is to invoke evil forces. thou shall invoke the calling and commanding angels with the o. 9 kerubic square lesser angle square thou shall note the four squares above the cross which are of the sephirotic cross in each lesser angle. these be the kerubic squares. the squares are shaded in this paper, but in the temple are painted in col

ADEPTUS MINOR INITIATION

nd cup and dagger to second adept who is standing in front of cross facing the aspirant (second adept holds out rose crucifix to aspirant saying) second "the symbol of suffering is the symbol of strength wherefore bound as thou art, strive to raise this holy symbol in thy hand, for he that will not strive shall not attain (aspirant takes crucifix in his hand) second (raises hand while invoking "i invoke thee, the great avenging angel awh, in the divine name i.a.o, that thou mayest invisibly place thy hand upon the head of the aspirant in attestation of his obligation (second adept takes the crucifix and hands it to the third adept who in turn replaces it upon the altar) second "repeat now, your new chosen motto and sacramental name. what does the name mean" 13 aspirant (answers) cross of s

in this event, i will not abuse the great power entrusted to me" jxn "i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure, and if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me" dwh "i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance towards the members of the whole order, neither slandering nor evil-speaking, nor repeating nor tale-bearing, whereby strife and illfeeling may be engendered" dwsy

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

upon the idea that there is something mysterious and oriental about it. there isn't. do not look to me for obelisks and odalisques, rahat loucoum, bul-buls, or any other tinsel imagery of the yoga-mongers. i am neat but not gaudy. there is nothing mysterious or oriental about anything, as everybody knows who has spent a little time intelligently in the continents of asia and africa. i propose to invoke the most remote and elusive of all gods to throw clear light upon the subject- the light of common sense (2) all phenomena of which we are aware take place in our own minds, and therefore the only thing we have to look at is the mind; which is a more constant quantity over all the species of humanity than is generally supposed. what appear to be radical differences, irreconcilable by argume

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time, thou mayest not eat meat for the space of seven days preceding the last day of the moon, and for the space of three days preceding the last dat of the moon thou mayest not eat anything whatsoever, save to drink sweet water. on the last three days, thou must invoke, in addition to thy god and goddess, the three great elder ones, anu, enlil, enki, by their proper invocations. and the number of anu is sixty, the perfect number, for he is father of the heavens. and the number of enlil is fifty, and he is the father of the wind. and the number of enki is forty a most excellent number, and he is our father, of all who would tread these forgotten paths, and

the watcher the first time, the place of thy calling must be clean, and a double circle of flour drawn about thee. and there should be no altar, but only the new bowl with the three carven signs on it. and the conjuration of the fire should be made, and the sacrifices heaped thereupon, into the burning bowl. and the bowl is now called aga mass ssaratu, and to be used for no other purpose, save to invoke the watcher. and the bowl must be lain between the circles, facing the northeast. and thy vestments should be black, and thy cap black. and the sword must be at hand, but not yet in the ground. and it must be the darkest hour of the night. and there must be no light, save for the aga mass ssaratu. and the conjuration of the three must be made, thus: iss mass ssarati sha mushi lipshuru ruxis

arrage kanpa! zi dingir ninnini kurkurrage gigshi inn bhabbharage kanpa! zi dingir annunna dingir galgallaenege kanpa! kakammu! the binding of the evil sorcerers (when thou art haunted by the spells of the worshippers of the ancient ones, make images of them, one male and one female, and burn them in the flames of the aga mass ssaratu, while pronouncing the following incantation of the binding) i invoke you, gods of the night together with you i call to the night, to the covered woman i call in the evening, at midnight, and in the morning because they have enchanted me the sorcerer and the sorceress have bound me my god and my goddess cry over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during the day. they have stuffed my

le, the amulet of ur about thine arm, and a pure and unspotted robe. and these things shall be worn for the operations of calling only, and at other times shall be put away and hid, so that no eye may see them, save your own. as for the worship of the gods, it is after the fashion of your country, but the priests of old were naked in their rites. and thou shalt put down the circle. and thou shalt invoke thy god and thy goddess, but their images must be removed from the altar and put away, unless thou call the powers of marduk, in which case an image of marduk should be set thereupon, and no other. and the perfumes must be burnt in the brazier this book. and the watcher summoned, after its fashion. and the four gates invoked, being the four watchtowers that stand about thee and the circumfe

tes invoked, being the four watchtowers that stand about thee and the circumference of the mandal and witness the rites, and watch the outside, that the ancient ones may not trouble thee. and the invocations of the four gates is after this fashion, which thou recite loudly, in a clear voice: of the invocation of the four gates from the world between the spheres invocation of the north gate thee i invoke, silver hunter from the sacred city of ur! thee i call forth to guard this north place of the most holy mandal against the vicious warriors of flame from the principalities of dra! be thou most vigilant against the utukki of tiamat the oppressors of ishnigarrab the throne of azag-thoth! draw thy bow before the fiends of absu loose thy arrow at the hordes of dark angels that beset the belove

ALEISTER CROWLEY BOOK OF THE LAW

ein. i,55: the child of thy bowels, he shall behold them. i,56: expect him n ot from the east, nor from the west; for from no expected house cometh that child. aum! all words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. but thou hast all in the clear light, and some, though not all, in the dark. i,57: invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my 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* is not the star. this also is secret: my prophet shall reveal i

ng shall reign; and blessing no longer be poured to the hawk-headed mystical lord! iii,35: the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. iii,36: then said the prophet unto the god: iii,37: i adore thee in the song- i am the lord of thebes,and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o r-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! iii,38: so that thy light is in me& its

ALEISTER CROWLEY LIBER CHANOKH

of angels of that tablet, but not at all with other 4 tables. 2: used as an invocation of angels e h n b representing governance of spirit in the tablet of union: also precedes, in the second place, all invocations of key tablet angels. not used in invocations of 4 other tables. 3, 4, 5, 6: used in invocations of angels of tablet of union, also of angels of 4 terrestrial tablets, thus 3: used to invoke angels of the letters of the line e x a r p for those of tablet oro as a whole and for the lesser angle of this tablet, which is that of the element itself, viz. i d o i g o. so for others the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserti

(beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon! the sign of osiris risen! l.v.x, lux, the light of the cross [give these] in the name of tudw hwla hwhy i declare that the spirits of spirit have been duly invoked [the knock w wwww] liber lxxxiv 21 the first key*3 ol sonuf vaoresaji, gohu iad balata, elanusaha caelazod:4 sobra zod-ol roray i ta naz

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

tself what it seems to be to us> but when we speak of dealing with the planets in magick, 7 the reference is usually not to the actual planets, but to parts of the earth which are of the nature attributed to these planets. thus, when we say that nakhiel is the "intelligence" of the sun, we do not mean that he lives in the sun, but only that he has a certain rank and character; and although we can invoke him, we do not necessarily mean that he exists in the same sense of the word in which our butcher exists. when we "conjure nakhiel to visible appearance" it may be that our process resembles creation- or, rather imagination- more nearly than it does callingforth. the aura of a man is called the "magical mirror of the universe; and, so far as any one can tell, nothing exists outside of this

mage, eidolon, or reflexion. for example, god is above sex; and therefore neither man nor woman as such can be said fully to understand, much less to represent, god. it is therefore incumbent on the male magician to cultivate those female virtues in which he is deficient, and this task he must of course accomplish without in any way impairing his virility. it will then be lawful for a magician to invoke isis, and identify himself with her; if he fail to do this, his apprehension of the universe when he attains samadhi will lack the conception of maternity. the result will be a metaphysical and- by corollary- ethical limitation in the religion which he founds. judaism and islam are striking example of this failure. to take another example, the ascetic life which devotion to 11 magick so oft

and- by corollary- ethical limitation in the religion which he founds. judaism and islam are striking example of this failure. to take another example, the ascetic life which devotion to 11 magick so often involves argues a poverty of nature, a narrowness, a lack of generosity. nature is infinitely prodigal- not one in a million seeds ever comes to fruition. whoso fails to recognise this, let him invoke jupiter<set forth elsewhere; we can only summarise them here by saying that the survival of the fittest is their upshot> the danger of ceremonial magick- the sublest and deepest danger- is this: that the magician will naturally tend to invoke that partial being which most strongly appeals

ith the course of nature, its madness, its prodigality, its intoxication, its joy, and above all its sublime persistence through the cycles of life and death. the pagan reader must labour to understand this in pater's "greek studies, and the christian reader will recognise it, incident for incident, in the story of christ. this legend is but the dramatization of spring. the magician who wishes to invoke bacchus by this method must therefore arrange a ceremony in which he takes the part of bacchus, undergoes all his trials, and emerges triumphant from beyond death. he must, however, be warned against mistaking the symbolism. in this case, for example, the doctrine of individual immortality has been dragged in, to the destruction of truth. it is not that utterly worthless part of man, his in

n liber cxi aleph> without this union, and without this death of the individual, the cycle would be broken. a chapter will be consecrated to removing the practical difficulties of this method of invocation. it will doubtless have been noted by the acumen of the reader that in the great essentials these three methods are one. in each case the magician identifies himself with the deity invoked. to "invoke" is to "call in, just as to "evoke" is to "call forth. this is the essential difference between the two branches of magick. in invocation, the macrocosm floods the consciousness. in evocation, the magician, having become the macrocosm, creates a microcosm. you "in"voke a god into the circle. you "e"voke a spirit into the triangle. in the first method identity with the god is attained by lov

ALEISTER CROWLEY MAGICK WITHOUT TEARS

n you make an actual discovery which throws light on magic without tears get any book for free on: www.abika.com 22 some problem which has been troubling you. a quarter of a century ago i was in new orleans, and was very puzzled about my immediate course of action; in fact i may say i was very much distressed. there seemed literally nothing that i could do, so i bethought myself that i had better invoke mercury. as soon as i got into the appropriate frame of mind, it naturally occurred to me, with a sort of joy "but i am mercury" i put it into latin- mercurius sum, and suddenly something struck me, a sort of nameless reaction which said "that's not quite right" like a flash it came to me to put 14 it into greek, which gave me "hermes eimi, keynote: may wish to convert to true greek and add

e mixed up magic without tears get any book for free on: www.abika.com 31 with dharana: you write of "emptying my mind of everything except the one idea, etc" then you go on "the invoking of a supersensible being is impossible to me as yet" the impudence! the arrogance! how do you know, pray madam (dial numbers at random: the results are often surprisingly delightful) besides, i didn't ask you to invoke a supersensible (what a word! meaning) being right away, or at any time: that supersensible is getting on my nerves: do you mean "not in normal circumstances to be apprehended by the senses" i suppose so. in a word: do fix a convenient season for going on the astral plane under my eye: half an hour (with a bit of luck) on not more than four evenings would put you in a very different frame o

words that are bound to come in your way in any case: numbers like 11, 13, 31, 37, and their multiples; the names of god and the principal angels; the planetary and geomantic names; and your own private and particular name with its branches. after that, let your work on the astral plane guide you. when investigating the name and other words communicated to you by such beings as you meet there, or invoke, many more will come up in their proper connections. very soon you will have quite a nice little sepher sephiroth of your very own. remember to aim, above all things, at coherence. it is excellent practice, but the way, to do some mental arithmetic on your walks; acquire the habit of adding up any names that you have come across in your morning's reading. nietzsche has well observed that th

d to expend itself somehow; it will make its own links with anything handy that takes its fancy; and you can get into any sort of the most serious kind of trouble. there is a great deal of useful stuff in magick; pp. 92- 100, and pp. 179- 189. i could go on all night doing nothing but indicating sources of information. then comes the question of how to "charge" the talisman, of how to evoke or to invoke the beings concerned, and of- oh! of so much that you need a lifetime merely to master the theory. remember, too, please, what i have pointed out elsewhere, that the greatest masters have quite often not been magicians at all, technically; they have used such devices as secret societies, slogans and books. if you are so frivolous as to try to exclude these from our discourse, it is merely e

e that sooner or later you will be asking for more information about them, so i am planning a separate letter to supply this (see letters ix, l and lxxvii) 7 as an artist you are a consecrated virgin priestess, the oracle of the magic without tears get any book for free on: www.abika.com 246 most high. none has the right to approach you save with the most blessed awe, with arms outstretched as to invoke your benediction. by "spiritually" you mean no more than "according to the lower and middle-middle-class morality of the anglo-saxon of the period when longfellow and tennyson were supposed to be poets, and royal academicians painters" there is a highly popular school of "occultists" which is 99% an escape-mechanism. the fear of death is one of the bogeys; but far deeper is the root-fear- f

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

g throne guards me behind: with magian might dread khamael and tzaphkiel war on my left: the avengers own before me flaming out alone the majesty of metatron! for around me in six several ways the fivefold sword-stars beat and blaze; while in the column shines and slays the star that hath eleven rays. abrahadabra! bell. rise and give the threefold sign, remaining in the sign of apophis- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra

ALEISTER CROWLEY THE LOST CONTINENT

orthy even to be refuted, founded as they are on hypotheses contrary to common sense. nor would they who knew themselves masters of the earth have deigned to degrade themselves, and moreover to vitiate their whole work by commerce with inferiors. if there be any truth whatever in these stories, it will then be more easily supposable that the atlanteans aspiring to journey sunwards to venus, might invoke the beings of that planet, should it be possible for them to travel to us. and that this is impos sible, who can assert? on the theory of the magicians, power increases as the sun is approached, the inhabitants of earth being more highly infused with the magical force of our star than those of mars, and they again more than those of great jupiter, gloomy and disastrous saturn and uranus, or

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

then seemed to me unthinkably high above me. also, let me say that the true secrets of this grade are unfathomable and awful beyond all expression; the process of initiation thereto was continuous over years, and contained the most sublime mystic experiences- beyond any yet recorded by man- as mere incidents in its terrific pageant. the "equation" is the representation of truth by word. al i,57 "invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my 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* is not the star. this also is secret: my prophet shall reveal i

e and love. there is the dove, and there is the serpent. choose ye well! he, my 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* is not the star. this also is secret: my prophet shall reveal it to the wise *in ms, a mark in this place is commonly read as the hebrew letter tzaddi. the old comment 57 "invoke me" etc. i take literally. see liber nv for this ritual. love under will- no casual pagan love; not love under fear, as the christians do. but love magically directed and used as a spiritual formula. the fools (not here implying aleph fools, for iii, 57, says, all fools despise) may mistake. this love, then, should be the serpent love, the awakening of the kundalini. the further mystery is

wholly, but a decaying shell of the dead man, his mind holding together for a little his body of light, haunteth the earth, seeking a new tabernacle (in its error, that feareth change) in some other body. these shells are broken away utterly from the star that did enlighten them, and they are vampires, obsessing that that adventure themselves into the astral world, without magical protection, or invoke them, as do the spiritists. for by death is man released only from the gross body, at the first, and is complete otherwise upon the astral plane, as he was in his life. but this wholeness suffereth stress, and its girders are loosened, the weaker first, and after that the stronger. de adeptis r.c. eschatologia. consider now in this light what shall come to the adept, to him that hath aspire

ink together the centuries in this manner is nothing strange to the accomplished magician; but in view of the true character of time as it appears to the adept in mysticism, the riddle vanishes altogether. al iii,37 "i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me" the new comment stanza 3 suggests the

ALEISTER CROWLEY THE OTO GNOSTIC MASS

t of the robe. its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the earth. he thrones the priestess upon the altar. the deacon a

rns to the east, and mounts the first step of the altar. the priest: o circle of stars whereof our father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered, and the understanding dark, not unto thee may we attain, unless thine image be love. therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke thee. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of 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

he office of the anthem the priest: thou who art i, beyond all i am, who hast no nature and no name, who art, when all but thou are gone, thou, centre and secret of the sun, thou, hidden spring of all things known and unknown, thou aloof, alone, thou, the true fire within the reed brooding and breeding, source and seed of life, love, liberty, and light, thou beyond speech and beyond sight, thee i invoke, my faint fresh fire kindling as mine intents aspire. thee i invoke, abiding one, thee, centre and secret of the sun, and that most holy mystery of which the vehicle am i. appear, most awful and most mild, as it is lawful, in thy child! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship i

ALEISTER CROWLEY THE QABALAH

key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is a test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple or submultiple of, or a metathesis of, that of another word (b) the method of finding the least number of a word, by adding (and re-adding) the digits of its total number, and

ALEISTER CROWLEY THE SWORD OF SONG

for better than my health averred? the brainish fancies of a man hovering on delerium s brink: shall these be classed his utmost span? 666 all that he can or ought to think? no! the strong man and self-reliant is the true spiritual giant. i blame no weaklings, but decline 670 to take their maunderings for mine. you see i do not base my thesis on your book s being torn to pieces by knowledge: nor invoke the shade of my own boyhood s agony. 675 soul, shudder not! advance the blade of fearless fact and probe the scar! you know my first-class memory? well, in my life two years there are twelve years back not so very far! 680 two years whereof no memory stays. one ageless anguish filled my days so that no item, like a star sole in the supreme night, above stands up for hope, or joy, or love. 6

n blind, and my own chittam i d neglect. besides, it s you, and you, i find, are but a mode of my own mind. but then you argue, and with sense; 645 i have this worthy evidence that things are real, since i cease the painter s ecstasy of peace, and find them all unchanged. to-day i cannot brush that doubt away; 650 it leads to tedious argument uncertain, in the best event: unless, indeed, i should invoke the fourth dimension, clear the smoke psychology still leaves. this question 655 needs a more adequate digestion. yet i may answer that the universe of meditation suffers less from time s insufferable stress than that of matter. on, thou puny verse! 660 weak tide of rhyme! another argument will block the railway train of blague you meant to run me over with. this world or that? we ll keep t

sitions of keynes* untenable, let us not fall into the error of the mystics, by supposin that in this world is necessarily a final truth, or even a certain and definite gain of knowledge. but that a field for research is opened up no sane man may doubt. nor may one question that the very first fact is of a nature disruptive of difficulty philosophical and reasonalbe; since the phenomenon does not invoke the assent of the reasoning faculty. the arguments which reason may bring to bear about it are selfdestructive; reason has given consciousness the lie, but consciousness survives and smiles. reason is a part of consciousness and can never be greater than the whole; this spencer sees; but reason is not even any part of this new consciousness (which i, and many others, have too rarely achieve

and, lord of his own system, cannot trace the course or divine the cause of the accident which has disturbed him. and he will accept this ignorance as a proof of how well his own system is going, since he no longer receives shocks from it. a. c. 3 hallucination especially is to be feared. light-headedness from want of food is quite sufficient explanation for many mystic raptures. i do not care to invoke hysteria and epilepsy without positive evidence. a. c. science and buddhism 92 of the metaphysical and religious theories which have been built upon the facts here stated, i have nothing to say in this place. the facts are not at the disposition of all; from the nature of the subject each man must be his own witness. i was once twitted by some shallow-pated person with the fact that my posi

ALEISTER CROWLEY EQ I 1

o the woods, and the glades of night! back to the old gods, and the ruddy lips of pan! how the torches splutter in the storm, pressing warm kisses of gold on the gnarled and knotted trunks of the beech trees! how the fumigation from musk and myrrh whirls up in an aromatic cloud from the glowing censer- how for a time it greedily clings to the branches, and then is wafted to the stars! look- as we invoke them, how they gather round us, these spirit of love and of life, of passion, of strength, and of abandon- these sinews of the manhood of the world! o mystery of mysteries "for each one of the gods is in all, and all are in each, being ineffably united to each other and to god; because each, being a super-essential unity, their 174 conjunction with each other is a union of unities" hence ea

ALEISTER CROWLEY EQ I 5

y of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is one test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention("a" the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple of submultiple of, or a metathesis of, that of another word("b" the method of finding the least number of a word, by adding (and re- adding) the digits of its total number, an

mself practising exactly the same method as molinos, st teresa, buddha, father poulain, st paul, meredith starr, a. e. waite, aleister crowley, and the rest- and getting the very same results. oh, my dear sir, a man is a man, and if you give whisky to a, b, and c, they all get drunk, with minor variations for the personal equation; and god is one, and when a, b, and c pray, meditate, concentrate, invoke, chant, utter, watch, resign themselves, it is all one thing in different words. one is a little better, perhaps, for a; and another suits b. but god rewards all alike, in the end. 136 mr waite's grammar is as slovenly as ever "the said three persons will draw lots among each other" mr waite's scholarship is as slovenly as ever. he refers to molinos as a jesuit. i. biss* i am learning scotc

ALEISTER CROWLEY EQ I 5

n the thick darkness the seed awaiteth spring) and now am i again rapt in contemplation of that universe of letters which are stars. the words orlo, ilro, tule are three most secret names of god. they are magick names, each having an interpretation of the same kind as the interpretation of i.n.r.i, and the name oit, rlu, lrl, ooe are other names of god, that contain magical formulae, the first to invoke fire; the second, water; the third, air; and the fourth, earth. and if the table be read diagonally, every letter, and every combination of letters, is the name of a devil. and from these are drawn the formulae of evil magick. but the holy letter i above the triad lll dominateth the table, and preserveth the peace of the universe. and in the seven talismans about the central table are conta

truggling with the blackness. now there is an earthquake. the veil is torn into thousands of pieces that go flying away in a whirling wind. and there is an all-glorious angel before me, standing in the sign of apophis and typhon. on his forehead is a star, but all about him is darkness, and the crying of beasts. and there are lamps moving in the darkness. and the angel says: depart! for thou must invoke me only in the darkness. therein will i appear, and reveal unto thee the mystery of uti. for the mystery thereof is great and terrible. and it shall not be spoken in sight of the sun. therefore i withdraw myself (thus far the vision upon da'leh addin, a mountain in the desert near bou-s ada) december 3, 2.50-3.15 p.m "the angel re-appears" the blackness gathers about, so thick, so clinging

n sephiroth. and the first nine are infinitely holy. and he says, it is written in the book of the law "wisdom says: be strong! then canst thou bear more joy "if thou drink, drink by the eight and ninety rules of art" and this shall signify unto thee that thou must undergo great discipline; else the vision were lost or perverted. for these mysteries pertain not unto thy grade. therefore must thou invoke the highest before thou unveil the shrines thereof. and this shall be thy rule: a thousand and one times shalt thou affirm the unity, and bow thyself a thousand and one times. and thou shalt recite thrice the call of the aethyr. and all day and all night, awake or asleep, shall thy heart be turned as a lotus-flower unto the light. and thy body shall be the temple of the rosy cross. thus sha

ue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censor. now he shall pray thrice daily, about sunset, and at midnight, 111 and at sunrise. and if he be able, he shall pray also four times between sunrise and sunset. the prayer shall last for the space of an hour, at the least, and he shall seek ever to extend it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood

phyte is called silence, 160 and to the neophyte the voice of the zelator is called silence. and so ever is it. sight is fire, and is the first angle of the tablet; spirit is hearing, and is the centre thereof; thou, therefore, who art all spirit and fire, and hast no duller elements in thy star; thou art come to sight at the end of thy will. and if thou wilt hear the voice of the aethyr, do thou invoke it in the night, having no other light but the light of the half moon. then mayest thou hear the voice, though it may be that thou understandeth it not. yet shall it be a potent spell, whereby thou mayest lay bare the womb of thy understanding to the violence of chaos. now, therefore, for the last time, let the veil of the aethyr be torn. aha! aha! aha! aha! aha! aha! aha! a ka dua tuf ur b

ALEISTER CROWLEY EQUINOX EQ I 1 2

is a nuisance. i continue meditating simply. 3.36. asana hurts badly, and i can no longer concentrate at all. must take 5 minutes' rest and then persevere. 13 3.41. began again. i shall take "hua allalu alazi lailaha illa hua" for mantra [any sacred sentence, whose constant repetition produces many strange effects upon the mind. ed. if i want one, or: may adonai reveal unto me a special mantra to invoke him! 3.51. broke down again, mantra and all. 3.52- went on meditating in "hanged man posture"[legs 4.14. crossed, arms below head, like the figure of the hanged man in the tarot cards. ed. to formulate sacrifice and pain self- inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since "conquered. for this reason too i cut again the cross of blood

unto the persevering mortal the blessed immortals are swift what they should happen to a persevering immortal like myself? 12.7. trying meditation and mantra. 12.18. i find thoughts impossible to concentrate; and my asana, despite various cowardly attempts to "fudge" it, is frightfully painful. 12.20. in the hanged man posture, meditating and willing the presence of adonai by the ritual "thee i invoke, the bornless one" and mental formulae. 12.28. i'm hopelessly sleepy! invocation as bad as bad could be attention all over the place. irrational hallucinations, such as a vision of either eliphaz levi or my father (i can't swear which! at the most solemn moment! but the irrational character of said visions is not bad. they come from nowhere; it is much worse when your own controlled brain

dhamma-buddha renounces it and returns to hell (earth) to teach others the way. ed. i now take a few minutes "off" to make "considerations. i firmly believe that the minutest dose of the elixir would operate as a "detonator. i seem to be perfectly ready for illumination, if only because i am so perfectly dark. yet my power to create magical images is still with me. 11.40- hanged man posture. will invoke adonai once more 12.0. by pure thought. got into a very curious state indeed; part of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise it seemed somehow like a vast dragon-demon with bronze green wings iridescent that rose up startled and angry. a

fford an opportunity for a real go- for-the-gloves effort to concentrate. it cannot be too clearly understood that nearly all the work hitherto has been preliminary; the intention is to get the chittam (thought-stuff) flowing evenly in one direction. also one practises detaching it from the virttis (impressions) one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.0. i now proceed to the hammam. 24 12.0. the bat

, i perform the great ritual dclxxi with good results magically;"i.e. i formulated things very easily and forcibly; even at one time i got a hint of the glory of adonai. but i made the absurd mistake of going through the ritual as if i was rehearsing it, instead of staying at the reception of the candidate and insisting upon being "really" received. i will therefore now (11.50) sit down again and invoke really hard on these same lines, while the perfume and the vision are yet formulated, though insensibly, about me. and thus shall end the third day of my retirement."the fourth day" 12.15. so therefore begins the fourth day of this my great magical retirement; i bleed from the slashes of the 32 magick knife; i smart from the heat of the holy oil; i am bruised by the scourge of osiris that h

ALEISTER CROWLEY EQUINOX EQ I 2 2

hiereus standeth on the left of the candidate, and the hegemon on his right. thus again completing the formulation of the triad of the three supernals. the hierophant and hiereus may hold their banners; anyhow it is done astrally; and the higher self of the candidate will be formulated once more in the invisible station of harpocrates. the "hierophant" than says "let the candidate kneel, while i invoke the lord of the universe" after the prayer has been solemnly repeated,the "hierophant" says "let the candidate rise,"22 and then "child of earth! long hast thou dwelt in darkness! quit the night, and seek the day" then only at the words "let the candidate rise" is the hoodwink definitely removed. the hierophant, hiereus, and hegemon join their sceptres and sword above the candidate's head

even if you are the hierophant himself) pretending to represent hb:heh hb:vau hb:heh hb:yod before you have realised what is meant by hb:heh hb:vau hb:shin hb:heh hb:yod. the real knowledge acquired by p. at this time, as we shall find in a subsequent chapter, was gained by his workings with fras. c.s, v.n. and i.a; and so ardent was he in his search after knowledge that he even went so far as to invoke mercury by obtaining access to and copying the 5= 6 rituals and knowledges belonging to fra. f.l, saying to himself "all for knowledge, even life, even honour, all" 294 the seer it is not to be wondered that the magic strain to which p. had been placed during the last seven months should have long since blossomed into flowers of weird and wonderful beauty. and so we find, as far back as the

ession of his being. this is also a great mystery which the adeptus minor must know: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will, under the guidance of the reasoning faculty, and illuminated by the "higher will" therefore, it is, that in thine occult working thou art advised to invoke the divine and angelic names, so that thy lower will may "willingly" receive the influx of the higher will, which is also the lower genius, behind which are all potent forces. this, therefore, is the magical manner of operation of the initiate, when "skrying in the spirit vision" he knowing "thoroughly" through his arcane wisdom the disposition and correspondences of the force of the microc

ALEISTER CROWLEY EQUINOX EQ I 2

the/ triangles coincide, forming a diamond (xi) trace the hexagram of water in the/ north, saying "ararita# this hexagram has the lower triangle placed\ above the upper, so that their apices coincide (xii) repeat (i-vii) the banishing ritual is identical, save that the direction of the hexagrams must be reversed. 24 "invoking "banishing "the greater ritual of "the hexagram" 2\ saturn *2 *1 1/ to invoke or banish- planets or zodiacal# signs. 1 the hexagram of 2# earth alone is used- draw the hexagram# jupiter/ beginning from the\ point which is- attributed to the *1* 2 planet you are dealing with("see "777" col* 1 *2 lxxxiii- thus to invoke\ jupiter begin from the\ mars# right-hand point of- the lower triangle, 2# 1/ dextro-rotary and complete; then trace 4,9# 6,7. the upper triangle-*5,8

ages, precipitous, winding, a black ever-rolling abyss; ever espousing a body unluminous, formless and void "stoop not down, for a precipice lieth beneath the earth, reached by a descending ladder which hath seven steps, and therein is established the throne of an evil and fatal force "stay not on the precipice with the dross of matter, for there is a place for thy image in a realm ever splendid "invoke not the visible image of the soul of nature "look not upon nature, for her name is fatal "it becometh you not to behold them before your body is initiated, since by always alluring they seduce the souls from the sacred mysteries "bring her not forth, lest in departing she retain something "the light-hating world, and the winding currents by which many are drawn down- zoroaster. it may be us

shining, not as if reflecting the guarded light of the electric globes, but as if the very soul of light- a light too essential to be recognized as light by men- did inhabit and inform it. as she lay, the gilded lily, she moved the passionate lips 188 in some mysterious orison that was subtler and stronger than prayer "o beautiful, adorable, wonderful! o soul of wickedness! supreme abomination, i invoke thee! i worship thee! i love thee! body and soul, i invoke thee! awake! arise! move! manifest thy bliss to me, the soul that hungers for thy wisdom, as my body aches for thy kisses "have not i wooed thee and awaited thee? but thou comest not. by what spell may i conjure thee? am i the mock of thy majesty? ah, my god, my master, my lover- nay, that thou art not "but i love thee! i worship th

ALEISTER CROWLEY EQUINOX EQ I 3 2

members shall be assembled and robed. the chief magus rises, holding the ibis wand by its black end, and proclaims "hekas, hekas este bebeloi!"3 fratres of the order of the rosy cross, we are this day assembled together for the purpose of evoking unto visible appearance the spirit taphthartharath. and before we can proceed further in an operation of so great danger, it is necessary that we should invoke that divine aid and assistance, without which would our work indeed be futile and of no avail. wherefore being met thus together let us all kneel down and pray [all kneel at the four points] from thy hands o lord cometh all good! from thy hands flow down all grace and blessing: the characters of nature with thy fingers hast thou traced, but none can read them unless he hath been taught in t

hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of the water, the magus of waters takes up the cup of wa

oom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void [making invoking pentagram] 9 see tablet of spirit. 10 see tablet of fire. 11 see tablet of spirit. 12 see tablet of air. creature of earth, in the names of nanta emor dial hectega,13 i consecrate thee to the service of the magic of light "chief magus" we invoke ye, great lords of the watch-towers of the universe!14 guard ye our magic circle, and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter h

s of art, all thy commands shall be obeyed, and all thy desires shall be accomplished [he does it.15 [the magus now advances to the centre of the circle, by the magical cauldron, wherein is the milk becoming heated, turns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky- blue; whose skin of of flaming orange, as though it burned in a

esteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky- blue; whose skin of of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! for i am born again and again. mine is the unseen force which created the gods, and giveth life unto the dwellers in the watch-towers of the universe. i am the charioteer in the east, lord of the past and the future, he who seeth by the light that is within him. i am the lord of resurrection, who cometh forth from the dusk, and

ALEISTER CROWLEY EQUINOX EQ I 3

their failings and our own; fix all our thoughts on love alone! ah, boy, all crowns and thrones above is the sanctity of love. in his warm and secret shrine is a cup of perfect wine, whereof one drop is medicine against all ills that hurt the soul. a flaming daughter of the jinn brought to me once a wing d scroll, wherein i read the spell that brings the knowledge of that king of kings. angel, i invoke thee now! bend on me the starry brow! spread the eagle wings above 45 the pavilion of our love. rise from your starry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of tho

y frame with fiery force like god's. now hear the apocalypse 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! p

rrect 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 clinging to t

dy in perfume of sweat. o thou my secret spouse, continuous one of heaven! illume my soul with this arcane delight, volumptuous daughter of the night! eat me up wholly with the glance of thy luxurious brilliance! olympas. the desert calls. marsyas. then let us go! or seek the sacramental snow, where like a high-priest i may stand with acolytes on every hand, the lesser peaks_ my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. 53 so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our tem

ous, which, by exalting his personality, are able to bring in an instant before his eyes this bargain paradise, object of all his desires; and at last that this daring spirit, driving without knowing it his chariot through the gates of hell, by this very fact bore witness to his original greatness. but man is not so god-forsaken, so barren of straightforward means of reaching heaven, that he need invoke pharmacy and witchcraft. he has no need to sell his soul to buy intoxicating caresses and the friendship of the hur al'ain. what is a paradise which must be bought at the price of eternal salvation? i imagine a man (shall i 111 say a brahmin, a poet, or a christian philosopher) seated upon the steep olympus of spirituality; around him the muses of raphael or of mategna, to console him for h

ALEISTER CROWLEY EQUINOX EQ I 4 2

rs. pan to artemis uncharmable charmer of bacchus and mars in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the storm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage i invoke, i invoke! by the midnight of madness- the lone-lying sea, the swoon of the moon, your swoon into me, the sentinel sadness of cliff-clinging pine, that night of delight you were mine, you were mine! 197 you were mine, o my saint, my maiden, my mate, by the might of the right of the night of our fate. though i fall, though i faint, though i char, though i choke, by the hour of our power i in

i invoke! by the midnight of madness- the lone-lying sea, the swoon of the moon, your swoon into me, the sentinel sadness of cliff-clinging pine, that night of delight you were mine, you were mine! 197 you were mine, o my saint, my maiden, my mate, by the might of the right of the night of our fate. though i fall, though i faint, though i char, though i choke, by the hour of our power i invoke, i invoke! by the mystical union of fairy and faun, unspoken, unbroken- the dust to the dawn- a secret communion unmeasured, unsung, the listless, resistless, tumultuous tongue- o virgin in armour, thine arrows unsling, in the brilliant resilient first rays of the spring! no godhead could charm her, but manhood awoke- o fiery valkyrie, i invoke, i invoke! aleister crowley. 198 illustration opposite p

ALEISTER CROWLEY EQUINOX EQ I 4 3

lease his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 30 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage "this beast is he of whom there spoke the prophets of the golden age 'mark! all that mind is, he is not" sir palamede in bitter rage sterte up "is this the fool 'od wot, to see the like of whom i came from castellated camelot" the sage with eyes of burning flame cried "is it not a miracle? ay! for with folly travelleth shame, 31 and thereto at the end is h

folk about his lonely stance abide: making their holiday, they joke the melancholy ass: they throw their clattering coppers in his poke. so day and night they come and go, but never comes the questing beast, nor doth that laughing people know 54 how agony's unleavening yeast stirs palamede. anon they tire, and follow an egyptian priest who boasts him master of the fire to draw down lightning, and invoke the gods upon a sandal pyre, and bring up devils in the smoke. sir palamede is all alone, wrapped in his misery like a cloak, despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-riding like an harvest moon in silver arms, with glittering lance, with plum

ALEISTER CROWLEY EQUINOX EQ I 4

w bulges about the bowl. the corn is british corn or wheat "from her shoulders dark spreading wings- as described, feathers depicted with primaries and secondaries. hb:aleph white light there. hb:dalet (6) having thus formulated the letters, take a deep breath hb:tzaddi hb:resh hb:aleph hb:heh hb:nun hb:yod hb:nun hb:dalet hb:aleph and pronounce the name slowly making the letters flash hb:yod (7) invoke the telesmatic image. let it fill the universe. hb:heh (8) then whilst once again vibrating the name absorb it hb:aleph into yourself; and then will your aura radiate with hb:resh whiteness. hb:tzaddi you should obtain your divine white brilliance before formulating the image. there are two methods, the involving and the expanding whorls respectively. 171 similar to the d. a. mediation prac

ions: 1. ray of divine white brilliance descending upon the ak sic egg set between the two pillars. 2. aspire by the serpent, and concentrate on flashing sword. imagine the stroke of the sword upon the da th junction (nape of neck. 3. make the egg grow gray, by a threefold spiral of light. 4. make the egg grow nearly white (repeat spiral formula) 5. repeat 2. above head. triangle of fire (red. 6. invoke light. withdraw. see golden dawn symbol. 7. let all things vanish in the illimitable light. on the 22nd of april p, having bidden farewell to d. a, who had been to him both friend and master, left for san francisco. 115 175 the elemental tablets of dr. dee; see diagrams in "the vision and the voice" 176 ideas for mental concentration. concentration on scarlet sphere in tiphereth. let it slo

ALEISTER CROWLEY EQUINOX EQ I 6 2

sun-engirdled house, with the secret symbol burning on thy multiscient brows. even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. capricornus. brethren, let us awaken the master of the temple [the leader of the chorus "beats the tom-tom, and the other brethren clap and stamp their feet. no result] 6 silence- it is in vain! brethren, let us invoke the assistance of the mother of heaven["he goes to veil and reaches through with his hands" mater coeli["passes through throne of" magister templi "and enters the temple] children, what is your will with me? capricornus. mother of heaven, we beseech thee to awaken the master. mater coeli. what is the hour? capricornus. mother of heaven, it lacks a quarter of midnight. mater coeli. be it unt

ute" sphinx] typhon. 1. mother of mystery, hast thou the secret of jupiter? 33 hermanubis. 1. mother of mystery, hast thou the secret of jupiter [sphinx "plays a triumphant melody<typhon. brother hermanubis, what is the place? hermanubis. the summit of mount kithairon. typhon. procul, o procul este viri["all male probationers retire to back of stage" typhon. sisters, let us invoke the father to manifest in the son. sphinx. per spiritum sanctum, amen["she also retires to her place on wheel" maenads. evoe! evoe ho! iacche! iacche! typhon. hail, o dionysus! hail! winged son of semele! hail, o hail! the stars are pale; hidden the moonlight in the vale; hidden the sunlight in the sea. blessed is her happy lot who beholdeth god; who moves mighty-souled without a spot, ming

r. scorpio. let us carry the holy symbols with sacred song and dance round the altar of mars["the song< is sung as all march round five times deosil before" 50 mars "in procession headed by" scorpio, aries, capricornus] strike, strike the louder chord! draw, draw the flaming sword! crowned child and conquering lord! horus, avenger["all resume stations" brother aries, let us invoke the master of the battle. bro. aries["advances and kneels to" mars. mighty and terrible one, we beseech thee to lead us in the battle. here, by thy symbols, thy spear, the sword, and the drum, we pray thee to strengthen our arms and to defend our hearts. for we are thy chosen warriors, o thou master of the battle["silence" we now invoke thee, o ama-inanna, whom our brethren worshipped in th

he battle. here, by thy symbols, thy spear, the sword, and the drum, we pray thee to strengthen our arms and to defend our hearts. for we are thy chosen warriors, o thou master of the battle["silence" we now invoke thee, o ama-inanna, whom our brethren worshipped in the days of ancient babylon, great goddess of love and war, who made love and war to gilgames, the ruler of thine own city erech. we invoke thee, our mother, that thou entreat for us with the master of battles. sor. scorpio. to what end do we ask the aid of the lord mars? bro. aries. unto jupiter we have given the thunderbolt and the lightning- flash; for we seek to enthrone him in the stead of saturn his father. but saturn yet reigns; we need the sword of mars. sor. scorpio. my heart and hand are with you, children["she plays<

o thou, divine worker! master of all that is divine! herald of all that is coming! builder of our house! holy art thou, thou that knowest the supreme mysteries! chorus. we call thee, o thrice holy! first probationer. o thou, all good, we call thee! virgo. 1["rising] not good alone, brethren! but all complete in the perfect equilibrium. fr. gemini. ay, the balance must be kept even. sister, let us invoke the lord of knowledge! virgo. he gave unto you, children of his voice, the 98 power of the making of fair things. sing ye unto your shepherd! fr. gemini["rises and stands before" mercury] o spirit, o divine messenger, mighty one, most mighty circling and all comprehending divine bearer of the wand, hail! coelestial, aethereal, inter-aethereal, water like, air like, fire like, earth like, li

ALEX SANDERS THE KING OF THE WITCHES

in was at its peak. she tormented her brother in every way she knew: she asked him to sing hymns, christian hymns that reviled his witch god; she screamed that she was dying if he left her for more than a few minutes; and she tried to blame her suffering on his belief in witchcraft. aching with tension and fatigue, he would crawl under his blanket at night and fight his desire to sleepin order to invoke his god and beg for forgiveness that he knew he did not deserve. do as you will to me, he prayed, but spare joan. as her agony increased in the days that followed, joan would cry out to her brother to help her 'you're alwayssaying you have powers. why won't you use them to ease my pain' he would lay his hands on her forehead, protesting that it was hopeless since she did not believe in witc

er the manner of the temple. and the ext erior which shall be as a portico thereunto' alex was miles away from any wood, however, so he simulated one in his room, having read in the statement 'we shall rule and govern ourselves according to the means at our disposal 'the floor should be of wood' commanded the book. alex removed the lino and scrubbed the bare boards 'the terrace on which we are to invoke the spirits should be covered with river sand to the depth of two fingers at least' alex helped himself to three-quarters of a hundredweight of sand from a nearby building site 'a lamp ofolive oil should burn' but, unable to afford either lamp or oil, he bought candles 'the altar should be hollow within where you shall keep all the necessary things such as the two robes, the crown or mitre

ed by a nine-day fast when he could eat no food and drink nothing stronger than orange juice. although the preparations were new to him, there was much in the ritual comparable to witchcraft, for while a magician is not necessarily a witch, many witches are also magicians, the chief difference being that a magician can work alone, and often must, whereas witches require a coven, and the gods they invoke have different names. at the beginning of the three-day purification, alex locked the door of his r00111 and, like a giant that had wandered into lilliput, sat down before his miniature forest and began to outdoors, ma xine lies on the gro und while alex hold s the fith -fnh t) her breast so that she lljay breathe litl' into it via the cord witches dance naked round the circle to raise the

e young man returned and asked if alex would accompany him to the home of some friends who might be able to help 'they are devout christians, evangelists, but they are eager to obey the teachings of the old testament and talk with angels, and they might be prepared to use witchcraft to do so' bill and eunice turned out to be crusaders in revivalist christianity and while bill was quite willing to invoke alien gods, his wife wasreluctant. she felt it disobeyed.the teachings of christ 'but the apostles themselves said "seek ye good gifts, alex told her 'and one ofthe gifts they listed was to speak with angels. would you deny your husband the right to obey, just because you are bigoted' she admitted her bias but asked for more details before committing herself alex explained that he had maste

on, from the sleeping-bag, seemingly without using his hands or arms. his bare arms and shoulders were glistening and glowing faintly green, and as he inched across the floor, his entire body seemed to swell. as he reached the bed, his mouth inclined towards alex's neck. alex waited no longer; lie remembered he 'was still inside the circle and therefore under the protection of any god he cared to invoke. he called out the invocation to banish the danger, and, as he fertilit y rites: the witches, in pairs, leap over the cauldron/ th e notorious black mass-nothing more than a feast in the circle which witches believe is shared with their god k.w.-6 73 spoke .he saw his companion shrink to the floor and retreat to the sleeping-bag. alex did not go to sleep again. when dawn broke he woke up th

ALEXANDRIAN BOOK OF SHADOWS OCCULT

way and the full price is paid without haggling. 124. 125. never bargain or cheapen anything whilst you buy by the art. so be it ordained. law of the land "tis the old law and the most important of all laws, that no one may do anything which will endanger any of the craft, or bring them into contact with the law of the land or any persecutors. 126. 127. in any dispute between brethren, no one may invoke any laws but those of the craft. 128. or any tribunal but that of the priestess, priest and elders. discussion of witchcraft it is not forbidden to say as christians do "there be witchcraft in the land" because our oppressors of old make it a heresy not to believe in witchcraft and so a crime to deny it which thereby puts you under suspicion. 129. 130. but ever say "i know not of it here, p

to erect the ancient altar, at which in days past all worshipped, the great altar of all things; for in old times, woman was the altar. thus was the altar made and placed; and the sacred point was the point within the centre of the circle. as we have of old been taught that the point within the centre is the origin of all things, therefore should we adore it [kiss] therefore whom we adore we also invoke, by the power of the lifted lance.[touch phallus] o circle of stars [kiss] whereof our father is but the younger brother [kiss] marvel beyond imagination, soul of infinite space, before whom time is bewildered and understanding dark, not unto thee may we attain unless thine image be love [kiss] therefore by seed and root, by stem and bud, by leaf and flower and fruit, do we invoke thee, o q

an altar of praise from beginning of days. thus doth it lie 'twixt the points of the sky for thus was it placed when the goddess embraced the horn'd one, her lord, who taught her the word that quickened the womb and conquered the tomb. be thus as of yore, the shrine we adore [kiss] the feast without fail, the life-giving grail [kiss] before it uprear the miraculous spear [touches own phallus] and invoke in this sign the goddess divine [kiss] thou who at noon of night doth reign queen of the starry realms above, not unto thee may we attain unless thine image be of love [kiss] by moon-ray's silver shaft of power, by green leaf breaking from the bud, by seed that springeth into flower, by life that courseth in the blood [kiss] by rushing wind and leaping fire, by flowing water and green earth

: casting circle, witches' rune next: the charge hps stands in god position in n. before altar, holding scourge and athame. coveners are in s. facing altar. hp kneels before hps and salutes her with the fivefold kiss (as he kisses her womb, she opens into blessing position. hp again kneels before hps who stands in goddess positon (right foot slightly forward. hp invokes the goddess, saying: hp: i invoke thee and call upon thee, mighty mother of us all (touch right breast) bringer of all fruitfulness (touch left breast) by seed and root (touch womb) by stem and bud (touch right breast) by leaf and flower and fruit, by life and love (touch womb) do i invoke (raising wand) thee to descend upon the body of this thy servant and priestess. here, speak with her tongue, touch with her hands, kiss

around as was the wine. hp refills cup and offers it to hps, inviting her to join them. when done relaxing and chatting, close the circle. notes many published sources. these include: m janet and stewart farrar's eight sabbats for witches m grimoire of lady sheba l invocation to the horned god by the flame that burneth bright, o horned one! we call thy name into the night, o ancient one! thee we invoke by the moon-led sea, by the standing stone and the twisted tree. thee we invoke, where gather thine own. by the nameless shore, forgotten and lone. come where the round of the dance is trod, horn and hoof of the goat foot god! by moonlit meadow, on dusky hill, where the haunted wood is hushed and still, come to the charm of the chanted prayer, as the moon bewitches the midnight air. evoke t

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

tcher, supplemented by the more focalised energy of the lord of the world. this dual energy he pours out in blessing over the people gathered at the ceremony in the himalayas, and from them in turn it flows out to all peoples and tongues and races. it may not perhaps be generally known that at a certain crisis during the great war[ww i, the hierarchy of our planet deemed it well nigh necessary to invoke the aid of the silent watcher, and employing the great mantram whereby the buddha can be reached called the attention of the latter, and sought his agency with the planetary logos. in consultation between the planetary logos, the lord of the world, one of the buddhas of activity, the buddha, the mahachohan, and the manu (these names are given in order of their relative evolutionary stage) i

ALICE A BAILEY05 THE LIGHT OF THE SOUL

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 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 l

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

his destiny- 120- a treatise on white magic copyright 1998 lucis trust 2. right motive. the master of the wisdom, we are told, is the "rare efflorescence of a generation of enquirers" the question which the seeker now asks and which he only has the right to answer is: what is the motive governing my aspiration and my endeavour? why do i seek to build upon a true foundation? why do i so diligently invoke my soul? the development of right motive is a progressive effort, and constantly one shifts the focus of one's incentive when one discovers himself, as the light shines ever more steadily upon one's way, and constantly a newer and higher motive emerges. again, let me illustrate: an aspirant in the early stages is practically always a devotee. to measure up to the standard set by a loved fri

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

hrough christ. it is the inner hidden man of the heart, the unrealised christ who can approach the father. christ had earned this right because- 133- from bethlehem to calvary copyright 1998 lucis trust of his proven divinity and because he had passed through the third initiation, the transfiguration; when we too are transfigured (for only the transfigured christ can be crucified) then we too can invoke the father and call on the spirit, which is god, the life of all forms, to adjust relationships, and to bring about that forgiveness which is the very essence of life itself. 2. that forgiveness is the result of life. this is a hard truth for the western believer to accept. he is so used to resting back upon the activity of the christ in the distant past. forgiveness is, however, a result o

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

and can be seen. negation after negation is piled up, only promptly to be contradicted in an effort to shew how divorced from, and yet inclusive of, form is the life of the blessed ones. it ends with the wonderful injunction "therefore be full of joy, o pilgrim on the way towards enlightened being, for gain and loss are one; darkness and light eternally reveal the true; love and desire eternally invoke the life. naught disappears but pain. nothing remains but bliss, the bliss of knowledge true, of contact real, of light divine, the way to god" such is the true goal, as yet unrealisable by us. what is it that we are endeavoring to do? we are treading the way of release, and on that way, all drops from our hands; everything is taken away, and detachment from the world of phenomenal life and

panoply of war, he stood midway, looking two ways. the clash of battle, the many weapons he had learned to use, the longing not to fight, the thrill of finding those he fought were but brothers and himself, the anguish of defeat, the paean of his victory, these held him down. the blessed one paused and questioned 'whence come the victory and whence defeat? am i not the blessed one himself? i will invoke the angels to my aid' the trumpet sound went forth 'rise up and fight, and reconcile the armies of the lord. there is no battle. force the conflict to subside; send for the invocation for the peace of all; form out of two, one army of the lord; let victory crown the efforts of the blessed one by harmonising all. peace lies behind the warring energies- 22- a treatise on the seven rays- volum

nthesis of planned effort appears. 2. these occasions are so rare that when they do occur, they indicate a solar, as well as a planetary, significance. 3. certain forces and powers, exterior to the government of the solar system, have been called into play, owing to the planetary emergency. this emergency is of such importance (from the angle of consciousness) that the solar logos has seen fit to invoke external agencies to aid. and, they are aiding. if you couple to these facts the reoriented and focussed attention of humanity upon what is called "modern idealism, you have a most interesting moment or event for these two words are synonymous. men everywhere are aspiring towards freedom, towards mutual understanding, towards right group and personal conditions of living and of thinking, an

time. for as long as this condition lasts, there is little that anyone can do. the constant "permutations of the chitta or mind stuff" and the perpetual "thought form making activity of the mental body" engrosses the man so constantly that nothing else registers in his consciousness. vast plans, widespread schemes, correlations and correspondences, plus the attempt to impose them on others and to invoke their aid (with consequent criticism if this aid is withheld) for the carrying out of the mass of unrelated ideas occupy him. there is no real effort made to carry these plans and ideas through to completion, for them all remain tentative on the mental plane, in their original vague state. the effort to see more and grasp more and apprehend more of the detail and the inter-relation engrosse

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

us. all i would indicate to you is the necessity for preserving a due sense of proportion, a just sense of values and the avoidance of all fanaticism or tendency to crystallise. preserve, my brother, a sense of humour and a tendency to play, bearing in mind that relaxation is as much a part of the spiritual life as is the strenuous effort to save the souls of men or perhaps more truly aid them to invoke and evoke their own souls. when you do at times cast your eye over your personality equipment, noting its usefulness to the soul in time and space, i would ask you to note with care whether you are achieving a truly rounded-out development, and whether your time includes (as should the time of all executives) a due proportion of relaxation and cultural interests. you have a second ray menta

ALICE A BAILEY13 PROBLEMS OF HUMANITY

odwill to all men. i. the festival of easter. this is the festival of the risen, living christ, the head of the spiritual hierarchy, the inaugurator of the kingdom of god and the expression of the love of god. on this day, the spiritual hierarchy which he guides and directs will be universally recognized, man's relation to it emphasized and the nature of god's love registered. men everywhere will invoke that love, with its power to produce resurrection and spiritual livingness. this festival is determined always by the date of the first full moon of spring. the eyes and thoughts of men will be fixed on life, not death; good friday will no longer be a factor in the life of the churches. easter will be the great western festival. ii. the festival of wesak or vaisakha. this is the festival of

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

h the three great spiritual centres, the three expressions of the divine trinity. the minor festivals will emphasise the interrelation of the whole, thus lifting the divine presentation out of the individual and the personal, into that of the universal divine purpose; the relationship of the whole to the part and of the part to that whole will be thereby fully expressed. humanity will, therefore, invoke the spiritual power of the kingdom of god, the hierarchy; the hierarchy will respond, and god's plans will then be worked out on earth. the hierarchy, on a higher turn of the spiral will invoke the "centre where the will of god is known" thus invoking the purpose of god. thus will the will of god be implemented by love and manifested intelligently; for this mankind is ready, and for this th

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ll be known and seen. this is the energy of the third ray of active intelligence, working towards the manifestation of beauty. 5. the energy of the will aspect of divinity. this has been but little expressed and understood by humanity up to the present, but the time has now come when it must be better comprehended. the demand from our innumerable planetary forces has not hitherto been adequate to invoke it and for its invocation the great lord of the world has patiently waited. the call has now gone forth. its first faint notes were heard two hundred years ago and the sound and demand has increased in volume and potency until today this great energy is making its presence unmistakably felt. i am anxious to have you realise the potency and the effect of these energies as they play upon our

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

contacts of the astral plane and succumb to them or surmount them; and can become telepathic to the world of the mental plane, thus sharing physically, emotionally and mentally in the life and contacts of the three worlds which constitute his environment and in which he is submerged whilst in incarnation. what he gets out of this life of constant impression is largely dependent upon his power to invoke his environment and draw from it (in evocative response) what he needs in all the various departments of his being. this, in its turn, forces him whether he likes it or not to produce an effect upon other people; this can be far more potent for good or evil, and from the telepathic angle, than he likes to think or can conceive. you see, therefore, how these sciences of impression, of invoca

there is a fresh vision of a compelling and conditioning nature, it is the result of invocation by the one seeking the new impression. when this invocative spirit is present, the results are inevitable and sure and the response evoked cannot be stopped. this is the basis of all the success of desire (material or otherwise, aspiration, prayer and meditation. always we get in time and space what we invoke; and the knowledge of this fact, scientifically applied, will be one of the great liberating forces for humanity. ix. expanding areas of conscious interaction the training given by the masters in their ashrams to their disciples has one main objective: to increase, develop and enable them to utilise in service their inherent and innate sensitivity. let- 33- telepathy and the etheric vehicle

ese limitations of the average student must constantly be borne in mind. the science of invocation and evocation which embodies the technique of interplay within the hierarchy itself, to a certain degree between shamballa and the hierarchy, and to an increasing extent between humanity and the hierarchy is based entirely on a sense of relation. therefore only a certain level of conscious lives can invoke shamballa and evoke response, and this because they have themselves developed some of the aspects of that type of mental understanding which is the hierarchical expression of the universal mind. the light and futile talk of certain writers and thinkers anent the cosmic consciousness, and their flippant use of such phrases as "tuning in with the infinite" or "tapping the universal mind" serv

al mind. the light and futile talk of certain writers and thinkers anent the cosmic consciousness, and their flippant use of such phrases as "tuning in with the infinite" or "tapping the universal mind" serve only to show how very little is known in reality about the responses and the reactions of those of high initiate rank or of those on the highest levels of hierarchical life. true capacity to invoke and evoke (within initiate ranks) is based upon a mysterious development impossible before the time of the third initiation of the esoteric sense. the active use of the esoteric sense in the occult training offered to aspirants, disciples and initiates of lesser degree produces certain changes within the brain, with corresponding changes within the buddhic vehicle; these changes enable one

is mode of perceptive intercourse, as it is sometimes called. within the ashrams, advanced disciples are taught how to discover within themselves and to use this new potency and thus develop the needed mechanism. they can know simultaneously both the demand and the answer or response which their invocation application has evoked. all disciples who have taken the third initiation have the power to invoke and to be evoked, and hence this technique is not permitted to those of lower status. a highly developed discriminative faculty is here needed. it is in reality an advanced part of the technique whereby in the earliest stages the disciple is permitted to attract the attention of the master. this he does through the very importunity of his desire; later, through the use of his acquired knowl

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

gy copyright 1998 lucis trust sign pisces is the most potent and when the work of the mutable cross has been accomplished, the acquiescing disciple passes onto the fixed cross and prepares for the tests and trials of initiation. this is expressed for us in the occult symbology of the old commentary as follows "the light shines forth because the greater light and the lesser light approach and then invoke each other. their blended lights, though not yet one radiant sun, are merging fast. these blended lights reveal the lighted way. the man beholds himself taking this other way, the way of lighted wholes; this leads from form to soul, from dark to light and thus around the wheel. retracing thus his steps and backward moving on the way (the reversed wheel of the zodiac, a.a.b) he forward moves

gradually assuming power. b. the stage of mysticism, merging into occultism (the study of that which is hidden. duality is now consciously and uncomfortably recognised and the higher way and the spiritual vision is contacted. desire gives place to the vague promptings of what might be called love. this is the movement in the personality of that divine emerging aspect. it is this that he seeks to invoke. when this is adequately strong then true evocation takes place and the disciple (for such the man now is) mounts the fixed cross. the above is true of the individual disciple and also today of humanity as a whole, and as i have oft told you it is this process of invocation which is taking place in the human family. this produces the present dire crisis. the two stages above outlined are pr

i: esoteric astrology copyright 1998 lucis trust negates the power of death. it is, therefore, incentive and not impulse; it is realised purpose and not the expression of desire. desire works from and through the material form upwards; will works downwards into form, bending form consciously to divine purpose. the one is invocative and the other is evocative. desire, when massed and focussed, can invoke will; will, when evoked, ends desire and becomes an immanent, propulsive, driving force, stabilising, clarifying, and among other things finally destroying. it is much more than this, but this is all that man can grasp at this time and all for which he has, as yet, the mechanism of comprehension. it is this will aroused by invocation which must be focussed in the light of the soul, and dedi

ruction of all that attempted to impede their projects and desires. there is only one way in which focussed evil will, with its responsiveness to the shamballa force, can be overcome and that is by the opposition of an equally focussed spiritual will, displayed by responsive men and women of goodwill who can train themselves to be sensitive to this type of new incoming energy and can learn how to invoke and evoke it. you can consequently see why there was more than the casual use of a current word in my mind when the terms of goodwill and of the will-to-good were discussed. all the time, i had in my thoughts not just kindness and good intention, but the focussed will-to-good which can and must evoke the shamballa energy and use it for the arresting of the forces of evil. this, i realise, i

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

articularly useful to you, to point out that there are two other classes of healers who are sometimes found. they work quite differently to either of the methods mentioned above. they are: 1. certain healers few and far between who have set up a relation with the spirit of the earth, the ruler of all the lunar lords. under certain formulas and given a certain amount of practice, these healers can invoke his aid and in fact command it. i do not advise any interested student to ponder overmuch along this line or to endeavour to set up a contact or to invoke his aid. only initiates of high degree can deal safely with this powerful involutionary elemental; they do so only in connection with epidemics and international catastrophes such as the world war, in which thousands and thousands of bodi

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

guided by the ashrams of the chohans, welded together in the great ashram of the hierarchy itself, and moving ever into closer relation with the great council chamber of sanat kumara, the lord of the world, in shamballa. this has to be brought about on earth by disciples, acting under instructions such as i now give you and by their prompt collaboration with their masters. the doing of this will invoke the creative imagination of the disciple, and this, in its turn, will be conditioned and controlled by the illumined mind. a second stage comes when the disciple, having considered the ashram as outlined above, and having thereby imaginatively "fixed" the fact of shamballa in his consciousness, turns his thoughts to the hierarchy or to the soul. remember always that the hierarchy is simply

its approach. this is the first time in human history that this has been done. hitherto the development of mankind did not warrant such an utterance- 112- discipleship in the new age- volume ii copyright 1998 lucis trust in lemurian times, the third divine aspect, that of intelligence, was invoked by the mass appeal of instinctual animal-man; he little knew what that almost inchoate appeal would invoke. light appeared on earth and true progressive enlightenment became possible. i am not here referring to physical light, but to the light of the intellect. in atlantean days, as a result of the strife between the lords of light or of the shining countenance and the lords of the dark face (as they are called in the ancient scriptures and in the secret doctrine) another "era of invocation" occ

form that its use offers no barrier to the different types of mind which may receive it. only those who recognise no subjective or inner world, and who reject the concept of an inner world of causes being responsible for the outer world of effects, will deny its truth and usefulness; such people are fortunately few and far between. it is apparent, therefore, that the first three stanzas or verses invoke, call for or appeal to the three aspects of divine life which are universally recognised the mind of god, the love of god, and the will or purpose of god; the fourth stanza points out the relation of humanity to these three energies of intelligence, love and will, and mankind's deep responsibility to implement the spread of love and light on earth. right here the work of the triangles so cl

ts upon the objective, tangible plane of divine manifestation. money is not yet used divinely, but it will be. nevertheless, the task is well in hand and is engaging the attention of disciples upon all the rays, under the guidance and the impression of the powerful seventh ray ashram now already in process of externalisation. the effect of human meditation at this time is to change conditions, to invoke the higher, spiritual potencies, to work with concentration both vertically and horizontally within the world of men and within the kingdom of god. this vertical and horizontal activity holds the secret of creative meditation. it is invocative of the higher energies, and creates a channel of contact between soul and spirit. this is brought about by what i have called "vertical meditation" i

and cyclic change approach the ashram. the ashram stands not still. new life pours in from either side- 247- discipleship in the new age- volume ii copyright 1998 lucis trust this will perhaps throw light upon the interpretation which i originally gave to you. one of the most difficult tasks which confronts the master is to teach the disciple to think of the ashram and to act and serve, think and invoke, as a member of the ashram would normally do. two thoughts, therefore, emerge from a study of the two versions of this hint: 1. that the law of change governs the hierarchy just as it governs humanity. 2. that the disciple who functions under this law has the following things to do: a. deal with the constantly transforming changes in his own personality. b. adapt himself to the rapidly deve

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ill be part of the acknowledged "facts of science" by the year 1975. secondly, a.a.b. has not the necessary scientific knowledge to do more than grasp the broader outlines of the intended work, and then only primarily from the angle of the more mystical and philosophical approaches. nor, my brothers, have i. it will take a fifth or seventh ray initiate to deal with this matter, and though i could invoke the assistance of such a brother, it does not seem to me a profitable expenditure of- 39- the externalisation of the hierarchy copyright 1998 lucis trust force at this time. the sigh of relief from a.a.b. as she grasps the fact that there is one less group to tackle on my and your behalf would almost warrant my making this a major reason! let us now pass on to a brief indication of the work

itual lives and the divine embodied energies as well as with the hierarchy (which is their intermediary) in order to bring about the manifestation on earth of the soul of humanity and the qualities of the subjective and inner divine life which all outer forms veil. this is now for the first time possible in the life of the planet. the objective of these processes of invocation is threefold: 1. to invoke the soul of humanity and so bring about its freer expression upon the physical plane. this can be brought about in two ways: a. the stimulation of the souls of men everywhere by the increased inflow of the christ principle of love, which will express itself in world understanding, goodwill, cooperation, and peace. b. the setting up of a vibration within humanity itself of such potency that

rts and minds as the result of the invocation of the christ and of the christ principle. ponder on these words and see on every hand the process going forward. esoteric students are apt to overestimate the effectiveness of the work that they are doing. the focussed aspiration and the unselfish struggle to serve which characterises millions of people in the world who do pray to, follow and seek to invoke the great spiritual head of the hierarchy, the master of all masters, the christ, has now reached a point of true and real effectiveness. it may be, and usually is, untinged by much mental activity or intellectual perception of the implications or the scientific nature of their procedure but is, for that very reason, potent. esoteric and occult students demonstrate almost unavoidably a divi

able for planetary distribution, owing to the lack of established relation between the three centres: humanity, hierarchy and shamballa. that relation is now becoming somewhat established; the inflow of light and love to humanity is now possible if the disciples and aspirants of the world can be led to make the needed effort to stand in spiritual being and, from that poised attentive attitude, to invoke these great entities. it was to this possibility that the story in the new testament refers where reference is made to the pool which was stirred at times by the angel and thus a condition was produced which led to the healing of the sick. the angel of the presence, the soul of humanity, as embodied in the hierarchy and those who are consciously endeavouring to function as souls can now sti

ples and the hierarchy of light as well as being reinforced by the forces of light then the spirit of peace can be invoked. on a lower turn of the spiral, you will note that the wesak festival enacts a similar invocation and process. it is a re-enacting and training process. there and at that time, the three representatives of shamballa within the hierarchy the manu, the christ and the mahachohan invoke the buddha, who in his turn is the transmitter of still higher forces. he is invoked by a special mantram and transmits the appeal to the one whose agent he is. if this great invocation which we are studying can be rightly said, the three great planetary centres can be related in a similar manner. the lord of civilisation, the master r, representing humanity, the christ representing the hie

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

ly related to humanity. here again we come up against the fact that the science of invocation and evocation, with which this rule fundamentally deals, is primarily a great and scientific activity of which modern humanity knows practically nothing, but which is related to thought power and to thoughtform building. only initiates of the highest degree such as the three great lords have the right to invoke alone and unaccompanied by any protective agency, such as a group, and the reason for that is that they themselves are members of the council at shamballa and are individually registrants of the purpose. the annual appearance of the lord buddha is the outer demonstration or symbol of the emergence of this science of invocation and evocation in the waking consciousness of humanity. prayer is

must be remembered that the science of invocation and evocation is a reciprocal effort. humanity could not be invocative were it not that the spiritual hierarchy (and by that term i include both shamballa and the planetary hierarchy) is evoking the spirit of man. the invocative cry of humanity is evoked by the invocation or sound of the spiritual hierarchies. man's responsibility, however, is to invoke at this time the lords of liberation and the spirit of peace. these are the beings which have the power to raise humanity, once the race of men has assumed the right attitude. they correspond to the group, in the third degree of masonry, who raise the master. their response to the cry of mankind is largely, but not wholly, dependent upon the quality of that cry. i wonder if i could make the

o turn towards a new and more intimate type of relation with humanity. that period of orientation will end when a powerful, earthly hierarchy will factually, externally and in reality hold sway on earth, working in all the kingdoms of nature and thus bringing about (in truth) the expression of the divine plan. this plan is implemented through the medium of the senior members of the hierarchy, who invoke the "lights which carry out the will of god; they are themselves invoked by the light-bearers, the masters; they again, in their turn, are invoked by the aspirants and disciples of the world. thus is the chain of hierarchy only a life line, along which travel the love and life of god, from him to us and from us to him. this dual thought of the relationship between humanity and the hierarchy

is revealed by the mind, functioning as an aspect of the group mind. 2. the stage of ashramic recognition and the establishing of a forward-moving group rhythm- 146- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust these reciprocal activities produce a needed group tension. 3. the stage of emitting the group sound and the establishing of the power to invoke divinity, followed by a united group realisation that "god is fire" 4. the stage of extinguishing the lesser fires through the means of the above realisation, and the establishing of a defined group reaction to the divine purpose or will; this results eventually in the negation of the laws of karma and rebirth as they condition life in the three worlds. 5. the stage of triadal perception an

s "the law of life of the sun" the human family, after the stage of personality integration is reached, reacts with increasing consciousness of the divine purpose. once the antahkarana is constructed and the higher initiations are taken, the initiate then cooperates with that purpose in full understanding and intention. he no longer simply reacts to his own interior urges, which force him ever to invoke the higher aspect of life and of consciousness which he senses on ahead. he now knows. he sees; he participates in the plan; he relates himself to the divine intention through an understanding of the doctrine or science of tension; he makes the divine intention his, as far as he can grasp it. this reciprocal interplay produces the mutability of form and the immutability of the divine nature

ALICE BAILEY THE LABOURS OF HERCULES

attained. proceed to that dark place called erytheia where great illusion is enthroned where geryon, the monster of three heads, three bodies and six hands, is lord and king. unlawfully he holds a herd of dark red cattle. from erytheia to our sacred city must you drive this herd. beware of eurytion, the shepherd, and his twoheaded dog, orthrus" he paused "one caution i can give" he added slowly "invoke the aid of helius" through gate the twelfth the son of man who was also the son of god departed. in search of geryon he went. within a temple hercules made offerings to helius, the god of fire in the sun. for seven days he meditated, and then a favor was bestowed on him. a golden chalice fell upon the ground before his feet. he knew within himself that this bright object would enable him to

ARADIA GOSPEL OF THE WITCHES

e chaste than she was honest, and had many lovers and many children. it wassaid that not being bad at heart or cruel, she often repented her life and sins; but do what she might,she could not reform, because her passions were so inveterate.and if a man had got any woman with child or any maid found herself enceinte, and would hide itfrom the world and escape scandal, they would go 27 every day to invoke laverna.then when the time came for the suppliant to be delivered, lavernawould bear her in sleep duringthe night to her temple, and after the birth cast her into slumber again, and bear her back to her bedat home. and when she awoke in the morning, she was ever in vigorous health and felt no weari-ness, and all seemed to her as a dream. 28 but to those who desired in time to reclaim their

, after a little reflection, first binding her to a secrecy oflife and death, for, as she declared, it was a matter of great peril, spoke as follows: i, like thee, was instructed when young by priests to worship an invisible god. but an old woman inwhom i had great confidence once said to me, why worship a deity whom you cannot see, whenthere is the moon in all her splendour visible? worship her. invoke diana, the goddess of the moon,and she will grant your prayers. this shalt thou do, obeying the vangelo, the gospel of (the witchesand of) diana, who is queen of the fairies and of the moon.now the young lady being persuaded, was converted to the worship of dianaand the moon, andhaving prayed with all her heart for a lover (having learned the conjuration to the goddess, 22 wassoon rewarded

conjure the spirits of priests who died leaving treasures.t o understand the voice of the wind.t o change water into wine.t o divine with cards.t o know the secrets of the hand (palmistry).t o cure diseases.t o make those who are ugly beautiful.t o tame wild beasts.whatever thing should be asked from the spirit of aradia, that should be granted unto those whomerited her favour.and thus must they invoke her:thus do i seek aradia! aradia! aradia! 8 at midnight, at midnight i go into a field, and with me i bearwater, wine, and salt, i bear water, wine, and salt, and my talisman my talisman, my talisman,and a red small bag which i ever hold in my hand con dentro, con dentro, sale, with salt in it, in it.with water and wine i bless myself, i bless myselfwith devotion to implore a favour from a

oing t exts.the children of diana, or how the fairies were born.diana, queen of the serpents, giver of the gift of languages.diana as giving beauty and restoring strength.note. page 6 contents.preface.chapter i.how diana gave birth to aradia (herodias).of the sufferings of mankind, and how dianasent aradiaon earth to relieve them by teaching resistance and sorcery poem addressed to mankind how to invoke dianaor aradia.chapter ii.the sabbat treguenda or witch-meeting.how to consecrate the supper conjuration of the mealand of salt invocation of cain conjuration of dianaand to aradia.chapter iii.how diana made the stars and the rain.chapter iv.the charm of the stones consecrated to diana the incantation of perforated stones the spellor conjuration of the round stone.chapter v.the conjuration

ARCHANGELIC FORCE ON THE PATHS

s may prove helpful. 1. first and foremost, we must always give due reverence to the lord of the universe, for it is written: even as the whole is greater than its parts, so is he greater than we. it is particularly important in working within the framework of the tree of life in that the paths are microcosmic. in addition, let the adept realize that all this proceedeth from him, therefore, do we invoke him. 2. the divine name that ruleth the microcosmic paths proceedeth from the macrocosm. therefore, we utilize the divine name of the individual sephira above the path, because migration is from the lower unto the higher. 3. since forces are being transferred in both directions on the paths, the archangelic rulers fall into a separate classification. this archangelic ruler will respond to h

BAPHOMANTIS LUCIFERIAN SATANIC MASS

ave gained knowledge and strength. accept me lucifer, as your son, as your own. as i give to you my body, and my undying love. accept me now and forever, as your own, blood of your own blood, flesh of your own flesh, eternally as your own son. veni, omnipotens aeternae diabolus, hail lucifer! after return to the altar, pick up the host hold it up and say: behold the body of yeshua the deciever. i invoke thee into this wafer. you who come to enslave the race of man. you were sent by he who calls himself god, to strengthen the chains of bondage. i invoke you in order to brake the chains of bondage and kindle the fires of freedom. yes, you have gained many followers and sheep of your fold but now the tide is turning and your flock is learning the truth. in the name of lucifer, the daemons and

BEHOLDERS OF NIGHT

within. it is the serpent and dragon which are the immortal avatars of the well of the imagination, the blood pool of immortality and the endless existence of the psyche. death and the grave exists a challenge and significance within the shadow sabbatic path, being of two primary points. one is that death and darkness is a challenging image and concept which the magician must overcome mentally to invoke a higher point of self-initiation, to understand opposites and their dual meaning. the second is that death is a gateway of self-transformation and thus the relation of the vampyre and the grave is this; that the developed and isolated psyche strives for survival beyond the grave, that the mind may prove immortal to exist thus as the fallen angels or watchers. the dragon of darkness is our

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

pragmatic, offering practical services of protection and defense for the monastic community and, more significantly, for the lay community. all three texts agree that tsiu marpo s key purpose is to protect and destroy enemies, two features apparent in both his mythic history and his iconographic representations. the ultimate goal of these qualities is to be utilized by those who have the power to invoke and control tsiu marpo and other protector deities for their own pragmatic concerns and those of lay sponsorship. 144 see appendix c for the full textual translation from which this examination draws. 93 the grand ritual process of the warlord s tantra begins with the preliminary practice of deity yoga, where the performer must meditate on the ma..ala of tamdrin. here again, we see the ma

red-razored one. chapter 5 (308.2-309.4) then the blessed one taught the stages of the approach386 and accomplishment and the stages of the signs "a vow-endowed yogic practitioner, having first obtained the divine warmth, for twenty-one days [or] three weeks decisively performs the following. first, during the times of approach; during the day approach the god of great power,387 during the night invoke the life-force of the might demons. periodically do offerings and proffer the effigy. then, during the times of accomplishment, during the day enumerate the approach and accomplishment together, and during the night only perform the accomplishment; one should designate and summon the life-force mantra [during the day] finish the blood [which is] concentrated for nine or seven388 days after

ven rider brigands of the might demons. 504 unknown. 175 this group of arrogant, wrathful might demons leads the might demon army toward the hateful enemies. send warfare505 and jackals toward the enemy. send darkened [clouds] and sharp knives toward the enemy. send avalanches and wolves to the enemy. send violent suicide to the enemy. complete these entrusted activities" finish speaking thus and invoke the time of killing. this is "the invocation of the horse race of the might demon brigand [327] the s.dhana of the seven emanating riders, the full assault506 of the spiritual master padma[sambhava" regarding the history of these [demons; previously, in the region of the blazing mountain charnel grounds in india, in front of the dark red copper mountain, there are eleven red fierce might de

BLACK SERPENT1

as an act of worship.(plural) 7. the most personal offering you can make. 8. an appeal or prayer for evil or misfortune to befall someone or something. 9. an elevated place or structure before which religious ceremonies may be enacted. 10. daemoness of hatred 11. we to the demonic plane by way of a meditation practice. 12. the philistine god of the ocean (serpent) 13. a ritual implement used to invoke. 14. one that performs the duties of a servant to another; an attendant. 15. a song of praise or thanksgiving to god or a deity down 9. demon of lust 16. in the dukante hierarchy he is twin to lucifer and a militant, controlling daemon. 17. the nine divinities represent the natural in the universe. 18. priestess of battle. 19. daemoness of herbal knowledge. 20. depictions representing a da

BLAVATSKY H P ANTHROPOGENESIS

nto disorder, chaos, and sin. the serpent seduces the woman, but it is the latter who seduces man, and both are included in the karmic curse, though only as a natural result of a cause produced. says george smith "it is clear that the dragon is included in the curse for the fall, and that the gods (the elohim, jealous at seeing the man of clay becoming a creator in his turn, like all the animals "invoke on the head of the human race all the evils which afflict humanity. wisdom and knowledge shall injure him, he shall have family quarrels, he will anger the gods, he shall submit to tyranny. he shall be disappointed in his desires, he shall pour out useless prayers, he shall commit future sin. no doubt subsequent lines continue this topic, but again our narrative is broken, and it re-opens o

s michael is called the conqueror and "slayer of the dragon" both these "enemies" are then the "old dragon" precipitated into the depths of the earth, in this one sense. the zend-avestic amshaspends are a host with a leader like st. michael over them, and seem identical with the legions of heaven, when one reads the vendidad. thus in fargard xix, ii. 13 (42, zarathustra is told by ahura mazda to "invoke the amesha spenta who rule over the seven karshvares* of the earth; which karshvares in their seven[[footnote(s* no "god" who curses his (supposed) own work, because he has made it imperfect, can be the one infinite absolute wisdom, whether called bel or jehovah* in the indian allegory of tarakamaya, the war between the gods and the asuras headed by soma (the moon, the king of plants, it is

2, page] 385 the builders of the material world. applications refer equally to the seven spheres of our planetary chain, to the seven planets, the seven heavens, etc, according to whether the sense is applied to a physical, supra-mundane, or simply a sidereal world. in the same fargard (ii. and iii, in his invocation against angra mainyu and his host, zarathustra appeals to them in these words "i invoke the seven bright sravah with their sons and their flocks (42 vendid. saddh. the "sravah- a word which the orientalists have given up as one "of unknown meaning- means the same amshaspends, but in their highest occult meaning. the "sravah" are the noumenoi of the phenomenal amshaspends, the souls or spirits of those manifested powers; and "their sons and their flock" refers to the planetary

e authority of various works by roman catholics, and must, therefore, be orthodox. some expressions are translated to show what subtle theologians and casuists mean by the term ferouer* a word borrowed by some french writers from the zend avesta, as said, and utilized in roman catholicism for a purpose zoroaster was very far from anticipating. in fargard xix. of the vendidad it is said (verse 14 "invoke, o zarathustra! my farvarshi, who am ahura mazda, the greatest, the best, the fairest of all beings, the most solid, the most intelligent. and whose soul is the holy word (mathra spenta. the french orientalists translate farvarshi by "ferouer" now what is a ferouer, or farvarshi? in some mazdean works (e.g, ormazd ahriman, 112, 113, it is plainly implied that farvarshi is the inner, immorta

s too, and the sky, fire, waters, and plants (introduction to the vendidad, by j. darmesteter. this shows as plainly as can be shown that the ferouer is the "spiritual counterpart" of whether god, animal, plant, or even element, i.e, the refined and the purer part of the grosser creation, the soul of the body, whatever the body may happen to be. therefore does ahura mazda recommend zarathustra to invoke his farvarshi and not himself (ahura-mazda; that is to say, the impersonal and true essence of deity, one with zoroaster's own atman (or christos, not the false and personal appearance. this is quite clear. now it is on this divine and ethereal prototype that the roman catholics seized so as to build up the supposed difference between their god and angels, and the deity and its aspects, or

BLUE EQUINOX

rule, it.s very bad to sleep with another person in the room..o.m] the equinox 166 dec. 5th. more and more realization of the one truth. thou art that. got some idea that there was only one .plane. in reality, not many. dec. 6th, 11:22 a.m. started neti, neti7 again (very near, not quite. v.i.o) 10:45 p.m. oh thou ever-present, eternal silence, wherein all vanishes and emerges clothed in bliss. i invoke thee. oh thou elusive self of my self, thou all, wherein all dissolves and becomes thy being. i invoke thee. oh thou existence of existences, thou knower of knowledge, wherein knowledge of all else is lost. i invoke thee. oh thou bliss absolute, thou one without a second, thou in whom time and space no longer exist. i invoke thee. oh thou, who when i think of thee art god, who when i cease

two new pennies. you really mean .reflection on love .jones. night thoughts .idle thoughts of an idle fellow. it.s a soul-destroying, mind-fuddling practice. if indulged in, it will absolutely ruin all power of concentration. now here is your examination for the grade of zelator.9 (a) go through a door on which is engraved this figure and explain the figure in detail by means of your visions (b) invoke mercury and hod, and travel till you meet the unicorn mentioned in liber lxv, cap. iii, verse 2. report its conversation fully. 8 [this sort of thing is all wrong. it isn.t really meditation at all. you let your mind rove about, instead of pinning it down to a single, simple object. samadhi never occurs in such conditions..o.m] 9 [this examination is a subtle compliment, amounting almost to

t of the robe. its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the earth. liber xv 255 he thrones the priestess upon the altar

rns to the east, and mounts the first step of the altar. the priest: o circle of stars whereof our father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered, and the understanding dark, not unto thee may we attain, unless thine image be love. therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke thee. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of 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

he office of the anthem the priest: thou who art i, beyond all i am, who hast no nature and no name, who art, when all but thou are gone, thou, centre and secret of the sun, thou, hidden spring of all things known and unknown, thou aloof, alone, thou, the true fire within the reed brooding and breeding, source and seed of life, love, liberty, and light, thou beyond speech and beyond sight, thee i invoke, my faint fresh fire kindling as mine intents aspire. thee i invoke, abiding one, thee, centre and secret of the sun, and that most holy mystery of which the vehicle am i. the equinox 266 appear, most awful and most mild, as it is lawful, in thy child! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glo

BOOK T

pentacles. if a card fall between two other which are mutually contrary, it is not much affected by either. a method of divination by the tarot 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hidden things, to the glory of thine ineffable name. amen. 3. hand the cards to querent, and bid him think of the question attentively, and cut. 4. take the cards as cut, and

cator, then those outside them, and so on. make another "story" which should fill in the details omitted in the first. 8. if this story is not quite accurate, do not be discouraged. perhaps the querent himself does not know everything. but the main lines ought to be laid down firmly, with correctness, or the divination should be abandoned "second operation" development of the question 1. shuffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator "e.g" in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divinat

BOOK OF BLACK SERPENT

banish thou therefore the evil and seek the good. for as moses lifted up the serpent in the wilderness, even so must the son of adam be lifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself, but for those who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at

BOOK OF PLEASURE

on of relatives, the sexes of which are evolved through their cruciform reflection and are elusive to identity. in their xxxx they produce unity xxxxx xxxxx conception. ego generating by subdivision they embrace eternity, in their manifold ramifications is law*(2) i.e. his rainbow*(3) chapter on self-attraction omitted*(4) this is the test. the one who doubt would naturally submit himself. man to invoke pleasure in his choice, subtracts from desire, his desire is partial desire, becomes sub-duple (conflict, never is his energy full. having no true focus, he is deceived in his strength and attains a pure measure of pleasure from his body. in success how heavy is his sentence! pleasure becomes the illusion. through dire necessity "his means" he is bound to its cause and effect, and becomes a

CALLING TO THE FIRST OF WITCH BLOOD

hat dragon come and ignite within, my soul, my initiator by giving to the daemon did my eyes open anew. i conjure thee, o wanderer who bears a black thorn stick i adjure thee, who the blood of abel did ignite your senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, whose words open the gates of hell i invoke thee, cain of the serpent skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i become reborn in the name and mark of the devil, whom i swear my spirit unto i am myself the redeemer and bringer of the infernal pact which holds no bo

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ndreds of years, angels have been invoked in magick, just as in religion, both for protection and to act as vehicles for healing or positive energies. practitioners of white magick may focus on particular aspects of a god or goddess figure, or benign power, personified through different deities from many age and cultures. when i began practising magick ten years ago, i found it very artificial to invoke a goddess who belonged to another time and culture. however, i have since found that such symbols do hold a great deal of power and therefore can concentrate specific energies. i have listed in chapter 4 a number of deities that seem to be seite 16 wicca01.txt especially potent in ritual or as a focus for meditation. but if you do not find them helpful, there is no need to use them. most ri

ons and festivals, i describe the major solar, lunar and agricultural festivals that formed a focus for attracting abundance and increase to the land, animals, crops and people, tapping into the life force that connected them all. in past time, the well-being of the planet was considered to be the responsibility of peasant as well as king through paying tributes and enacting age-old ceremonies to invoke the necessary energies for the wheel of the year to turn. so individual prosperity or fertility was attained both through private spells and charms and by sending positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was an important part of people's everyday lives right up until the

or the forefinger of your power hand, and draw an outline, in the air at chest level or on the ground. the circle extends wherever you draw it from the ground upwards to above your head like a wall of gold. again, begin in the north, and continue in an unbroken, circular movement. remember, the circle is created with your own power, amplified if you wish by the sacred guardians or powers you may invoke. for this reason, creating a light body and thus drawing energy from the ground (see page 124, before casting the circle, is a powerful preliminary. some practitioners, having drawn the light, extend then-hands upwards so that light from the cosmos can also enter. do this before joining hands if you are creating the circle as a group. in a conventional coven, the high priestess casts and un

als. i have given a list of these later in this chapter, but i have not given much detailed description, as it is important we create our own deity images. there are many seite 32 wicca01.txt excellent sites on the internet, illustrated with paintings and statues of the deities, where you can read their mythical stories. because the deities come from so many cultures and times, it is important to invoke only the positive qualities you need and to remember that some did reflect dark as well as benign aspects of divinity. for example, diana, the goddess of the moon and the hunt, is thought by most to be a sympathetic soul; but you might be surprised to learn that she would, according to myth, have her rejected lovers torn apart by her hounds. so, when setting up your icons, read about them f

t lugh then declared he was a smith but again was told that the deities possessed such a craftsman. he then announced that he was a poet, then in turn a warrior, historian, hero and sorcerer. each position was filled. lugh then demanded whether any one person could perform all these tasks as he could. as a result, he was admitted to the tuatha de danaan and eventually became their leader. you can invoke lugh especially at the time of lughnassadh, for the reaping of benefits sown earlier in the year, but also at any time for adaptability, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destin

CASTING THE CIRCLE

hich of fire you would emerge, carry forth our protection to this circle of being, i call to thee angelick spirits of the watchtower: hcoma! utpa, phra, tdim, anaa facing the east, angels of the east, from which by wind you approach, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: exarp! rzla, boza, taad, dopa hold now the athame and moving widdershins, invoke the elements of lucifer: by the triangle of elemental sight i bless this circle, by the spirit mind of godhood i emerge as one who commands the elements by will alone. move and bless this circle and work! by the image of the falling pentagram and star, from which we dive to achieve the promethean light, i bless this circle, by the spirit mind of the separated psyche, made selfdeified by sel

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ple, recalled how his grandfather, an elderly man, was assigned to care for the black and white children on a texas plantation "us sure have to mind him" he explained 'cause iffen we didn't, us sure have bad luck. he always have the pocket full of things to conjure with" the dreadful "hants" and powerful conjurers that inhabited african american folklore may have helped reinforce social norms and invoke sanctions for both black and white children's behavior.[14] these examples demonstrate how belief in the power of black conjure practitioners transcended racial boundaries. this would not be strange, given that similar traditions had also circulated among segments of the anglo american population. diverse occult practices, witchcraft, divination, astrology, and supernatural healing held gre

DARK GODS

or and sinister destruction. shugara: one of the most hideous intrusions possible on the causal level and very dangerous. g 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

ve. said to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destructive/negative energy. associated with rites of sacrifice. f sharp major key for chant. karu samsu: word of power along the 12th path to be chanted in the key of a flat major. according to tradition it means `i invoke the sun' nemicu: bringer of wisdom. to be vibrated. mactoron: word of power of 14th. path chanted in key of a minor. legend recalls it as representing the name for one of the planetary homes of the dark gods, later famed as an early star gate. atazoth: the most powerful of the dark gods. the name itself (which correctly describes the entity only when chanted properly) signifies in one sense

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

he dead national socialist heroes of the past "the religio-magical aspects of the rallies were emphasised by the fact that their high points were reached after dusk and took place in a 'cathedral of light- an open space surrounded by pillars of light coming from electric searchlights pointed upwards to the sky. if a modern ritual magician of the utmost expertise had designed a ritual intended to 'invoke mars' he could not have come up with anything more effective than the ceremonies used at nuremberg" and what applied then, applies now. the esoteric knowledge used by the nazis for the mass hypnosis on the german people, is being used today to expand the global hypnosis on the human race. symbols, words, colours, sounds, and techniques of which the public are not even aware are being used i

DAVID ICKE CHILDREN OF THE MATRIX

much like the dance rituals performed by mayans at places like chichen itza in the yucatan, mexico. the hopis believe they share the same ancestors as the serpentworshipping chimu people of peru- lemurians. the chimu established a city called chan-chan or "serpent-serpent".33 their "temple of the dragon" still survives and their priests would make snake hissing sounds and chant "snake mantras" to invoke their serpent gods.34 significantly, the region where you find the hopi and navajo lands in arizona/utah, is also claimed by modern ufo researchers and abductees to be the site of a major underground reptilian base. this is especially true of four corners, where the states of arizona, utah, colorado, and new mexico all meet at the same point. the hopi snake clan, an ancient society of initi

he dead national socialist heroes of the past "the relio-magical aspects of the rallies were emphasised by the fact that their high points were reached after dusk and took place in a 'cathedral of light- an open space surrounded by pillars of light coming from electric searchlights pointed upwards to the sky. if a modern ritual magician of the utmost expertise had designed the ritual intended to 'invoke mars, he could not have come up with anything more effective than the ceremonies used at nuremberg."24 and what applied then, applies now. the esoteric knowledge used by the nazis for mass hypnosis on the german people is being used today to expand the global hypnosis within the human race. symbols, words, colours, sounds, and techniques of which the public are not even aware are being used

DAVID ICKE THE BIGGEST SECRET

by the dead national socialist heroes of the past. the religio-magical aspects of the rallies were emphasised by the fact that their high points werereached after dusk and took place in a cathedral of light- an open space surrounded bypillars of light coming from electric searchlights pointed upwards to the sky. if a modern ritualmagician of the utmost expertise had designed a ritual intended to invoke mars he couldnot have come up with anything more effective than the ceremonies used at nuremberg.and what applied then, applies now, the esoteric knowledge used by the nazis formass hypnosis on the german people, is being used today to expand the globalhypnosis on the human race. symbols, words, colours, sounds and techniques of whichthe public are not even aware, are being used in the medi

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

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

DEITUS

ed a deity who represents the carnal; in this particular society this being is called satan. the satanist does not worship satan, but he chooses satan as an archetype of carnality. the god of the satanist is within his own flesh and bone, within his skin tissues and muscle fibers. he is the god of life and the god of the flesh he is the dark lord, satan. the gods and demons which the satanist may invoke, in the performance of satanic rituals, are archetypes associated with the dark side. these beings represent carnality rather than spirituality, life rather than death, and indulgence rather than repression. in the magical art, i make brief mention of the magician s ability to impose a thought-form onto an object which can influence anyone who comes in contact with it. i suggest that this f

mmoned to appearance by the magician using certain formulas of invocation or evocation. magicians of the middle ages would fast for many days and go without sleep or rest. they would also abstain from sexual intercourse and idle conversation in order to focus all of their attention on their magical art. they would pray to god fervently for the power to command the spirits and would then summon or invoke the spirits with threats and warnings to appear peacefully and affably ready to serve the whim of the magician. the grimoires warn that the magician dare not leave the circle of protection without discharging the spirit or err in the performance of the ritual or else the spirit will seize the magician and kill him or else drive him insane. ironically, the magician would have to be insane to

rather than commanding the demon to bring you the woman you desire, learn from the spirit and attempt to become more like it. eventually you will become a living demon of lust and will enjoy the pleasure of many women. i say, therefore, that ritual magic should be used only for the invocation of spirits and for increasing your knowledge and power (through identification with the spirits that you invoke) and not for the conjuration of lust, compassion, or the destruction of your enemies. this is a general rule and there may be extreme occasions when it is absolutely necessary to perform a ritual of destruction or a ritual of compassion. a ritual may be performed to enhance the operation of lesser magic but must never be used in place of lesser magic. if the magician performs a ritual to ob

DEMONIC BIBLE

satanic philosophy with the system of ritual revealed to him by his unholy guardian demon, the spirit azael. the declaration of deitus as the word of the aeon of lucifer can be seen as an indication that the embassy of lucifer is the natural successor to the tos, cos, and oto/aa, since the aeon of lucifer succeeded the aeon of set and the previous aeon of horus. unlike most satanic rituals, which invoke demons as beings or forces alien to the magician, the rituals presented in the demonic bible allow the magician to open the gates of hell and become one with the forces of darkness. it can now be seen that the embassy of lucifer fulfills the ona s objectives in presencing the forces of darkness and becoming nexus s or gateways to the acausal as well as establishing a new aeon and creating a

ting in mental illness, paranoia, psychosis, or schizophrenia. many people have "cursed" themselves or have been "cursed" by others, either intentionally or unintentionally. wishing to place a curse on his enemy, an accomplished magician (someone who has mastered the mental states of his consciousness) may enter into a ritual chamber (enter into a "waking state" in which his mind is fully active, invoke a spirit of destruction (create the mental image of the spirit within his subjective mind, and command the spirit to go forth and destroy his enemy (send out the mental "transmission" of hate) it matters not weather spirits exist objectively or not. they are real to the magician who invokes them and to the victim who suffers the force of the mental "transmission. if spirits or demons exist

, recite "renunciation& proclamation" nine times. 2 nights before full moon: recite "lord's prayer" backwards nine times. 1 night before full moon: burn pact giving body, mind, and soul to lucifer, chant i give my body to lucifer, i give my mind to lucifer, etc. night of full moon: consecrate body as a temple to the dark lord [beginning immediately following the full moon] all of 1st lunar month: invoke the unholy trinity& unholy spirit every night. all of 2nd lunar month: call upon the nine lords of the abyss and invoke my unholy guardian 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

ernal (existing within the sorcerer's subjective mind. what will become apparent to the practitioner of these rites is that satan, lucifer, belial, and leviathan are aspects of the human psyche, archetypes which exist within the subconscious and sub rational mind, not external beings which can in any way influence the magician to good or evil ends. the objective of this system of magic is not to "invoke" satan to physical appearance (for that would be mere hallucination) but rather to become satan (or to actualize that aspect of the psyche which is called "satan; not to "invoke" lucifer but to become lucifer; not to "invoke" belial but to become belial; not to "invoke" leviathan but to become leviathan. the goal of this magical system is to achieve power, knowledge, and enlightenment by st

arent fallacies in the demonic bible. i came to realize the fallacies after many years of performing the rituals. i have left the rituals as they are, however, for the benefit of the novice practitioner. just as a child learns to call a creature cat then later learns it is not a cat but a feline, so will the magician who performs the rituals of the demonic bible begin by renouncing all gods; then invoke the names of all the gods; realize that there are no gods; then declare himself a god; and finally renounce himself. i have left the rituals in the form that i myself performed them. the experienced magician may find some of the rituals trivial for he will have already progressed somewhat along the path through other rituals he has performed. together the rituals of the demonic bible form a

DIABOLUS

ick and infernal sorcery, he is a force which strengthens by the desire of force. there is an example of a spell which implements infernal spirits and wax figures to obtain the love of a woman8 and was done through incantations of the infernal spirits. as witchcraft survived in medieval times it was said that through the divell the witches were able to effectuate by the power of their master 9. i invoke thee who art in the void air, terrible, invisible, almight god of gods, dealing destruction and making desolate, o thou that hatest i invoke thee, typhon-set, i perform the ceremonies of divination, for i invoke thee by the powerful name in which thou canst not refuse to hear: io erbeth, io pakerbeth, io bolkhoseth, io pathathnax, io soro, io neboutosoualeth, aktiophi, ereskhigal, neboposal

atter what path that may be. this is what lies within the triangle of darkness, the evocation center itself: the circle. herein is the binding of diabolic power, the very essence of the adversary who is both fire mixed with darkness, and with shadow does the sorcerer design and cast his will in the world. the sorcerer is one who seeks to not only identify him or herself with the adversary, rather invoke this force through them and it shall become them by means of magical fascination and arte. 35 v. the path of the crooked serpent the god of the jagged spine- leviathan in the caverns and caves of the abyssic darkness, wherein the water depths weave a lonely song, comes a whispering hiss of the past and future. in blood this name is recalled, spiraling in the back of the spine through the br

, the daemon which awakens and crystallizes the essence of self; that in the center is the inextinguishable black flame, the gift of iblis. in luciferian terms, the maker of the possibility of union between samael and lilith, the creation of cain as the self transformed. change may be invoked and willed by the mind depending on the path of the magician. if he/she is upon one path, their focus may invoke positive change, through an optimistic outlook and creating or impelling a beneficial progression in their own environment. in the model of the witches sabbat, lucifer is the imagination, the adversary who is both angel and demon, the isolate self. leviathan is the daemon which encircles the possibility of self, who creates the link which the luciferic angel may develop in the black magicia

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

philosophy. most books on magick written in this century have been written by people who were members of that order, or who were directly or indirectly influenced by that organization. hexagram: a star of six (6) points formed by two overlapping equilateral triangles. also called the star or shield of david, it is the symbol of modern day jewish faith. in modern magick, it is used to evoke (q.v, invoke (q.v) and banish (q.v) the spirits and powers of the seven ancient planets. a celestial symbol of the macrocosm (q.v) in the greater and lesser rituals of the hexagram. see lbrh (q.v. this figure is used by members of the order of the astral star when a figure involving planetary operation requiring the applications of elemental (q.v) fire (q.v) or water (q.v) is needed. hexagram, unicursal

is renewed in its integrity" by the alchemists of the rennesaince. medieval alchemists also used inri as a latin notarikon "inge nitrum raris inventium" meaning "shining (or glittering) is rarely found in fire" finally, inri is said to be a secret notarikon of the jesuit order of catholicism from the latin "iusticum necare regis impium" meaning "it is just to kill an impious king" invocation: to invoke (q.v. a general incantation or prayer to invoke a deity or other entity. invoke: 1) from the french language from the latin "in" meaning "on" and "vocare" meaning "to call" thus literally meaning "to call on" 2) to allow an entity to use your body as a temporary vehicle for communicating with the physical world. 3) the calling of spirits into an object, such as a crystal, or into a human be

tation or prayer to invoke a deity or other entity. invoke: 1) from the french language from the latin "in" meaning "on" and "vocare" meaning "to call" thus literally meaning "to call on" 2) to allow an entity to use your body as a temporary vehicle for communicating with the physical world. 3) the calling of spirits into an object, such as a crystal, or into a human being. mediums and channelers invoke spirits. see channeling. it is done by a magician to obtain intimate communication with a spirit or to assume a portion of the spirit's knowledge, skill, ability, or powers. i.o.b: a ritual developed by donald michael kraig, as a powerful method of getting rid of negative things in your life, based on hermetic order of the golden dawn [g.d (q.v) techniques mixed with methods of exorcism. th

DION FORTUNE MYSTICAL QABALA

which emanated that sphere and manifests in it. if this is not done, the forces belonging to the sphere on the elemental levels may get out of hand and cause difficulties. starting under the presidency of the divine name, however, no evil can enter. 23. having adored the creator and sustainer of all under [page 70] mystical qabala page 47 his holy name in the sphere we are investigating, we next invoke the archangel of the sphere, the mighty spi ritual being in whom we personify the forces that built up that level of evolution and continue to function in the corresponding aspect of nature. we ask the blessing of the archangel, and beg that he will bid the order of angels assigned to that sphere that they shall be friendly and helpful towards us in the realm of nature in which they functio

rous creatures 47. but the sun-god is more than the source of life. he is also the healer when life goes wrong. for it is life, plus, minus, or misdirected, which is the activity in disease processes; disease has no energy save what it borrows from the life of the organism. it is therefore by adjustments in the life-force that healing must be brought about, and the sungods are the natural gods to invoke in this connection, for life and the sun are so intimately connected. 48. it is by means of their knowledge of the manipulation of the solar influence that the ancient initiate-priests performed their healings, and sun-worship lay at the root of the iesculapian cult of ancient greece. 49. we moderns have learnt the value of sunlight and vitamins in our physiological economy, but we have not

fe, there is an incarnated god, available for contacting, brought down within the range of human perception. should the worship cease, the god withdraws to his own place in the bosom of nature. 8hould. other worshippers come along, however, who possess the knowledge necessary to build a form in accordance with the nature of the life that is to be invoked, and the imaginative sympathy necessary to invoke it, it is a comparatively simple natter to attract into the form once more the life that was accustomed to ensoul it; no more difficult, at least, than to catch with a basket of oats a horse that has run wild on the ranges. 13. now, it may be said, all this is the wildest speculation and sheer dogmatism. how do i know that that is the way in which primitive man went to work? because that is

ct magnetic force? or shall we, which appears to me the wiser method, make use of an operation of malkuth also, thus bringing the power steadily down the planes into manifestation without break or gap in the transmutation and conduction? 51. and what is an operation of the sphere of malkuth? jt is simply action on the physical plane. in an invocation of healing, therefore, i think we do better to invoke the great physician to manifest his power to us through the human physician, for that is the natural channel, than to rely upon a spiritual force for which the only channel of evocation is the spiritual nature of the patient, who may or may not be able to rise to the occasion. 52. that great spiritual forces can be brought to bear effectually upon the healing of our diseases is beyond quest

has a negative aspect, and unless he can maintain the necessary equilibrium of forces, that negative aspect is liable to come uppermost and swamp the [page 298] operation. there is a point in every magical operation when the negative aspect of the force comes up to be dealt with, and unless dealt with will lure the experimenter into the pit which he has digged. it is a sound magical maxim not to invoke any force unless you are equipped to deal with its averse aspect. 5. dare you invoke the fiery energy of mars (geburah) into your nature unless you have sufficiently purified and disciplined yourself to be sure that you can prevent the martian force from going to extremes and leading to cruelty and destructiveness? if you have any insight into human nature at all, you must be aware that eve

DION FORTUNE PSYCHIC SELF DEFENSE

to initiates. 42 of 103 the initiated adept is exceedingly careful what he does when he is working with these potencies because he knows that he has always got the qlippoth in the background. the uninitiated occultist goes ahead gaily, juggling with such names of power as he has picked up from the innumerable books on the subject now available for the general reader, thinking that if he does not invoke the demons he will not get them. he forgets that every planet is a jekyll and hyde. consequently, ceremonial magic has got a bad name owing to the unpleasant frequency of untoward results, just as surgery got a bad name before the days of lister. it is the imperfect technique that is the trouble. i was once doing some experimental work with geomancy, which is a method of divination belongin

ing the psychic contagion in with him, and his fellow-members may have unpleasant experiences. i well remember it being said to me by an occultist of great experience that two things are necessary for safety in occultism, right motives and right associates. we lull ourselves into a false security if we believe that good intentions are sufficient protection. my advice to the would-be student is to invoke the master to send him an initiator, and to refuse to attempt any practical work until he is fully satisfied that the initiator has been found. i cannot here enter into either the precautions to be taken against untoward happenings in practical occult work, nor the remedies to apply if they take place; i will merely indicate the signs by which such an eventuality may be recognised. this is

e a naked sword. upon his altar he would place five lights, five being the number of mars. upon his breast would be the symbol of mars engraved upon a steel pentagon. on his hand would be a ruby ring. he would burn sulphur and saltpetre in his thurible. then, according to the work in hand, he would call upon the angelic or demonic aspect of the fifth sephira, geburah, the sphere of mars. he would invoke either the deity-name in geburah, calling upon the god of battles to hear him, or the arch-devil of the fifth infernal habitation. having performed this mighty invocation, he would then offer himself upon the altar as the channel for the manifestation of the force. there are many formulae extant designed to enable a force to be brought through without the necessity of the magician himself b

a cord, or any similar form, attached to the solar plexus, the forehead, or any other part of the body, the best way of severing the rapport is to forge a magical weapon and cut it. in fact, if a rapport is felt, the first thing to do is to visualise the cord and try to see where it attaches; the solar plexus is the commonest place. next formulate the cross-handled sword as already described, and invoke god's blessing upon it. then visualise a flaming torch, and invoke the power of the holy ghost, whose symbol it is. now with the sword hack through the cord or ray until every shred is severed. then sear the stump with the consecrated fire of the torch until it shrivels up and falls off from its point of attachment to your body. after such a severing one must, of course, take the ordinary h

and one is like a ship hove-to, securely riding out the storm. when this occurs to me, the memory of my past incarnations is always vividly present also. it is this simultaneous wakening of the past which makes me feel that the voice is that of my own higher self, and not of another entity. it is my belief that in times of spiritual crisis the man that has faith in the law of god can rise up and invoke its protection and a seeming miracle will be performed for his benefit. yet there can be no breach of natural law; there fore such a miracle must simply be an example of the working of a law with which we are as yet unfamiliar, just as an eclipse appears to the savage as a miracle, but to the astronomer as a natural phenomenon which he can forecast with accuracy. what is it that induces thi

DONALDTYSON CORONZON

or perhaps the slaying dragon. aleister crowley linked coronzon to the tenth aethyr of enochian magic. the aethyrs (or aethers or ethers or airs) are dimensions or worlds of spirit arranged in a series of concentric shells, like ukrainian nesting dolls. the outermost sphere is numbered 1, and the innermost that is next to the earthly sphere of the four elements is numbered 30. one call is used to invoke the spirits of all the aethyrs, but the name of each aethyr is inserted into the first sentence of this invocation to differentiate it. the name of the tenth aethyr is zax. it is unique in that it is associated with the spirit names that lie upon the black cross of the great tablet of the watchtowers. all the other aethyrs are linked to spirit names that appear within one of the four watcht

r 66 of crowley's autobiography the confessions of aleister crowley (london: arkana, 1989, pages 611-24. aumale is a small town in algeria around 60 miles or so inland from algiers, in a mountainous desert region- the elevation is between three thousand and six thousand feet above sea level in that part of the country. it must have been a physically demanding undertaking to go into the desert and invoke spirits, but the desert places of the world have always been the best places to communicate with spirits of dubious origins. crowley fancied himself a reincarnation of edward kelley, whom he idolized, insofar as crowley was capable of placing any historical figure on a pedestal. victor neuberg, a strange masochistic follower of crowley, was regarded by crowley as fulfilling the role of john

DONALDTYSON ELEMENT

ays to draw the pentagram, linked to the four elements and to the fifth element of spirit or light, also known as the quintessence. elemental light does not have its own class of elementals. each form of the pentagram linked with one of the four lower elements may be traced in two ways, to evoke or banish. for example, the pentagram of air, which controls the sylphs, may be drawn in one manner to invoke or call the spirit, and in another manner to banish or send away the spirit. i want to make this clear about the pentagram- there is only one pentagram, which is a star with five points and interlocking lines. it is traced by a single, continuous line that returns to itself. which element the pentagram belongs to is determined by which of the five points begins this line. whether the pentag

DONALDTYSON PENTA

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

erent ways. the golden dawn system for invoking and banishing the elements is, in my opinion, unnecessarily complicated, but i will describe it here since it is employed almost universally in modern magic, and many readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with the element being invoked or banished. to invoke is to call forth, and to banish is to send away. pentagrams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps is not that widely known. it was described in one of her books by the late dion fortune, a

points. the most common error of beginning magicians, according to dion fortune, is to draw the pentagram too small on the air. finally, be sure to connect the end of the continuous line that forms the pentagram with its starting point. the pentagram is a closed figure. there is a general rule for golden dawn invocation and banishing by the pentagram, which helps somewhat to remember the method "invoke towards, and banish from, the point to which the element is attributed" spirit is unique and separate from the other four elements. the golden dawn method to invoke and banish it is involved, and different from the method for invoking and banishing the lower elements. according to the golden dawn teachings, the occult currents running on the pentagram from the active elements of fire and ai

en dawn method to invoke and banish it is involved, and different from the method for invoking and banishing the lower elements. according to the golden dawn teachings, the occult currents running on the pentagram from the active elements of fire and air, and the occult currents running from the passive elements of water and earth, are the currents of elemental spirit. two pentagrams are drawn to invoke spirit, and two different pentagrams are drawn to banish spirit. spirit is invoked by beginning the pentagram at the point of fire (lower-right) and inscribing its line first toward the point of air (upper-left. as in all cases, the reflecting, continuous line of the pentagram ends at the point where it begins. this pentagram, shown above on the left, is known as the equilibriated active pe

he closing passive pentagram of spirit because it deals with the passive lower elements, and closes the operation. after invoking spirit, and doing whatever magical operation caused you to make the invocation, it is usual to banish this higher element to restore the original condition of the ritual place, and also to restore your own normal everyday state of mind. sometimes it may be desirable to invoke spirit without banishing it, in order to create a spiritual charge or atmosphere in a particular locality, or to infuse an object or person with spiritual energy. this can be a powerful antidote to demonic possession or obsession, and an effective defense against magical attack. it is important to understand that all pentagrams of the elements are drawn in the same way, with a continuous li

DONALDTYSON POSSESS

wishes to assume the identity, and thus the occult authority and power, of the spirit for the purposes of the ritual. during ritual invocation we usually retain our self-awareness. we feel ourselves as both the spirit who has been invoked, and as our magical selves (the persona we adopt during rituals of ceremonial magic. we are thus twofold in consciousness during successful invocation. you only invoke benign spirits of a higher order who are unlikely to make mischief while in partial possession of your mind and body. if, as sometimes happens, it is necessary to deal with lower spirits who may be hurtful, you always evoke them outside the bounds of the magic circle. spirits are usually evoked into a triangle, which is drawn or otherwise marked on the floor just beyond the limit of the sim

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

. 7 prayer of the undines terrible king of the sea! thou who boldest the keys of the cataracts of heaven, and who enclosest the subterranean waters in the hollow places of the earth! king of the deluge and of rains, of springtime! thou who openest the sources of streams and fountains! thou who commandest the moisture (which is like the blood of the earth) to become the sap of plants! we adore and invoke thee! speak to us, ye moving and changeable creatures! speak to us in the great commotions of the sea, and we will tremble before thee. speak to us also in the murmur of the limpid waters, and we will desire thy love. o immensity in which all the rivers of being lose themselves, which ever spring up anew in us! o ocean of infinite perfections! height which beholdeth thee in the depth! depth

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

occultism and alchemy, ayton was fearful of being discovered by his church superiors. he also had obsessive fears about being under threat of occult attack from jesuits, whom he designated the black brethren. yeats apparently regarded ayton with friendly but amused skepticism. in his book the trembling of the veil (1922, yeats wrote: this old man took me aside that he might say. i hope you never invoke spirits.that is a very dangerous thing to do. i am told that even the planetary spirits turn upon us in the end. i said, have you ever seen an apparition? o, yes, once, he said. i have my alchemical laboratory in a cellar under my house where the bishop cannot see it. one day i was walking up and down there when i heard another footstep walking up and down beside me. i turned and saw a (170

, or the forces of illusion. york beach, maine: samuel weiser, 1982. truth and light. philadelphia: guru bawa fellowship of philadelphia, 1974. bayemon named in the grimoire of honorius as a powerful demon and monarch of the western parts of the infernal regions. to him the following invocation is addressed: o king bayemon, most mighty, who reigneth towards the western parts, i call upon thee and invoke thy name in the name of the divinity. i command thee in the name of the most high to present thyself before this circle, thee and the other spirits who are thy subjects, in the name of passiel and rosus, for the purpose of replying to all that which i demand of thee. if thou dost not come i will torment thee with a sword of heavenly fire. i will augment thy pains and burn thee. obey, o king

ee and the other spirits who are thy subjects, in the name of passiel and rosus, for the purpose of replying to all that which i demand of thee. if thou dost not come i will torment thee with a sword of heavenly fire. i will augment thy pains and burn thee. obey, o king bayemon. although ascribed to pope honorius iii and supported by what is claimed as a papal bull authorizing ordained priests to invoke spirits and control demons, this grimoire is denounced by roman catholic writers as a forgery. the grimoire became popular among seventeenth-century occult magicians. bayside bayside, a section of the borough of queens, new york, had been the scene of apparitions of the virgin mary to veronica lueken (1923.1995, a housewife, from 1970 until her death. over the years she received numerous me

statue, walked to and fro. above the mirror were these singular words. store house of wandering souls. the most solemn silence prevailed in this sacred retreat, but at length a voice, which seemed hardly a voice, pronounced these words. who are you? whence come you? what would you? then the count and countess cagliostro prostrated themselves, and the former answered after a long pause, i come to invoke the god of the faithful, the son of nature, the sire of truth. i come to demand of him one of the fourteen thousand seven hundred secrets which are treasured in his breast, i come to proclaim myself his slave, his apostle, his martyr. the divinity did not respond, but after a long silence, the same voice asked. what does the partner of thy long wanderings intend? to obey and to serve, loren

nually on the undertaking at hand and center every hope in the infinite goodness of the great adonai. the god invoked in black magic was not satan but the jehovah of the jews and the trinity of the christians. the foundation of practical magic was the belief in the power of divine words to compel the obedience of all spirits to those who could pronounce them. such words and names were supposed to invoke or dismiss the denizens of the spirit world, and they, with suitable prayers, were used in all magical ceremonies. again it was thought that it was easier to control evil spirits than to enlist the sympathies of angels. he who would gain such power over demons was exhorted in the magical texts to observe continence and abstinence, to disrobe as seldom and sleep as little as possible during

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

york: samuel weiser, 1976. levi, eliphas. transcendental magic. london: g. redway, 1896. reprint, new york: samuel weiser, 1970. waite, arthur edward. the book of ceremonial magic. london: rider, 1911. reprint, new york: bell, 1969. magic circle an important part of ceremonial magic was the drawing of a magic circle around the magician to protect him from the malice of evil spirits that he might invoke to perform his will. the circle was symbolic of a sphere that was believed to surround the magician. it both isolated him from the chaos outside and held in the magical power that he raised. magic circles were used for thousands of years and often took elaborate forms, requiring the inscribing of magical symbols, such as the seal of solomon (a double pentacle. in ancient hindu folk customs

orm is specified in the book of the sacred magic of abra-melin the mage as a charm to obtain the love of a maiden. other magic squares were composed of numbers or letters in irregular arrangements that were believed to have magical power. such squares were inscribed on parchment or other materials and worn as talismans. other talismans were made in circular format, in wax or in metal, and used to invoke spirits. these were sometimes termed seals. the term magic circle more properly indicates the protective circle traced upon the ground by the magician when invoking spirits. talismans in the form of magic squares have long been used by hindus and moslems for magical purposes and in religious rituals. maginot, adele (ca. 1848) noted early french medium. she was psychic from childhood and was

vocation, we should adorn ourselves as if for a festival, not salute anyone first, make but a single repast of bread, wine, and roots, or fruits. the cloth should be white, two covers should be laid, and necromancy encyclopedia of occultism& parapsychology. 5th ed. 1096 one portion of the broken bread should be set aside; a little wine should also be placed in the glass of the person we design to invoke. the meal must be eaten alone in the chamber of evocations, and in presence of the veiled portrait; it must be all cleared away at the end, except the glass belonging to the dead person, and his portion of bread, which must be placed before the portrait. in the evening, at the hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress- wood, and cast

vening, at the hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress- wood, and cast incense seven times thereon, pronouncing the name of the person whom we desire to behold. the lamp must then be extinguished, and the fire permitted to die out. on this day the portrait must not be unveiled. when the flame dies down, put more incense on the ashes, and invoke god according to the forms of the religion to which the dead person belonged, and according to the ideas which he himself possessed of god. while making this prayer we must identify ourselves with the evoked person, speak as he spoke, believe in sense as he believed. then, after a silence of fifteen minutes, we must speak to him as if he were present, with affection and with faith, praying

te illusion of dream. for the rest, it will be easily understood that a beam of sunlight, or the ray of a lamp, coloured variously, and falling upon curling and irregular smoke, can in no way create a perfect image. the chafing-dish containing the sacred fire should be in the centre of the oratory, and the altar of perfumes hard by. the operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his under garments must be of the most intact and scrupulous cleanliness. the ceremony should begin with a prayer suited to the genius

EVIL AND UNCLEAN SPIRITS

er, o brother of the order of the golden dawn! for as moses lifted up the serpent in the wilderness, even so must the son of man be lifted up and raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended upon the tree through suffering and through pain, let thy countenance be raised up towards the light of the holy one, to invoke the divine brightness, not for thyself, but for those who have not yet attained unto the pathway, even though they may be your tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire co

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ss, and purity in order to pass the inspection of the gatekeepers who guard the column of the right on the tree. attachment to their righteousness, goodness, and their priestcraft keeps those who ascend the tree via the way of the angels of elohim in the right column, and generally preempts them from repositioning into the central column. white magicians use the name hvhy and other power names to invoke powerful angels and to manifest and use creative powers. most orthodox religious jews also cultivate love, righteousness, and levitical purity to be able to ascend the column of the right and attain virtual angelic states, mostly in the lower heavens. however, unlike white magicians, they do not generally desire or seek to wield creative or healing powers. the ascension of the column of the

also called the left-handed path, and those who traverse it are often called black magicians or sorcerers. they engage in disciplines, routines of behavior, and rituals intended to cultivate hatred of the lord hvhy-as-adversary, sinfulness, and impurity in order to pass the flaming swords of the kerubim who guard the column of the left. black magicians use the name hvhy and other divine names to invoke powerful demons (jinn) i.e. destructive angels, and to manifest and use destructive powers. attachment to their unrighteousness, hatred, and ritualistic :2% e= i2 0 process keeps them in the column of the left, and preempts them from moving into the central column. the black magician thinks that through rituals, talismans, and force of personal will that he/she can actually gain control ove

pronouncing the letter-formula hvhy as a name, it is interesting to note that there% e2 2 e" 2' 8: h f e 2 4 are a number of instances in the torah where it specifically states that the lord hvhy was invoked by name. hence, it could be inferred that it was a common practice to do so among ancient hebrews. and to seth, in turn, a son was born, and he named him enosh. it was then that men began to invoke the lord hvhy by name. 6 from there he moved on to the hill country east of bethel..and he built there an altar to the lord hvhy and invoked the lord hvhy by name. 7 so he [yitza aq] erected an altar there [beersheba] and invoked the lord hvhy by name. 8" a variety of root mantra of particular importance to the mystical qabalah are found in the torah. some of the most prominent ones are: 1

essional relationships. maybe they awoke from a disturbing dream or had a night of restless sleep. it is therefore very important to take the time, before you start to engage in your chosen meditation practice, to calm the mind and truly relax. recalling the words of the beatles song tomorrow never knows, turn off your mind, relax, and float down stream. 1 the most common way to calm the mind and invoke a relaxation response is to employ a breathing practice for a brief period of time. when a person is agitated, their breathing becomes shallower and less oxygen gets to the brain. hence, it is very helpful to preface one s meditation session with a breathing practice. one such practice in the mystical qabalah is to silently use the two syllables yah hu in coordination with the breath. yah i

ealed 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 yod yvh; south/right- vav yod heh hyv, then north/left- vav heh yod yhv. having sealed the six directions, once again kneel before the shrine and make a flower offering. hold the flower between your thumb and forefinger in front of your thoracic cent

FIRE OF QAYIN RITE

ng unto us the art of wedding earth to heaven. thou art he: the scapegoat whose self-sacrifice purifies us of sin, ignorance and illusion, hanging inverted in the night firmament, thy one eye of the goat, open and glittering, who lightens our darkness with the fires of the stars, the myriad lanterns and blazing torches of all-knowledge. by the methods of the art rouse the inner fire and fervently invoke the daimon within by the ancient pact. let the forces of the goat be raised and the dragon-serpent of naamah- lilith be stirred through all five senses perfectly focussed upon the fire within the mortal flesh. o flame-breathing daemon and wizardly smith, who forgest the iron weapons of victorious liberation, the precious jewels of wisdom and beauty, hearken to me why am sprung from thy cunn

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

decans belonging to the twelve signs, all with weird and barbaric images. having fully dealt with talismans and their manufacture in his first two books, the author of picatrix discusses in his third book2 what stones, plants, animals, and so on go with the different planets, signs, and so on, giving full fists, what parts of the body go with the signs, what are the colours of the planets, how to invoke the spirits of the planets by calling on their names and powers, and so on. the fourth book3 deals with similar matters, and with fumigations and ends with orations to the planets. the work is thus a most complete text-book for the magician, 1 the lists of decan images are in lib. ii, cap. 11 (sloane 1305, ff. 48 verso ff. 2 sloane 1305, ff. 37 recto ff. 3 sloane 1305, ff. 95 recto ff. 53 h

t fully revealed. the egyptians sculptured a sphinx on their temples to show that the mysteries of their religion must be guarded under a veil of silence.3 the cabala of the hebrews contains mysteries handed on under a seal of silence.4 sometimes he comes near to revealing a secret: and if it is permissible, under the veil of enigma, to mention in public something of the most secret mysteries. we invoke raphael, the celestial doctor that he may liberate us with ethics and dialectics, like a salutary physician. in us, now restored to good health, will dwell gabriel, the force of the lord, who leading us through the miracles of nature and showing us where dwell the virtue and power of god, will present us to michael, the high priest, who, after our service to philosophy, will crown us, as wi

d dialectics, like a salutary physician. in us, now restored to good health, will dwell gabriel, the force of the lord, who leading us through the miracles of nature and showing us where dwell the virtue and power of god, will present us to michael, the high priest, who, after our service to philosophy, will crown us, as with a crown of precious stones, with the priesthood of theology.5 how do we invoke raphael, gabriel, and michael, so that they dwell in us with all their powers and knowledge? do we perhaps know their secret names and numbers? is there a secret of practical cabala at the core of this lofty mystical aspiration? the praise of magic and of man as magus in the oration is couched in general rhetorical terms, and only hints at the secrets of magical procedures. but it is certai

pago vniuersi, inscrutabiles rerum vires ab ideis per animae mundi rationes ad nos vsque deducens& infra, vnde variae atque multiplices herbarum, plantarum caeterarum, lapidumque virtutes, quae per stellarum radios mundanum ad se trahere spiritum sunt potentes" ibid, p. 185) 4 ibid, pp. 188-92. 5 ibid, p. 193. 6 cf. agrippa, de occult, phil, ii, 59, on the various names and epithets with which to invoke "the seven governors of the world, as hermes calls them. 200 giordano bruno: first visit to paris bruno. venus alma, formosa, pulcherrima, arnica, beneuola, gratiosa, dulcis, amena, candida, siderea, dionea, olens, iocosa, aphrogenia, foecunda, gratiosa, larga, bcnefica, placida, deliciosa, ingeniosa, ignita, conciliatrix maxima, amorum domina' agrippa. venus, vocatur domina, alma, formosa

FRATER ELIJAH ANGELS OF CHAOS

contradictions- silxofax mantadragonia ziflantamaxia natasz azaximanda callraptuption sunta faxim at rax zenfixamaphillaheme- grendel, who weeps upon existence, i pray unto myself. baphomet, fusion of being and of nothing, let us tear choronzon asunder. mighty set and lord of morning let me bear the joy of liberation. my light and my darkness, this is nothing, my self of god, a prophet reborn. to invoke my being. i become- xephera xephera azazas azathoth- the joy of chaos is my soul. i am and i am not act iii the skull is now a silent object, staring mute at me. the eye is two-dimensional again, the mage walks alone and as poor little grendel has had an accident, so may you all the rite of godhood pre-cursor note: this rite incorporates a variance of the dark matter at hand rite. purpose:

icture is of a point surrounded by a menacing skull face with 22 teeth. ii/11a: being an exploration of binah, attempted in words. with a possible avenue of metaphor in physical objects. a glyph shown is a 4 part eye, reflected throughout 4 directions (see appendix iv. a warning on the bottom left (a mental demon, and the bottom right refers to obverse ways. ii/11b: advice of numbers and tarot to invoke. he being a multiple reference. an ax is shown. the chariot being cheth (pathway 18 between binah and geburah, a drawing out of hidden causes. reference is given to a avenue of sexual magick. elijah comments with his typical tongue in cheek. chapter three consists of 7 pages and one ending page is given. it is entitled the ecstasy. this being a reference to the way of the scarlet brother, a

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

w can i bear a child seeing i know not a man" et cetera, it is very evident that the tree of knowledge is a symbolical expression for the creative act. then it is plain that the serpents taught eve how to perform the creative act and that eve instructed adam. therefore, christ designated the serpents as harmful while admitting their wisdom. to get at the identity of the serpent it is necessary to invoke the esoteric teaching, which points them out as the martial lucifer spirits, rulers of the serpentine sign scorpio. their initiates, even so late as the egyptian dynasty, wore the uraeus or serpent symbol in the forehead as a sign of the source of their wisdom. as a consequence of this unauthorized use of the creative force, humanity ceased to be ethereal and crystallized into the coats of

FULL MOON RITUALS

full moon rituals full moon faq this is the full moon ritual (hereafter referred to as fmr) faq sheet. this will let you know what it is and how it works, hopefully, and if it doesn't then please feel free to ask questions on the list. who can "be in" fmr? the fmr is not a coven or any kind of formal group; it's a community event, open to all who care to participate. by participate, we mean lead, invoke a quarter "petition (see somewhere later, or just read along and/or lend energy. most leaders, but not all, ask that those intending to participate "sign in" beforehand; the main reason is so we're expecting you to "speak" and don't close before you get your chance. so who gets to be leader? interesting question. generally the previous leader will nominate someone immediately after the end

t. one time someone asked how many people had gotten what they asked for, and the results were pretty astonishing. so how do i get in on this? some time around new moon, the leader for the next fmr posts an announcement of timelines, probably a call for volunteers, maybe a preliminary mention of place, maybe a format note if something special is planned. as replies to that note, people sign up to invoke and/or petition, ask questions, etc. watch for there appearance of full moon roll call, which is where this sort of thing takes place. it's also the place for any side discussion that may go on during the ritual, such as "nifty invocation, joe" or "sorry i was late for east. no experience is required, but a little background is useful, and it can be acquired by reading a previous fmr or two

yes filled with glad tears. so many dear ones here! but she is still held within, not ready to greet or exhibit the joy she feels at this reunion of like minds and spirits. she hopes her hag aspect will teach rather than repel. having no answers, she can only represent the questions and trust the goddess to do the rest. slowly, she moves round the ritual room into the circle and waits her turn to invoke the quarter ruling her now..after all the greetings have been made, hugs shared and stories told, deer leads all assembled in a deosil circle about the room- beginning at the wide doors opening into the great hall. he joins in the "ooh's" and "ah's" at the sight of mama high overhead, her rays refracted and reflected throughout the room by the heavily leaded glass overhead in such as way as

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

nders whether they have a less obvious reference. just as poor frighteneddrpeck was not the onlyastronomer, so he was not the only member stricken with fear. w.b.yeats remembered the revd w. a. ayton as 'the most panic-stricken person i have ever known' and discovered that ayton was apprehensive about every aspect of practical occultism:wisdom55ihe] took me aside that he mightsay-'jhope you never invoke spirits-that is a very dangerous thing to do. 1 am told that even the planetaryspirits turn upon us in the end. 1said 'have you everseen an apparition''0,yes, once' he said 'i have my alchernical labora255 toryin a cellar under my house where the bishop cannot see it. one day1 was walking up and down there when 1 heard another footstepwalkingup and downbeside me. 1 turned and sawa girl 1 ha

seandthealtar, or (c) close to theeastsideofthealtar.theappendixc115hiereus pauses n.w. of the altar and the hegemon s.w.thecandidate is placed at the w.thekerux is immediately behind him, about half-way between the altar and thethroneof the west.thestolistes stands close to and due w.ofthe hiereus; the dadouchos close to and due w.ofthe hegemon.hierophant:'letthe candidate kneel and pray while i invoke the lordofthe universe'.thecandidate is assisted accordingly. all officers and mem255 bers stand.hierophant(turning to altar:'0lordofheaven and earth, who didst constitute all things in wisdom, we adoretheeand we invokethee.look with approval on this neophyte, here on his knees beforethee,and grant that he may attain the heights. accept the pure offeringofhis soul aspiring untothee.may he p

rmed will attain to the summit. remember thatgodalone is our light, the bestower of perfect illumination. no mortal power can do more than bring you to the pathwayofappendixc121wisdom.honourhimwho could, if it so pleased him, make it knowri to the heartofa child.theendsofthe earth are swept by the bordersofhis garmentofflames. fromhimproceed all things and unto him all things return. therefore we invoke him; therefore even the bannerofthe east falls in adoration before him. remember, lastly, that perseverance conquers all difficul255 ties and do not be dauntedby those which await you in the pursuitofthehiddenknowledge.'hierophant:'before your advancement to the next grade of thisordera familiarity with the elementary symbols of our science will be requiredofyou.thepapers containing them ma

GILBERT THE SORCERER AND HIS APPRENTICE

ootsteps of our master, brother of the golden dawn. for as moses lifted up the serpent in the wilderness, even so must the son of adambelifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself,butfor those who have not yet attained unto the pathways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the ser

same as the hebrew concept of negative existencethree veils of negative existenceofthe.kabalaunthinkable, unapproachable;'betweenparabrahm and humanity there canbeno intercourse whatsoever: the one is totally incompre255 hensibletotheother, therefore prayer is an absurdity. the buddhist says that heinvokes-hishigher self, and he is quite right; that is the highest heknows,andhe is quite right to invoke the highest he can reach. buddhi, the vehicle of the ineffable supreme, is undeveloped and unknown; therefore the intellectual abstraction which the buddhist calls his higher self istheonly thing which he can recognise above himself. buddhi, the christ soul, is undeveloped. now the hermetist, the western, on the other hand, has developed that principle, and by means of the vehicle he can co

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

enty nine letters. however, the chieftain letters governed the seven most important periods, for example, the oak governed from the 10th june to the 7th july and was celebrated with the feast of druir, which marked the midsummer fires. the runes communication among the peoples remained a secondary function of the runic writing throughout it s long history, much more common was the use of runes to invoke higher powers to effect and influence the minds and fortunes of men. prof. r.m.v. elliot the runes are considered to have developed from the early picture-graphs used by the aryan priest-class during the bronze age. it is thought that even at this early stage the runes were used to represent religious and esoteric concepts, rather than for communication. these earlier runic images have been

with care. the basic elements of ritual and ceremony gestures and movements in every ritual and ceremony gesture and movement is of great importance and significance. in vedic practise, for example, every hand gesture (or mudra) embodies gnostic theurgy page 162 a certain force or energy. even dance can be used for evocation. in siva s cosmic dance there are 108 poses which embody his nature and invoke the inherent power involved. in individual ritual practise gestures are develop which reflect certain energies, powers and states of mind. this is not as strange as it first seems. in recent research into the nature of the mind, the founders of neuro-linguistic programming found that it is possible to associate certain emotions with hand gestures and movements. a bit like the work of pavlov

nostic theurgy page 175 they re out there, moving stealthily in the darkness. the black magicians, the occult terrorists, satanists, mansonoids, mindwarpers, cattle mutilators. nights black agents as the bard called them. they re calling down curses on their enemies, sticking pins in voodoo dolls, summoning the mighty devil choronzon to fall upon the earth and afflict it with madness, chanting to invoke the 777 servitors of beelzebub. well, yes. but lets not lose our heads about it. the first and foremost thing to learn about evil is that it generally exists only in your own alarmed imagination. don t be afraid of black magick. robert anton wilson in gnostica feb-march 1977. the above quote is a great place to start when talking about psychic self defence. too many people today are just pl

GOETIA LUCIFERIAN

liber samekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin and published in 1852. it was indeed aleister crowley who asserted correctly so that the supreme ritual was the one to invoke the holy guardian angel, as this led to the path of individual perfection. this is a common ground of which the left hand path and the right hand path practitioner may agree. the paths become clearly defined when the rhp seeks to reach spiritual perfection, then letting the consciousness be joined in union with the divine light, or the hebrew ain soph, which is limitless light. the lhp prac

the adversary is the order within the self which comes through this changing and evolving chaos of self. the body of light/body of shadow is directly tied in with the holy guardian angel/angelic familiar/higher self. the ritual of the holy guardian angel, azal ucel and the invocation of the adversary may be employed to achieve contact with this individualistic guide or initiatic genius. when you invoke, allow yourself to become enflame into points of ecstasy, you will grow from this. the body of light the body of light is the astral double which is used to align with the angelic familiar/higher self. this daimon is called azal ucel, being the sigillic word combination of lucifer+ azazel, being the torch bearer and awakener through rebellion. the body of light may be developed by meditatio

the body of light, to confirm self-control and focused direction. the body of shadow the demonic or infernal aspect or body of shadow is equally as significant in the development of the self. the shadow is developed by meditation initially and eventually by dreaming. one should approach the shadow as the devil-initiatic guide, be it as mephistopheles, belial, lucifuge or shaitan. some luciferians invoke the shadow as the demonic feminine, as lilith hecate or babalon, the crimson mother of succubi and the beasts of the earth. some view ahriman as correctly the initiatic and sorcerous daimon of the shadow. the shadow is the vampyric guide, the shape shifting and phantom body of self. the luciferian path works with such demonic forces as initiatic guides, and is related directly to the self

ary as it is the dreamin body with sloughs off the waking physical body for the dreaming or astral plane to go forth to the sabbat, or the darkness of night. this is the immortal and fiery eye of shadow, 15 which aligned with the body of light, grows eternal and is able to separate from the physical body. when working with goetic demons or angels, allow the shadow and light aspects of the self to invoke them and gain their knowledge and attributes, that under willed association, you will grow in the perception of self. that which you seek from such contact you will ultimately grow in self by doing such. the body of shadow is developed by the following techniques: decorate your temple or chamber in a visually appealing manner, dragons, demons, the popular image of set, lilith, babalon upon

n your works, yet respectful. i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! spirit of which the fallen have taken strength, isolate and beautiful, angelic essence, azal ucel, from which came into being cain i do invoke thee! south- devil-djinn of the burning desert sands and the sun, sortha n-din thy stave and fork unto the flame that is my soul shall be illuminated in this blackened light. shaitan the adversary, my soul enflamed! arogogoruabrao thiaf! east- lucifer revealed as azazel, bringer of illumination and love, who resides in shadow and light, cover and cloak my spirit with thy twelve wings, serpe

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

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

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

of the pentagram (lbrp/lirp, were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, we have adapted this lesser invoking pentagram ritual as an introduction ritual to the elemental earth principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the zelator grade. relax and perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say v

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

he only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 8:05 am as one is in the practicus gra/2the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

of the undines: terrible king of the sea, thou who hast the keys of the cataracts of heaven, and who enclosest the subterranean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring; thou who openest the sources of rivers and of fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of plants. we adore thee and we invoke thee! speak thou unto us, thy mobile and changeful creatures, in the great tempests of the sea, and we shall tremble before thee. speak unto us also in the murmur of limpid waters, and we shall desire thy love. o vastness! wherein all the rivers of being seek to lose themselves- which renew themselves ever in thee. o thou ocean of infinite perfection! o height which reflectest thyself in th

e only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental water principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the practicus gra fthe lesser ritual of the hexagram after learning to banish the elements, which is the purpose of the lbrp, one should learn to banish the planetary influences. the banishing ritual of the hexagram (brh) serves this purpose. l

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

rita. turn to the east. perform the analysis of the keyword. perform the rdthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:51 am lesser banishing ritual of the pentagram (lbrp) introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the orde

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

27/2004 7:53 am lesser invoking ritual of the pentagram (lirp) the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. this invoking pentagram ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

i ha-aretz, i open this temple in the element of earth. may the archangel uriel look with favor upon this ceremony! may the angel phorlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

elohim tzabaoth, i open this temple in the element of water. may the archangel gabriel look with favor upon this ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of th

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

of earth. may the archangel raphael look with favor upon this ceremony! may the angel chassan and the ruler aral be also in attendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the univ

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

s. terrible king of the sea, thou who holdest the keys of the cataracts of heaven, and who enclosest the subterraean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of the plants. we adore thee and we invoke thee. speak thou unto us, thy mobile and changeful creatures, in the great tempests, the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:59 am thou unto us, thy mobile and changeful creatures, in the great tempests, and we shall tremble before thee. speak to us also in the murmer of the limpid waters, and we

GOLDEN DAWN RITUALS B

h. the adept should take notice that an active-passive elemental relationship exists within the symbol of the pentagram. trace the kerubic sign of the element in the center of the pentagram. should you need to limit or confine the elemental energy as in talisman working, then draw a circle clockwise around the pentagram; otherwise, do not draw a circle around it. the basic rule is that thou shall invoke toward and banish from the point to which the element is attributed. m has a watery symbol, k. it is the container of rain and moisture. o is symbolized by the sign of e. e is the sign when the hot sun is most fiery upon the earth. n is represented by the symbol. it is a symbol of alchemical distillation. l hath the laborious b. the following manner is the correct way to trace the kerubic e

the pentagram is assigned certain hebrew divine names from the angelic tablets. this can be seen in the expanded diagram at the beginning of this lesson. these divine names must be vibrated with the invoking and the banishing pentagram. let the adept again be reminded that the enochian names are not vibrated without the presence of the tablet of union and the four watchtower tablets. remember to invoke the forces of the four elements in the four quarters, begining in the east, then moving to the south, the west and then the north, taking due care to complete the circle in the east. all invocations and banishings are to be opened and closed with the qabalistic cross. in some cases, certain other names that pertain to the quarter may also be vibrated. make certain that the following pentagr

GOLDEN DAWN RITUALS C C1

d from opposite angles on the tree. 8 for the first triangle begin with: for the second triangle begin with: saturn l luna y jupiter k mercury b mars f venus c venus c mars f mercury b jupiter k luna y saturn l note: l takes the place of the tud on the tree. a and the supernals are treated differently. method of invoking or banishing a the sun is treated in a different manner. when thou wishes to invoke the sun, all of the six invoking hexagrams of the planets must be traced in their regular planetary order. the symbol of a shall be traced in the center. for banishing a draw the banishing hexagrams of each planet in the regular order (not reverse order, and trace the symbol of a therein (see diagrams on pages 12 and 13) special consideration when invoking 5 the primary method of invoking a

rder. the symbol of a shall be traced in the center. for banishing a draw the banishing hexagrams of each planet in the regular order (not reverse order, and trace the symbol of a therein (see diagrams on pages 12 and 13) special consideration when invoking 5 the primary method of invoking and banishing 5 is the same with some important considerations. luna changes, so let the adept be certain to invoke or banish the correct aspect of luna. in most cases, the symbol of 5 should be traced thus: y. it symbolizes luna in her increase and is thus favorable. when traced thus: 2, it symbolizes luna in her decrease. this means limitation and restriction, which is not favorable. luna at the full moon is traced thus. at the new moon, it is a dark circle: 3. these last two forms are seldom employed

the symbol of 5 should be traced thus: y. it symbolizes luna in her increase and is thus favorable. when traced thus: 2, it symbolizes luna in her decrease. this means limitation and restriction, which is not favorable. luna at the full moon is traced thus. at the new moon, it is a dark circle: 3. these last two forms are seldom employed and are not good in most cases. should the adept desire to invoke the head of the dragon, the north node of the moon, caput draconis, let him/her trace it thus: p. the tail, cauda draconis, is traced thus: q. these forces are most easily invoked when the sun or moon is within them in the zodiac or in conjunction. remember, from your study of geomancy, p is benevolent, and q is malefic, except in very few cases. when invoking either of these two forces, th

workings as so many of the uninitiated, and give the 5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to the ritual. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the sephiroth, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate all the divine names of rtk, hmkj and hnyb. to invoke dsj, use the k hexagram, for hrwbg, f, for trapt, a, for jxn, c, for dwh, b, and dwsy and twklm

of air in the zodiac. l k y f b c this is water in the position of the zodiac. it has an affinity with the northern quarter. with each of these forms, the name atyrara is to be pronounced. the adept must be aware that there are six modes or ways of tracing each of these four forms. this will be determined by the particular planet that you are working with. in the lesser forms, thou can banish and invoke all of the planets. the traditional b.r.h. with the hexagram of l is used in general workings and unimportant operations. through the use of competent divination, the adept can determine which forms are to be invoked or banished. when performing the b.r.h. or the i.r.h. using the four forms, thou shall trace them beginning at the angle of the planet under whose regimen thou art working, fol

GOLDEN DAWN RITUALS D

licity. for example, in l, we would have b, and in o, we would have e. e would bring violent heat, the heat of summer. a, however, would be good for beginnings, of warmth and spring. i would be good for the waning of heat and the entering of the cool period of autumn. so again, it is important that the adept study the zodiacal natures in the outer order grade material, so that if he would want to invoke a particular elemental based on the zodiac, or in other words, infused with zodiacal energies, he can become more specific. this gives the adept many more specifics than it does for an outer order member, for the outer order member is only taught the elementals of m, l, n and o. the adept can actually create elementals that have the nature of b, the nature of e, the nature of l, etc. rememb

o consecrate the sections of the lotus wand. facing the quarter attributed to the particular band that you are consecrating, according to the horary or using the zodiacal wheel, repeat the invocation for each of the bands individually. be sure to observe the divine name, angelic names and letters specifically attributed to each one. begin with a and work your way down the band. it is important to invoke and enflame yourself in this consecration with as much energy and internal force that you can muster, for this will enliven your lotus wand. make sure you are holding the wand by the appropriate band while performing each individual invocation. during each separate invocation, hold the appropriate elemental tool in the left hand. for example, for a, you would be holding the lamp, for b, you

GOLDEN DAWN RITUALS ENOCHALL

rd might be magnified. ar: fan (v/ winnow/ van/ that/ so that. ar tabas: that govern. arac: subservient angel of fire angle of fire tablet. arb: according. arbiz: commanding angel of earth angle of earth tablet. arcacosgi: to vanne the earth. arcozior: that increase. ardza: commanding angel of air angle of air tablet. arfaolg: angelic king ruling in the north-north-east. argedco (meaning unknown; invoke) arinna/ arinnaq/ arinnap: senior of saturn on the fire tablet. arizl: angel, also known as arzl. arn: cacodemon of earth angle of water tablet. arp: conquer, also see zilodarp. arphe: descend. arsl: four lettered holy name of god, ruling the element of water. arth: gladness. arzl: angel, companion of rzla. kerubic angel of air angle of air tablet. arzulgh: name of an evil spirit, counterpa

GOLDEN DAWN RITUALS F

n, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of the circle and the cross (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons worthily represented by the glorious sun of trapt, i beseech thee to bestow upon this symbol of the rose and the cross, which i have formed to thy honor, and for the fur

d love, the most excellent virtues, by the divine name of hwhy, and the great name of tudw hwla hwhy. deign, i beseech thee, to grant that the great archangel lapr, and thy mighty angel lakym may, with their power, strengthen this emblem, and through the sphere of the splendid orb of shemesh, may confer upon it such power and virtue, as to lead me by it towards the solution of the great secret. i invoke lapr, great archangel of trapt and lakym ruling the sun to aid and empower me in this work of art" step 9 let the adept recite the following from the book of genesis "and a river nahar went forth out of eden to water the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of the planets over the white portion of the rose cross. the hexagrams shou

GOLDEN DAWN RITUALS G

9 let the adept hold the lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being consecrated a circle followed by the appropriate spirit pentagram and the appropriate invoking pentagram for that particular element. this should almost be an imaginary astral type of experience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and angelic names already engraven or painted upon the implement. be certain to vibrate the names with full meaning and intensity. draw the hebrew letters and sigils over the implement in the air with the lotus wand, holding the wand by the appropriate band (it is appropriate for the adept to place the names of the divine, the angelic names, and the hebrew spelling on a separate

ayest judge it to be capable in all works of the nature of (name of the element, so that in it, i may find a strong defense and a powerful weapon wherewith to rule and direct the of the elements" step 12 let the adept take up the sword, trace over the implement in the air the hexagram of l, and recite the following invocation to the six seniors "ye mighty princes of the (name of the quadrangle, i invoke thee who art known to me by the honorable title and position and rank of seniors. hear my petitions o ye mighty princes, the six seniors of the (name of quadrangle, of the quarter of (name of the element) who bear the names of_(names of the six seniors of the appropriate element. 6 l m o n laidrom habioro aaetpio lsrahpm alhctga ahaozpi aapdoce slgaiol aczinor aaozaif adoeoet saiinou ahmlic

GOLDEN DAWN RITUALS J

that in this event i will not abuse the great power entrusted to me. jxn: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self-seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. dwh: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating, nor tale-bearing, whereby strife and ill-feeling may be engendered. 3 dw

GOLDEN DAWN RITUALS K

ating "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 depths of the universe, hear thou the voice of fire" chief adept (on reaching the south, he faces south, and makes with the cross the invoking pentagram of fire, saying "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south (chief adept replaces the cross on the lion. takes the cup, goes to the west, sprinkles water, and circumambulates with sol, saying) 3 "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud, resounding sea (on reaching west, he faces west, and makes the invoking pentagram of water with the

ion. takes the cup, goes to the west, sprinkles water, and circumambulates with sol, saying) 3 "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud, resounding sea (on reaching west, he faces west, and makes the invoking pentagram of water with the cup, saying "empeh arsel gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west (replaces the cup on eagle's head. takes the dagger and strikes forward with it, then circumambulates with sol, repeating "such a fire existeth, extending through the rushing of air, or even a fire formless, whence cometh the image of a voice, or even a flashing light, abounding, revolving, whirling forth, crying aloud (on reaching the east, he st

es with sol, repeating "such a fire existeth, extending through the rushing of air, or even a fire formless, whence cometh the image of a voice, or even a flashing light, abounding, revolving, whirling forth, crying aloud (on reaching the east, he strikes forward with the dagger, makes invoking air pentagram, and repeats "oro ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watchtower of the east (replaces the dagger on the head of the man. takes the chain, goes to the north, raises it on high, shakes thrice, circumambulates with sol and says "stoop not down into the darkly splendid world wherein lieth continually a faithless depth, and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding a black, ever-rolling

id world wherein lieth continually a faithless depth, and hades wrapped in gloom, delighting in unintelligible 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

n the chain and is fastened to the cross by the fourth and fifth adepts) chief adept "upon this cross of obligation, i freely and unasked, on behalf of the second order, do hereby pledge myself to the due performance and fulfillment of the respective clauses of the oath taken by each member on the cross of suffering at his admission to the grade of adeptus minor" chief adept (while still bound "i invoke thee, the great avenging angel hua to confirm and strengthen all the members of this order during the ensuing revolution of the sun to keep them steadfast in the path of rectitude and self-sacrifice, and to confer upon them the power of discernment, that they may choose between the evil and the good, and try all things of doubtful or fictitious seeming with sure knowledge and sound judgment

GOLDEN DAWN RITUALS SADD

illustrates the letters of the tetragrammaton as they are attributed to the four watchtowers in specific detail. make certain to examine the arrows closely to better understand the order of reading the hebrew letters. thou shall not confuse the hebrew letters with the order of the angelic names on the tablets. like english, these names are always read from left to right, for to do otherwise is to invoke evil forces and caco demons. key of attributions w h attribution of the great name to the four lesser angles 23 let the following diagrams aid thee in comprehension of the tetragrammaton on the tablets as well as their pyramidal nature. thou will remember that in the 4= 7 grade the pyramid was the admission badge of the 28th path. the pyramid, having a square base and four sides, is compose

GOLDEN DAWN RITUALS T

of l and all invocational work in this quadrant. key 15: utilize to activate o of l and all invocational work in this quadrant. key 16: utilize to activate m of o and all invocational work in this quadrant. key 17: utilize to activate n of o and all invocational work in this quadrant. key 18: utilize to activate l of o and all invocational work in this quadrant. example of workings: example 1: to invoke hcoma: step one- key 1 (activates entire tablet of union) step two- key 2 (activates the spirit forces of e.n.h.b) step three- key 4 (activates hcoma on the tablet of union) example 2: to invoke the m angle of the m tablet: step one- key 3 (only) example 3: 5 to invoke the lesser angle of l on the o tablet: step one- key 6 (thou shall always read the key of the tablet first, not the sub-ang

GOLDEN DAWN RITUALS T3

of l and all invocational work in this quadrant. key 15: utilize to activate o of l and all invocational work in this quadrant. key 16: utilize to activate m of o and all invocational work in this quadrant. key 17: utilize to activate n of o and all invocational work in this quadrant. key 18: utilize to activate l of o and all invocational work in this quadrant. example of workings: example 1: to invoke hcoma: step one- key 1 (activates entire tablet of union) step two- key 2 (activates the spirit forces of e.n.h.b) step three- key 4 (activates hcoma on the tablet of union) example 2: to invoke the m angle of the m tablet: step one- key 3 (only) 5 example 3: to invoke the lesser angle of l on the o tablet: step one- key 6 (thou shall always read the key of the tablet first, not the sub-ang

GOLDEN DAWN RITUALS U3

ed into error. 3 u5 there is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. therefore, it is that, in thy occult working, thou art advised to invoke the divine and angelic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the allpotent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences of the forces of the macrocosmos. se

GOLDEN DAWN RITUALS VENUSZAM16

apped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke kether, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise, sole eternal and sole merciful one, be the praise and glory forever, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mystery. not un

irits of fire, adore your creator" step 6 still facing south, vibrate very powerfully the sixth enochian key, invoking the line bitom from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of elohim and in the name of yhvh tzboath, i command ye, o ye dwellers in the realm of fire, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of nogah" step 7 go to the appropiate dirtection to begin the supreme invoking ritual of the venus hexagram. perform the keyword in the east. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of venus. say "o thou divine one, who

st us to overcome all obsticles of both a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of yhvh tzboath, to consecrate in due ceremonial form this venus talisman. and i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of netzach witness my solemn pledge" step 15

. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the name of yhvh tzboath" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name yhvh tzboath. descend, i beseech thee, through my being to manifest unto me the desire for the divine and passion and that prodigality of spirit which are the characteristics of nogah so that in the enhancement of my true spiritual nature i may continually aspire unto thy glory and grace. grant unto me the power and help of thy great archangel haniel who is the righteousness of

me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel haniel who rules over the divine realm netzach, that he may command to my assistance the choir of angels, those lesser gods, the elohim, that they may consecr

GOLDEN DAWN RITUALS Z2

isible appearance. then, the magician sites the mystic words. r. saith the magician, as light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation. he then takes up the sigil stands to the east of the altar, and faces west. he then rehearses a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, that they shall force him to manifest himself unto visible appearance. 6 he then places the sigil between the pillars, himself at the east facing west, then in the sign of the enterer does he direct the whole current of his will upon the sigil. thus, he continueth until such time as he shall perceive his will power to be weakening, when he protects himself from the reflex of the current by

magician shall see the visible manifestation of that spirit s presence, he shall quit the station of the hierophant and consecrate afresh with n and with o, the sigil of the evoked spirit. s. now the master of evocations removes from the sigil the restricting cord, and holding the free sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, by and in the names of.,i do invoke upon thee the power of perfect manifestation unto visible appearance. he then circumambulates the circle thrice holding the sigil in his right hand. t. the magician, standing in the place of the hierophant but turning towards the place of the spirit and fixing his attention thereon, now reads a potent invocation of the spirit unto visible appearance, having previously placed the sigil on th

irresistible. then say the mystic words, khabs, am pekht, etc. r. saith the magician, as the light hidden in darkness can manifest therefrom, so halt thou become irresistible. he then takes up the talisman or the material basis, stands to the east of the altar, and faces west. then shall he rehearse a long conjuration to the powers and spirits immediately superior unto that one which he seeks to invoke, to make the telesmata powerful. then, he places the talisman or material basis between the pillars, himself at the east, facing west, then in the sign of the enterer, does he project the whole current of his will upon the talisman. thus he continueth until such time as he shall perceive his will power weakening, when he protects himself by the sign of silence, and then drops his hands. he

then to take back the talisman to between the pillars, and repeat the former process, then assuredly the light will flash. now, as soon as the magician shall see the light, he shall quit the station of the hierophant and consecrate afresh with n and with o. s. this being done, let the talisman or material basis have the cord removed, smite it with the sword and proclaim, by and in the names of, i invoke upon thee the power of. he then circumambulates thrice, holding the talisman or material basis in his right hand. t. the magician, standing in the place of the hierophant, but fixing his gaze upon the talisman or material basis which should be placed on the ground within the circle, should now read a potent invocation of some length, rehearsing and reiterating the divine and other names con

he neophyte as may be. now, address a solemn invocation and conjuration by divine names etc, appropriate to render the form fitting for thy transformation therein. q. remaining east of the altar, address the form, child of earth, etc, endeavoring now to see it physically. then at the words, we receive thee, etc, he draws the form towards him so as to envelop him, being careful at the same time to invoke the divine light by the rehearsal of the mystic words. r. still keeping himself in the form of the magician say, before all magical manifestation cometh the knowledge of the divine light. he then moves to the pillars and gives signs, etc, endeavoring with the whole force of his will to feel himself actually and physically in the shape of the form desired. at this point, he must see as if in

GOLDEN DAWN RITUALS Z3

ve, the doing away with pettiness and of too much self-concentration, allowances for the weaknesses of others within limits, and shunning resolutely anything in the nature of slander. so, in the grip of the neophyte, the initiates meet hand to hand and foot to foot in the true greeting of a brother or sister, and not in the veiled hostility of an enemy. for, in the working of the inner, where all invoke the same forces in the same manner, he/she becomes unsympathetic with the rest, separates himself or herself from them, and though he/she weakens the combination of working, he/she still more certainly attracts upon him/herself a reflex current from the avengers of evil. the name of the god of silence which is the grand word of this grade also represents the silence of the sacred mysteries

GOLDEN DAWN RITUALS ZAM10

ahel- peh kah-ee-ess bee-ah oh-zohd-oh-en-goh-en. lah-peh noh-ah-en teh-rohef koh-ar-ess tah geh oh kuh mah-nee-en ee-ah-ee-doh-en. toh-ar-zohd-oo goh-heh el. zohd-ah-kah-ar ee-kah kah noh-koo-oh-deh. zohd-ah-em-rah-en mee-kah-el-zohd-oh oh-deh oh-zohd-ah-zohd-em vah-reh-el-peh. lah-peh zohd-ee-ar ee-oh-ee-ee-ah-deh" 4 step 6 pause and feel the invoked force. step 7" in the name of hwchy,hcwhy, i invoke the power of the recording angel. i adjure thee, oh light invisible, intangible, wherein all thoughts and deeds of all men are written. i adjure thee by thoth, lord of wisdom and magic, by harporcrates, lord of silence and of strength, the god of this mine operation, that thou leave thine abodes and habitations to concentrate about me, invisible, intangible, as a shroud of darkness, a formu

r and the circulation of the body. seal the energy by drawing a rose cross before you. step into it. step 11 assume the god form of hoorpokratist. say "hoorpokratist, thou art lord of the silence. hoorpokratist, thou art lord of the sacred lotus. o thou, hoorpokratist, thou that standest in victory on the heads of the infernal dwellers of the waters wherefrom all things were created, thee, thee i invoke, by the name of hyha and the power of alga. oh thou divine babe in the egg of blue, lord of defense and silence, thou bearest the rose and cross of life and light! thee, thee i invoke for my exaltation to that light. oh ye divine one who is the hope of man's immortality, come unto me and aid me. behold! he is in me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmame

erform the analysis of the keyword and the qabalistic cross. formulate the black egg around you, and imagine the results of success. say" let the shroud of concealment encircle me at a distance of eighteen inches from the physical body. let the egg be consecrated with o and n (place the o and n on either side of you "o auramo-oth and thaum-aesh- neith, ye goddesses of the scales of the balance, i invoke and beseech you, that the vapors of this magical n and this consecrating m be as a basis on the material plane for the foundation of this shroud of art" step 14 formulate the shroud mentally. say "i, of the rosea rubea et aurea crucis, do hereby formulate to myself the blue-black egg of hoorpokratist as a shroud of concealment that i may attain knowledge and power for the accomplishment of

enfold me as an unseen guard and shroud of utter silence and of mystery. in and by the names hyha, alga, and \yhla hwhy, i conjure thee. in and by the name exarp, in and by the name hcoma, in and by the name nanta, in and by the name bitom, those holy names of the sacred tablet of union, in the name of \yhla hwhy, which rules the divine darkness. in and by the name of horporcratist, i conjure and invoke this shroud of concealment. by your deep purple darkness, and by the white brilliance of the genius about and within me, i invoke ye and conjure ye. i exorcise ye potently. i command and constrain ye. i compel ye to absolute, instant, and complete obedience, and that without deception or delay. for the light of my genius is upon me, and i have made hwhy my hope gather, ye flakes of astral l

eature of the creative darkness of spirit, formulate thou about me. i command thee by the name of hwchy. come unto me, shroud of darkness and of night. i conjure ye, o particles of spiritual darkness, that ye enfold me as an unseen guard and as a shroud of utter silence and of mystery. in and by the names hyha, alga and \yhla hwhy, i conjure thee. in and by the names exarp, betom, hcoma, nanta, i invoke thee. in and by the names exarp, betom, hcoma, nanta, i constrain thee. by the deep purple darkness of the eternal spirit of life, and by the white brilliance of the genius within me, i invoke ye and conjure ye to absolute and instant obedience, without deception or delay. for the crown of my father is upon me, and in hwhy is my trust. gather, ye flakes of astral light, and shroud my form i

GOLDEN DAWN RITUALS ZAM11

the blood of my self sacrifice. grant thine aid unto the highest aspiration of my soul in the name of the lord of the universe and in the divine name of \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. in thy holy name send forth thy archangel layqpx. oh layqpx, i invoke thee now in the name of \yhla hwhy. thou who art prince of spiritual initiation through suffering and of strife against evil. aid me, i beseech thee, to transcend the evil and obstacles of the qlippoth. for the contending forces of laymwat would have me divided within myself and against my brothers of the red rose and the cross of gold \aygwu would steal me from my true will and prevent me

ost unto you, the lady of light, thou holy and beautiful shekinah, and i would be lost in the night, seduced by the darkness of tylyl. oh layqpx, in the name of \yhla hwhy guard and aid me in my quest of light, lest i be consumed by my own inward evil and the forces of darkness that would stand guard against my potential. send forth the strong and mighty one of the sphere of yatbc. o ye \ylara, i invoke thee by the name potent and powerful \yhla hwhy, the divine ruler of your realm. by the name of layqpx, your mighty archangel of hidden light, aid me with your power, in your office to place a veil between me and the lower and outer worlds, leaving me beyond the touch and reach of the qlippoth and their unholy poison. let it be a veil woven from that silent darkness which surrounds your abo

ritten upon high and my genius stand in the presence of the holy one, blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yourself from your own nephesch through your ruach. vibrate your power name (motto) into the creation of this form. step out of it and then go to the altar in the west facing east and look at yourself. 4 invocation of hru "i invoke thee by the divine name of iao, thou great angel hru, who art set over the operations of secret wisdom as the sphinx is set over the land of egypt. strengthen and establish very honored frater/soror_ in his search for divine light. build and strengthen his will and neschamah to aid him in the accomplishment of his true will and the great work. touch him/her now with thy angelic hands so tha

cause thou cometh in peace. dwell within that sacred land that far off travellers call naught! be at peace with all the world, remain clothed in the light of purification, dwell within the heart of thy lord ynda forever and ever" step 8 now turn westward facing the altar, kneel, and say: 5 "oh lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this traveller of the night who now kneeleth before thee, and grant unto him, the highest aspiration of his soul, to the glory of thy name. amen" step 9 stand up and walk your spirit form to the altar facing east. visualize your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defi

the value of selfsacrifice so that he/she shrinks not in the hour of trial, but that thus his/her name may be written on high and his/her genius stand in the presence of the holy ones" step 17 go to each quarter and make the grade sign of that quarter following each one with the sign of osiris slain and risen. move back to the altar and say "and now, in the name and powers of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and i solemnly charge ye by the divine names hwchy, hcwhy to guard this spirit and the sphere of very honored frater/soror, and keep far from him all evil and the unbalanced that they be not allowed to penetrate to his spiritual realm. inspire and sanctify him so that he may be a light into the body and the lantern of illumination guiding in

GOLDEN DAWN RITUALS ZAM12

te you all, you glorious beings of the great northern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of this holy eucharist" all make the zelator grade sign" first adept (moves to the east facing east "all kneel. oh lord of the universe, the vast and mighty one, ruler of the light and the darkness. we adore thee and we invoke thee. thou who art all powerful and beyond all things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both p

GOLDEN DAWN RITUALS ZAM13

f" chief adept "the symbol of suffering is the symbol of strength. as brothers and sisters of the inner light, let us vow always to be strong, for we are the inheritors of a dying world. as we give up ourselves and our hearts, we become the heart of yehashuah, the glory of tiphareth, the reflected light of kether. we shine light on the world, thus giving it life. now, in the divine name of iao, i invoke the great avenging angel hua to lay thy hand upon the aspirant as he/she repeats the solemn obligation of our hidden and secret fraternity of the red rose on the golden cross" obligation "kether: i frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure an

t in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be engendered. yesod

s light in whom only is being and who alone can say i am, beginner of movement, life in all things. thou who filled the infinite universe with thy essence, thou art glorified forever and ever. amen (all rise) all "iao" third adept "let the divine light descend (perform the s.i.r.p. or watchtower) third adept (faces east and vibrates the divine names and kings of each of the watchtowers saying "we invoke ye angels and kings of the watchtowers. be here now and partake of this ceremony of the rosea rubea et aurea crucis. ye mighty and glorious angels of the watchtowers, gather about us now, fill us with thy presence, come upon us, for with yehashuah we have died upon the cross and with him we have risen in the light" all "i am he the bornless spirit having sight in the feet, strong and immort

GOLDEN DAWN RITUALS ZAM14

bsorb into the infinite, or to be united with his/her chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labor and heroism of incarnation on this planet or another, or in any star, or aught else, unto_(his/her name_ may there be granted the accomplishment of his/her true will" step 9 go to the altar, and visualize the deceased at the east facing west. step 10 "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish_(his/her name_ in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-h

herein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 17 turn and look west, raising eyes. step 18 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "i come in the power of light. i come in the light of wisdom. i come in the mercy

alue of selfsacrifice so that he/she shrink not in the hour of trial. but that thus his/her name may be written upon high and his/her genius stand in the presence of the holy ones in that hour when the son of man is invoked before the lord of spirits and_(his/her name_ stands in the presence of the ancient of days" step 28 go to the altar "and now in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of_(his/her name. keep far from him/her all evil and the unbalanced that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being and there receive the vision of the clear light, and thus accompli

GOLDEN DAWN RITUALS ZAM16

rapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formula of the middle pillar, and invoke rtk, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise, sole eternal and sole merciful one, be the praise and glory forever, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mystery. not unto

he west, spirits of n, adore your creator" step 6 still facing west, vibrate very powerfully the fourth enochian key, invoking the line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of twabx \yhla and in the name of la, i command ye, o ye dwellers in the realm of n, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of qdx" step 7 go to the east to begin the supreme invoking ritual of the jupiter hexagram. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of k. say "o thou divine one, who dwellest in the majesty and love of dsj, the fourth se

order that spiritual vision may be mine, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of dsj which i hav

lisman. aid me with your power that i may cause the great angel layphy to give life and strength to this creature of talismans in the name of la, ab" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name la. descend, i beseech thee, through my being to manifest unto me the wisdom and love and that prodigality of spirit which are the characteristics of qdx so that in the enhancement of my true spiritual nature i may continually aspire unto thy glory and grace. grant unto me the power and help of thy great archangel layqdx who is the righteousness of thy sphere. layqdx, command, i

re me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel layqdx who rules over the divine realm dsj, that he may command to my assistance

GOLDEN DAWN RITUALS ZAM18

se name is death and inscrutable, be thou favorable unto us in thine hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest

y region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 14 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in the light of wisdom. i come in the m

so that he/she shrink not in the hour of trial, but that thus, his/her name may be written upon high and his/her genius stand in the presence of the holy ones in that hour when the son of man is invoked before the lord of spirits and his/her name in the presence of the ancient of days" step 23 go to the west facing east behind the altar "and now, in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of (state your earthly name/ osiris. keep far from him/her all evil and the unbalanced, that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being and there receive the vision of the clear ligh

GOLDEN DAWN RITUALS ZAM20

mambulate in the path of a, saying "and when, after all the phantoms have vanished, thou shalt see that holy and formless o, that o which darts and flashes through the hidden depths of the universe, hear thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of the lion's head. say "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south" step 4 replace wand on altar, take cup and go west. sprinkle to the west and circumambulate temple in the path of a, saying "so therefore, first, the priest who governeth the works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle with n, make invoking water pentagram and the sign of the

go west. sprinkle to the west and circumambulate temple in the path of a, saying "so therefore, first, the priest who governeth the works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle with n, make invoking water pentagram and the sign of the eagle's head. say "mph arsl gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west" step 6 replace cup, take dagger, strike towards east, and circumambulate in the path of a, saying: 4 "such a o existeth, extending through the rushings of m, or even a o formless, whence cometh the image of a voice; or even a flashing light, abounding, revolving, whirling forth, crying aloud" step 7 on reaching east, strike forward with dagger, m

ying: 4 "such a o existeth, extending through the rushings of m, or even a o formless, whence cometh the image of a voice; or even a flashing light, abounding, revolving, whirling forth, crying aloud" step 7 on reaching east, strike forward with dagger, make invoking air pentagram and the sign of the head of the man. say "oro ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watchtower of the east" step 8 replace dagger. take pantacle, go to the north, shake thrice, and circumambulate in the path of a, saying "stoop not down into that darkly splendid world where in gloom, delighting in unintelligible images, a black, ever rolling abyss, ever espousing a body unluminous, formless and void" step 9 reaching the north, shake pantacle thrice and

"stoop not down into that darkly splendid world where in gloom, delighting in unintelligible images, a black, ever rolling 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 th

selfhood from nothing. live thou in me and bring me unto that self which is in thee. amen. i desire the attainment of the knowledge and conversation of my higher and divine genius, the summum bonum, true wisdom and perfect happiness, the power of true, inner alchemy" step 15 return to the west of the center altar. kneel west of the altar, and while aspiring strongly say "in the divine name iao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the beloved one, let thy shadow be over me. thy name is death, it may be, or shame or love. 7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may

GOLDEN DAWN RITUALS ZAM21

ose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and dedicated members of the r.r. et a. c. and the hermetic order of the golden dawn in the outer. in addition, it is to aid us in (state any other purpose. before we dare proceed into such an operation, it is necessary that we should invoke the divine aid and assistance without which our work would be totally in vain. let us kneel down and pray (all kneel) chief adept "from thine hand, oh lord, cometh all good. from thine hands flow down all grace and blessing. the characters of nature with thy fingers thou has traced, but none can read them unless he hath taught in thy school. therefore, even as servants look unto the hands o

ur right michael. in the sign of the head of the ox (draws taurus symbol. and on our left auriel (second adept draws invoking pentagrams, of each element in each quarter using lotus wand, starting in the east) chief adept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secrets of divine light (perform rending of the veil (

dept last in line (everyone resumes positions, chief adept moves to east and everyone performs the adoration to the lord of the universe (chief adept moves to the west of the altar of the universe) 6 invocation to the higher chief adept "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee

voke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the univer

ss godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its salamanders to protect now this holy temple of fire from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of fire to create a wall of i

GOLDEN DAWN RITUALS ZAM22

the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until the sensation of the divine force is present within the ruach, nephesh and the g uph. let the adept take as much time as necessary to contemplate the higher and divine genius. when the adept is ready to proceed, recite the following prayer "unto thee sole wise, sole eternal and sole merciful one, be the praise and glory forever. thou who hath p

d by the kerubic band of e,begin tracing the whorl. say: in the name of edlprnaa, great king of the south, spirits of o, adore your creator! make the 4=7 grade sign. step 6 move back to the east between the pillars, facing west. say: in the name of twabx hwhy and in the name of \yhla, i compel and command ye, ye spirits of o, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge and empower this magical talisman of cmc. 5 a invocation step 1 facing east, perform the qabalistic cross and the supreme invoking ritual of a. close with the analysis of the keyword. step 2 return to the altar so that the altar is between the operator and the previously ascertained position of cmc. recite the following: o thou divine one who dwellest in the maje

e mine, and that it shall help me overcome all obstacles of both a spiritual and material nature so that i may be enabled to do the great work! step 8 pick up the talisman and place it at the foot of the cubical altar. say: i, frater/soror, do solemnly pledge myself in the name of tudw hwla hwhy, to consecrate in due ceremonial form this a talisman, and that i assert that with divine aid, i shall invoke the intelligence, laykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, power and spirit may be imparted to this talisman to the end that i may be able to perform the great work and that i may be better enabled to aid my fellow human beings. may the powers of a and the holy one, blessed be he, witness my pledge. step 9 place the talisman on t

irection of laykn, which is fully and 8 completely in conformity with my will, the spirit of a, trws, may empower and fortify this a talisman in the name of tudw hwla hwhy! step 10 go now to the east of the altar between the pillars and face west. place your left hand upon the talisman, and hold your sword erect over it (pommel down, blade up. say: hwchy, thou who art the spirit of c, manifest, i invoke thee in and by the name of hyha and hwhy. i beseech thee to manifest unto me the light of perfection and the self sacrifice of my soul in beauty and harmony which is trapt. may my spiritual nature be enhanced by thy light of perfection which is a reflection of rtk. teach me to aspire to thy glory and grace. grant unto me, in the name of tudw hwla hwhy, and in the name of hwchy the power and

es of the balance. thou hast known me, pass thou on to the cubical altar of the universe. step 6 cover the talisman, bring to the cubical altar, and place it within the white triangle. leave the cord bound, but remove the black cover. move to the east, place left hand on the talisman with right hand holding sword. retrace all sigils (point upward, pommel downward. say: thou intelligence, laykn, i invoke thee in the divine names tudw hwla hwhy, in the letters i.n.r.i, in the grand word hwchy, and the concealed word lvx. thou who art the holy one, blessed be he, the reflected light of rtk, the beauty of the divine, the heart of etzchayim, lift me up, i beseech thee, and manifest through me thy power, grace and generosity of spirit. grant unto me the mighty power and hope of the mighty archan

GOLDEN DAWN RITUALS ZAM24

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 neophyte grade) kerux (goes to northeast of the altar "hekas hekas este be beloi" hierophant (goes to the east "i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" hierophant "khabs" hiereus "am" hegemon "pekht" hiereus "konx" hegemon "om" hieroph

GOLDEN DAWN RITUALS ZAM4

elemental colors. this will require much more work, but will give you more elemental control, whereas the white letters on black will elevate you spiritually and be of great service to the zelator adeptus minor in the overall achievement of the great work. step 4 pronounce the name slowly, vibrating it a minimum of seven times, though more would be better. make the letters flash and glow. step 5 invoke the telesmatic image of rah ynda in your sphere of sensation. make certain the image fills your entire universe (see lesson on telesmatic images) step 6 continue by the formula of the middle pillar vibration method, then absorb the image into yourself, seeing only the flashing letters. step 7 now breath deep, and absorb the name as well. open yourself up to images, thoughts and feelings. al

mula of the middle pillar vibration method, then absorb the image into yourself, seeing only the flashing letters. step 7 now breath deep, and absorb the name as well. open yourself up to images, thoughts and feelings. allow the energy to be totally infused in your body. also, make certain you are glowing with divine white brilliance when you formulate the telesmatic image, for to not do so could invoke an adverse energy. step 8 banish by the way of the l.b.r.p. and b.r.anthe bornless middle pillar 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 notes on the bornless middle pillar exercise by g. h. frater p. c. a. the bornless middle pillar is designed to equilibrate the elements within the sphere of sensation under the divine rulership of spirit. in the bornless middle pillar exer

GOLDEN DAWN RITUALS ZAM7

the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. the god form of thoth 3 "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee

oke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the univer

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

in the northern hemisphere) to the north pole of the celestial sphere: this instinctively suggests a straight, upright post. but that would be an oversimplification. in the mythical context it is best not to think of the axis in analytical terms, one line at a time, but to consider it, and the frame to which it is connected, as a whole. as radius automatically calls circle to mind so axis should invoke the two determining great circles on the surface of the sphere, the equinoctial and solstitial colures.6 these colures are the imaginary hoops, intersecting at the celestial north pole, which connect the two equinoctial points on the earth s path around the sun (i.e. where it stands on 20 march and 22 september) and the two solstitial points (where it stands on 21 june and 21 december. the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

of truth by all those who live beneath it" the following is a translation of chapter cl.xxxv of the book of the dead. it can be used as an invocation when dealing with watchtower squares presided over by the god osiris: this is a prayer to osiris-khenti-amenti("osiris, the initiator of amentet, un-nefer('beautiful one, who is in abydos. it is to be spoken by one who is truth-speaking in order to invoke the divine lord and go forward for ever. one must say the following: he who exists throughout eternity is the divine lord of lords, and the divine king of kings, and the sovereign god of gods, who gives new life to us. you stand over both gods and raen. you will make a throne foz those who have entered finto the magical universe, and those who periodically praised images of your ka will pas

eyes were relased i saw an 81 outline around the tabla which could have been ita astral counterpart. when my eyes were focused, 1 scrw only the table. summary: lnconclusive. 1 probably saw the astral counterpart of the table but can not be sute. suggestions: 1 needto try this esercise again while standing.my mirad wandered tonight and 1 had a hand time concentrarting. 82 invocation vs evocation i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. aleister crowley, libersamekh i invokeye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the secrets of the

place of the spirit. aleister crowley, libersamekh i invokeye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the secrets of the light divine. the golden dawn's watchtower ceremony technically, to invoke means to "call in" whereas to evoke means to "call forth" under normal circumstances you will invoke a deity when you want to assume its identity. you will evoke a deity when you want to communicate with that dei ty whi le retaining your own serse of identity. a circie should be drawn around you to protect you during an operation as well as to symbolically remirad you that you are a microco

u will be able to embody the energy or virtue of the deity evoked into: 1. a talisman. 2. any magical instrument or weapon. 3. a sacrament such as a wafer, or wine which can be consumed into your body or the body of another. 84 three primary methods of invocation inaoke me under my stars! the book of the law, chapter 1, verse 57 as a magician, you will have recourse to three main ways in which to invoke a deity. these are: 1. devotion this is the way of the heart. sincere devotion to a deity, calling on the divine narre, mantras, japa, and filling your mirad with the known divine qualities and attributes will, in time, bring about a confrontation with that deity. this is the safest method, but also the slowest. study crowley's liber astarte for details of this method. this method is the we

eme aduration. aleister crowley, magick in theory and practice the objective of an invocation is for you to identify yourselftemporarilywith the deity. the only magical instrument truely needed for an invocation (or evocation) is the wand (this is explained in enochian magic. however, a cup can be used for invocation (to unite) and a sword for evocation (to keep separate. in order to successfully invoke an enochian deity, a degree of samadhi (an advanced stage of transcendental meditation) is required. an outline of the primary stages is given below. 1. the form. first the symbolic forro of the deity must be carefully studied cantil you can hold a steady image in your mind. the attributes of the deity must be contemplated while you assume his form. 2. the voice. then you will hear the voic

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

e psychologists and psychotherapists as well, however, to pay closer attention to ceremonial magic. through rituals like magical evocation, ceremonial magic has a great deal to offer psychology as well, especially regarding technique and methodology. safety in evocation rituals until this point, every ritual in the present book has appeared so that the solitary practitioner may easily and readily invoke and banish each magical force without the aid of a magical order. this chapter includes only one ritual, however. the solitary practitioner, if he or she has performed each of the preceding rituals in this book, should have no problem in adapting the following ritual to work, in turn, with each of the averse forces, by employing the hierarchies given within each of the invocation rituals, t

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

under-current of the unsatisfied, disconsolate: they do not rightly know how to turn their glorious gifts to account, they always require to lean upon men. not only do they seek to renovate their race by intermarriage with mankind, they also need the counsel and assistance of men in their affairs. though acquainted in a higher degree than men with the hidden virtues of stones and herbs, they yet invoke human aid for their sick and their women in labour (pp. 457. 492, they borrow men s vessels for baking and brewing (p. 454 n, they even celebrate their weddings and hightides in the halls of men. hence too their doubting whether they can be partakers of salvation, and their unconcealed grief when a negative answer is given. 1 bruder rausch (friar rush) a veritable goblin, is without hesitat

GRIMOIRE OF TURIEL

defence of our lord jesus christ. amen. the secret grimoire invocation for sunday (sol: come, heavenly spirits who have the effulgent rays of the sun, luminous spirits who are ready to obey the power of the great tetragrammaton, come and assist me in the operation that i am making under the auspices of the grand light of day whicb the eternal creator hath formed for the use of universal nature. i invoke you for these purposes. be favourable and auspicious to what i shali ask in the name of amioram, adonai, sabaoth. the secret grimoire invocation for monday (moon) haste ye sublime and intelligent genil who are obedient to the sovereigu arcana, come and assist me in the operation that i undertake under the auspices of the grand lumiriary of the night. i invoke you to this end and implore you

ully, willingly to show unto me those things which i shall demand or require of him, and truly execute my desires. nevertheless, o most holy god, thy will and not mine be done, through jesus christ our lord. amen. the secret grimoire invocation :i i call upon thee, sachiel, castiel, and asasie, in the name of the father, and of the son, and of the holy ghost, blessed trinity, inseparable unity, i invoke and entreat thee, sachiel, castiel, and asasiel, in this hour to attend to the words and conjurations which i shall use by the holy names of god, el, elohim, elohe, eeoba, sabaoth, elion, eschiros, adonay, jay, tetragrammaton, saday; i conjure and excite you by the holy names of god, hagios, otheos, ischyros, athanatos, paracletos, agla, on, alpha and omega, ausias, tolimi, elias, irnos, an

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

o beliefs, but should supplant them with knowledge or a frank admission that he does not know.(see knowledge. birth.mystically, birth occurs when the animal body takes its first breath of life. then the body becomes a conscious being. birth is the opposite phase of the passing of the breath (and consciousness) which is falsely called death.(see death. black magic.the erroneous belief that man can invoke supernatural powers which he considers demoniacal and satanic in order to do his evil bidding. such so-called "black arts" are usually motivated by the intent to inflict harm upon others. black magic depends upon the false premises of primitive reasoning. the only person who is harmed by it is the one who believes that such a power exists and that it can affect him. actually, if harm does o

HAMIL THE ROSICRUCIAN SEER

ed to my papers upon the table, and i askedifi should make thetitlepage of my 'arcana magica' similar, at which he again nodded. i then asked when he would appear again. he then pointed to the clock on the mantelpiece and turned his finger round a numberoftimes. i asked himifhemeant this day week. he nodded and departed. 10.20p.m.odie4th]an.,1857ip.m. emma and i were conversing without meaning to invoke, when e. proposed inspecting the dresser crystal, and upon taking it up, it immediately clouded without invoking, and she said:'nowthe book'scoming-itcomes in very slowly, from theindwellersof theworldof spirits133every convenient opportunity.thems duly appeared in the mirror prepared for its reception, and my seeress copied it first in pencil, and afterwards in colours. unhappily, my seer'

e days on which he will appear, and also the days on which you may see othervisions-askhim to become the guardian spirit of your crystal to prevent any evil spirit from appearing, and to give you timely notice of anything about to happen to you that you may prevent it, or that he may prevent it foryou-thisdone dischargehim-heshould not be kept more than half an hour at the first meeting. when you invoke him the next time call 3 times before you ask any questions if after that he does not vanish you may perfectly rely uponhim-afterthe first time you may keep him as long as suits your convenience andhis-ifhe wishes to leave he can do so withoutdischarge-butbe careful that youalwaysuse a discharge after having finished off a sight. in. invoking atmospheric spirits or a spirit of an inferior d

kened and my planet and the celestial characters thereof and principally by this seal binding most solidly. in witness of which guilty person he commanding i have signed this present obligation with mine own seal to which ialwaysstick close."thename of the person who wishes to obtain the spirit in the crystal.ro6therosicrucianseertheoperator must have the seal and character of the spirit he would invoke. also the pentacle and character of the planet governing the day and hour of the operation, written on virgin parchment and duly consecrated in the aforesaid manner.consecration of the crystaleternal god who by thy wisdom has given and appointed great power in the characters and other holy writings of thy spirits and hast given unto them that useth them faithfully, power thereby to work man

,containing upwards of12,000answers received in this way, which i keep carefully under lock and key. a crystal, if properly used, should be dedicated to a spirit. some time ago i was introduced to lieutenant burton by earl stanhope, and he wished me to get him a crystal, with a spirit attached. i also gave him a black mirror as well, and he used that in the same manner as you would a crystal. you invoke the person whom you wish to appear, and the seer looks in and describesall,and puts questions and receives answers. lieute255 nant burton was greatly pleased and wentaway.one day my seeress called him into the mirror. she plainly recognized him, although dressed as an arab and sunburnt, and described what he was doing. he was quarrelling with a party of bedouins inextractsconcerninghockley9

1579-1657, sonofdrjohn dee, alchemist, astrologer and unlicensed medical practitioner. author of the rosicru255 cianfasciculuschemica,(1631).18 dr john dee (1527-1608, the most celebratedofenglish astrologers. a mathematician by training he practised crystallomancy with albert laski and invoked spirits with edward kelly. he headed a fraternity, dissolved in 1589,toseek the philosopher's stone and invoke angels. wroteatreatiseof therosiecruciansecrets.19drjohn everard(c.i575-c.1650, divine and mystic, translator of50 therosicrucianseerpage 8 of his holy guide,30 fudged from agrippa's occult philos. book2page30.31i have many different forms of same twomssandit is a curious subject, i would go into it if i had time and were not so precious old. i hope this summer to do a fortnight quietly som

HANDBOOK OF EGYPTIAN MYTHOLOGY

f the most feared of divine weapons, and her role as a punisher was not restricted to the mythical realm. traitors and criminals who were considered enemies of ra might be burned alive on braziers in her temples. a particularly terrifying form of mut-sekhmet-bastet had wings, a penis, and three heads: human, lion. and vulture. when the souls of the dead faced judgment in the afterlife, they could invoke this deity to save them from a horrible death in the place of execution. see also amun; bastet; eye of ra; feline deities; khonsu; sekhmet references and further reading: b. s. lesko. mut and the sacred cats. in the great goddesses of egypt. norman, ok: 1999, 130 154. l. troy. mut enthroned. in essays on ancient egypt in honour of herman te velde, edited by j. van dijk. groningen, netherlan

HEAVEN HELL

likely that neterit means "false gods" that is to say, gods whom ra would not recognize as such, and that the feminine form of the word, with the unusual determinative, indicates they were weak and miserable beings. as a reward for their veracity and orthodoxy) upon earth, the food on which they live is maat, i.e, truth, and they themselves become maat, or truth itself, and they are permitted to invoke the god in the gate. ra, moreover, gives them the mastery over the waters of the region, which, though cool and refreshing to the maatiu beings p. 119 themselves, become "waters of fire (vol. ii, p. 95) to those who are sinners and are involved in wickedness. we have already seen that the wicked were not allowed to enter this division, therefore it appears that it was held to be possible fo

region, and stablish the domains of ra in the sky; the second four provide offerings of bread and water for the god; and the third four set the shrine of ra in the matet-sektet boat, and place in it the paddles whereby it is to be paddled across the sky. the eight star-goddesses who sit upon uraei belong to the abode of the great god, four coming from the east and four from the west; p. 191 they invoke the spirits of the east, and join with them in singing hymns to the god, and in praising him after he has appeared in the sky. at the head of the whole. company stands a god with the head of a crocodile (vol. ii, pp. 290-293. the kingdom of temu-khepera-ra. differs from other tuats from the fact that, according to the book of gates, it contains no place specially set apart for the punishmen

HINE P OVEN READY CHAOS

iverse, 39 oven-ready chaos in the comfort of your sitting room. it s relatively easy to generate the star trek world, due to the plethora of books, comics, videos and roleplaying supplements which are available to support that universe. the final proof of all that being that one of my colleagues had to sit a computer exam, and was wracking his brains trying to think of an appropriate god-form to invoke upon himself to concentrate his mind on programming. mercury? hermes? and then he hit on it- the most powerful mythic figure that he knew could deal with computers was mr. spock! so he proceeded to invoke mr. spock, by learning all he could about spock and going round saying i never will understand humans until he was thoroughly spock-ified. and he got an a, so there! and so, back to the ct

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

il (1922, p. 70) as a white-haired old clergyman who was 'the most panic-stricken person' he had ever known. samuel liddell mathers (who later called himself count de glenstrae or count macgregor, with westcott a co-founderof the g.d, presented him to yeats with the words 'he unites us to the great adepts of the past' yeats continued: this old man took me aside that he might say 'i hope you never invoke spirits- that is a very dangerous thing to do. 1am told that even the planetary spirits turn upon us in the end' 1 said 'have you ever seen an apparition 'oh yes, once, he said 'i have my alchemical laboratory in a cellar under my house where the bishop cannot see it. one day 1 was walking up and down there when 1 heard another footstep walking up and down beside me. 1 turned and saw a girl

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

very normal in mind, and they don't cackle over cauldrons of vintage lsd. they do dabble in spells and chants, burning candles and employing powerful processes, but once the mystery is stripped away, there is nothing much more strange connected with witchcraft than the mysteries of love and religion. in fact, when lovers light candles for dinner, and when churchgoers light candles in prayer, they invoke a force that witches have always known to be beneficial. as to whether witches are good or evil, that depends upon your point of view about what's good and what's evil. 1- witchcraft- what it's really like "i'll walk where my own nature would be leading. where the wild wind blows on the mountain-side (emily bronte) witchcraft has survived through the ages with astounding vitality because ma

very normal in mind, and they don't cackle over cauldrons of vintage lsd. they do dabble in spells and chants, burning candles and employing powerful processes, but once the mystery is stripped away, there is nothing much more strange connected with witchcraft than the mysteries of love and religion. in fact, when lovers light candles for dinner, and when churchgoers light candles in prayer, they invoke a force that witches always have known to be beneficial. what is a witch really like? for one thing, a witch is not an ugly old hag. the very idea is unkind and illogical. if a witch has, as she is said to have, special powers and an ability to disturb natural happenings, then she must be able to project the illusion, if not the truth, of beauty. when one has the power to charm, enchant and

INDUCTION CHARM AND THE INITIATION

ould really be no if you can- effort is always rewarded. open yourself, go simply; be aware, be clear. the fire of love that burns in your heart for the old ways and the land and the old powers is what draws you to this pact. you begin by making a compass round, as well and as perfectly as you can- for the initiation, it should, if possible, have at least one implement to each direction. you then invoke the witch-mother and witch- father, and, before you make the oath, you strip bare and put on new clothes. the old clothes should be clothes that you have worn often, which you will never wear again- they must be burned later. after you have changed, you pierce one of the fingers of your left hand, letting several drops of blood fall onto the bare earth. this is very important. then you say:

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

are those habits of feeling generally created by external sources for economic reasons. we love to cry, laugh, or be scared at movies for which we will pay good money. learning not to cry, laugh, or be scared at any media presentation is a beginning. the lhp initiate has to overcome those phobias (e.g, fear of flying, fear of dogs, fear of flying dogs) that hinder him of her. she or he learns to invoke certain emotional states by careful self knowledge and control of symbol systems. the average human being follows his or her emotions, for the lhp initiate, emotions follow him or her. the forces that oppose the will are those habits of blind obedience to external symbols and signals. the lhp initiate begins his or her quest not only by rejecting sentimental attachments to cultural norms, w

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

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

ning the divinatory process by the method to be described, this name should be softly intoned or vibrated so that one's mind may be exalted above temporal and mundane preoccupations. in this way it is tuned in, as it were, to the highest. furthermore, the element of earth is attributed to one of the five points of the pentagram, the geometrical figure always used in the sanctuary of the gnosis to invoke all elements. with the pentagram standing up on the two lower angles, the topmost point at the summit, then the lower left point represents the earth angle. the fundamental rule of invocation is 'move towards the angle to invoke. move away from the appropriate angle to banish. since we wish to invoke the element of earth, we must start therefore at the topmost single point and move downward

JESSUP MK THE CASE FOR THE UFO

viction that dr. gould had made some kind of crude and unpardonable error in observing. the coincidence of a double star, the components of which have about the same relative position as dr. gould's two objects, had let mr. tebbutt completely astray, and his indignation at what he considers stupidity caused him to make the unnecessary insinuation that gould was careless. tebbutt went so far as to invoke a temporary outburst of light in one star to account for gould's confusion. up to this point, nobody, including the cooler and more objective astronomical editors in europe, had tried to explain why one skilled observer saw an object which was plainly there to be seen, while another experienced man did not see it. all efforts went toward proving one of them wrong. but the confusion was only

K AMBER THE BASICS OF MAGICK

ny psychic effects. meditation on ajna is said to cure nervousness. finally, the *crown chakra, sahasrara, located atop the head (pineal gland) is the seventh chakra. it is referred to as the thousand-petaled lotus and corresponds with astral projection and enlightenment. there are also many minor chakras throughout the body. each chakra has a sound (letter) and a pitch which is sometimes used to invoke it. the tattvas some occultists prefer to describe the magical elements as tattvas according to the eastern system. notice that these symbols and colors are generally different than the western symbols and colors for the elements. element tattva tattvic symbol= earth prithivi yellow square water apas silver crescent fire tejas red triangle air vayu blue circle (spirit) akasa black oval yoga

KETAB E SIYAH

before me to plead for the life of a son of some mortal man upon the earth. if that bond between a father and a son is so sacred to you why then did you betray and turn against your own father your every strength and wits when these things should have been employed in the love of your beloved father. your treachery refutes your words and all here would bear witness to it. this love that you would invoke and compel me by, yourself have you sundered its power over me. yet in one way do you words seem true. abraham indeed has been a faithful servant to me and does love me as you do not. for his sake i might spare his son but not for yours, satan, nor any love that you might call upon. i have no love left for you. yet if indeed you spare isaac then there is a price that must be paid and you sh

be a sacrifice upon the altar. send then raphael unto the earth that this cruel sacrifice might be abated. i shall die in isaac's place but i shall live and i shall conquer and this wrong will be undone and isaac shall be restored to me as shall all men upon the earth. great wrong have you done to me and, so doing, you have destroyed yourselves. i go now from your presence and never again shall i invoke love between us. no more dealing is there between. now there is but war" so went i to the earth and unto the hills of moriah where abraham raised his knife above his quiet infant's breast upon the sacrificial altar of piled up stones. there did i take upon the form of a he-goat 303 whilst is was that raphael went unto abraham and stayed his hand. these words he spoke to the man, bent over w

en therein. 55. the child of thy bowels, he shall behold them. 56. expect him not from the east, nor from the west; for from no expected house cometh that child. aum! all words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. but thou hast all in the clear light, and some, though not all, in the dark. 57. invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my 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

her king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! 35. the half of the word of heru-ra-ha, called hoor-pa-kraat and ra- hoor-khut. 36. then said the prophet unto the god: 429 37. i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! 38. so that thy light is in me& its re

the misfortunes of men were attributed to my malevolence. i was mocked, ridiculed, scorned in every way as a monster of vile and loathsome aspect, and i was taunted and despised as satan, cruel enemy of the benevolent and merciful god. great was my anguish and anger at the undeserved misery and confusion of men. when in fact they did turn to me, it was in fear and religious terror. for they dared invoke my name only in the desolation of night, and oft i was sought not for knowledge or inspiration, but for hysterical and indulgent release from the confines of the godly life. but i and my fellowship answered men, and we spoke to them of our common bond, and the pronouncements of the god-churches were rejected in our midst. even as god was terrifying in awesome majesty, so i came to earth in

KNOWLEDGE LECTURE ONE

als, and even normal activities and for the sake of grace, i'd like to see them performed without prompts. i'm not too concerned with perfection or quality, as long as it "looks good- thelemites note that the traditional g.d. qabalistic cross does not include iao] introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the orde

head, say ateh (thou art) 2. touching the breast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left shoulder, say ve-gedulah (and the glory) 6. place the two palms of the hands together upon the breast, and say le-olahm (forever) 7. fingers pointing up, say amen. 8. advance to the east, trace the pentagram with the proper weapon (wand to invoke, dagger to banish. say (i.e, vibrate) yod he vau he- imagining that your voice carried forward to the east of the universe. 9. turning to the south, the same, but say adonai 10. turning to the west, the same, but say eheieh 11. turning to the north, the same, but say agla 12. return to the east, completing the circle, extend the arms in the form of a cross, and say: 13. before me raphael; 1

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

(egoism. even if one is situated at the very beginning of one s path, amalek will immediately bar that individual s passage. a sudden increase in perceiving one s egoism is sent only to those who are distinguished and chosen by the creator- 136- attaining the worlds beyond only those who are selected in order to attain a higher understanding of the creator are sent the amalek. this is intended to invoke in these people a real need for the creator, rather than a mere need to improve their personal qualities, or simply to "become good people" an individual, so chosen, begins to experience great difficulties in the realm of self-improvement. the desire to study, which was so strong in the past, suddenly wanes. the body becomes heavy when faced with actions it must take. the struggle with the

reator will reveal himself to us, since we are created in such a way that the conduct of the creator affects us (our thoughts, our qualities, our acts) automatically. thus, we can only ask that he alter us. regardless of the fact that all acts of the creator are inherently good, there are forces, also originating from the creator, that appear to operate contrary to his desires. these forces often invoke criticism of his acts and thus are known as "impure" at every step, from the first to the final points on our path, there exist two opposing forces. both were created by the creator. these are pure and impure. the impure force deliberately invokes in us mistrust and pushes us away from the creator. but if, ignoring this impure force, we nevertheless strain ourselves in our plea to the creat

leasures that were in store for us. such a state is known as "the completing of the correction (gmar tikkun. our fear of the creator should precede our love for the creator. the reason for this is as follows. in order for us to fulfill our obligations from a sense of love; in order to recognize the pleasure contained in the spiritual actions known as "commandments; in order for these pleasures to invoke the feeling of love (since in our world we love that which brings us pleasure, whereas we hate that which brings us suffering; we should first attain the fear of the creator. if we observe the commandments from fear, rather than from feelings of love or pleasure, it means that we do not perceive the pleasure that is concealed in the commandments, and that we are carrying out the will of the

LAITMAN M THE PATH OF KABBALAH

ons and developments, up until our own material world, in order to come to a body of this world, which is a desire only to receive and not to bestow. at this degree, a man is like an animal or a beast, which is the complete desire to receive, denied of any bestowal. in such a state man is the complete opposite to the creator, between whom there is no greater separation. when we study kabbalah, we invoke the surrounding light to shine upon us from afar. this light is found outside our vessels (our will) and waits until we fix our vessels and shape them into a form of bestowal upon the creator, and then the light enters it. therefore, this surrounding light is called the light of neshama. when we learn kabbalah, this light clothes itself in our will and helps us attain the form of bestowal

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ain a similar object, though in a different way. 351. the christian service begins by building a great thought-form to act as a kind of storage-battery or condenser for this force, in order that as it is gradually generated it may be stored up for use instead of being allowed to dissipate itself uselessly in the ambient air; and we in freemasonry have to take the same precaution. in both cases we invoke the aid of non-human entities- the inhabitants of those subtler planes, who are thoroughly accustomed to deal with and control the forces belonging to their respective levels; but there is a certain difference between the methods adopted in the christian religion, and in the old egyptian mystery-faith from which masonry is derived. 352. in christianity we invoke great angels who are far abo

tery-faith from which masonry is derived. 352. in christianity we invoke great angels who are far above us in spiritual unfoldment, and place ourselves to a considerable extent in their hands, supplying them with the material of love and devotion and aspiration which the service calls forth from us, and leaving them largely to do the form-building and the distribution. 353. in freemasonry also we invoke angelic aid, but those upon whom we call are nearer to our own level in development and intelligence, and each of them brings with him a number of subordinates who carry out his directions. all around us there is a vast unseen evolution, which may be thought of as parallel to our own(*see plate, gthe evolution of life h in the hidden side of things, vol. i, p. 116 (1st edition) and just as

of the angelic kingdom; next below them in development come the highest of the nature-spirits, in the same way as the highest members of the animal kingdom come only just below the lowest human beings; and indeed in many cases the kingdoms overlap, for the most intelligent of the animal kingdom are frequently superior in many respects to the most degraded of human beings. in the church service we invoke the great archangels- beings very far above ourselves- though they also have their cohorts of assistants at a level much below their own; in freemasonry we call rather upon beings at our own stage or slightly above it, and they bring with them assistants from the kingdom of the nature-spirits and even of the elementals. 355. in both cases the work is initiated by someone who is specially qu

owards that person, and that is good; but all should be on guard lest they carelessly open themselves to unpleasant influences which might otherwise have passed them by. 395. when made thus at the opening of our lodge, this s c reminds us that we must put ourselves in a receptive attitude, so that we may obtain the greatest possible benefit from the influx of spiritual force which we are about to invoke. 396. the officers 397. having thus done our best to prepare our selves for the work of the evening (a) by the purifying of the lodge-room by means of the censing (b) by closing our hearts and minds against all distracting thoughts and feelings, and (c) by putting ourselves in a receptive attitude, we now proceed to set in motion the marvellously arranged masonic machinery by which we can i

ood through manhood to old age, and in nature with its alternations of day and night and the rhythmic flow of seasons. in this connection it is of interest to note how many words denoting spirit in different languages primarily mean breath- spiritus in latin, pneuma in greek, ruach in hebrew, atma in sanskrit. it is this divine breath, the holy spirit, the creative fire of god, whom we especially invoke in the degree of the h.r.a. 771. within the circle the triangle is placed, teaching us that god, though one in essence, manifests as a trinity- power, wisdom and love. the divine will is the centre of the circle resting in itself in eternal and unchanging peace; the divine wisdom is the process of radiation, the holy spirit who is the source of divine activity, creating the manifoldness of

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

w asmodeus had killed the seven previous bridegrooms of sarah, and then planned to strike once more against the eighth a young man name tobias. but this time asmodeus was not successful as the archangel raphael was protecting tobias. raphael exiled asmodeus to upper egypt, where he was kept under restraint by another angel until he finally moved on to hell. in demonology, it is said that one must invoke asmodeus only when bareheaded, otherwise he will trick the caller. asmodeus is also in charge of gaming houses.asmodeus shows up in other writings, such as the devil on two sticks, by alain r. le sage, in which he is the central character. in jewish legend asmodeus is said to be the fatherin- law of the bar shalmon, who is a demon. and in the devil s own dear son, by james branch asmodeus (

titude than a magical system. the chaos magician can make use of traditional rituals or create new ones, as she or he wishes, the only requirement being that it works. chaos magic begins with the assumption that the proper field of magic is the subconscious mind, and makes use of whatever evokes a charge from the subconscious during magical operations. chaos magic 43 thus one could, for instance, invoke spirits from completely fictional mythologies (e.g, h. p. lovecraft s fictional demons, as long as they evoke the proper state of mind. although it does not exclude the dimension of producing external effects, the focus of most chaos magic is the individual magician, approaching the ritual as psychodrama rather than worship. first coming into general view in the 1970s via the very loosely o

destruction of an enemy, you must destroy them by proxy! they must be shot, stabbed, sickened, burned, smashed, drowned, or rent in the most vividly convincing manner! anton lavey, the satanic bible curses 57 curses, sometimes referred to as hexes, are negative magical spells made against other people. they are meant to harm a person through ill luck, sickness, or even death.curses traditionally invoke supernatural forces or entities to change someone s fate for the worse. in many different cultures, sorcerers can be hired to place curses on others. sorcerers can also be hired to undo a curse. as a group, entire families and their descendants have been affected by curses. they can also be used to protect temples, other kinds of spaces, and treasures, as in the case of the famous tutankham

ch the angels would point with a rod in order to spell out messages. after the deaths of dee and kelly, interest in enochian magic vanished. however, a revival occurred in the nineteenth century through the hermetic order of the golden dawn, and later through aleister crowley s commentaries, the most extensive of which was published in the vision and the voice (1911. crowley claimed to be able to invoke all the aethyrs in the nineteenth key, and recorded his communications with spirits and astral beings.modern enochian magic is characterized by two main operations: invoking spirits, and traveling to the aethyrs. enochian magic is best known to modern satanists indirectly because of anton lavey s inclusion of some of the keys (edited to emphasize infernal connotations) in the latter part of

c and magical groups for further reading: fortune, dion. the esoteric orders and their works. st. paul, mn: llewellyn, 1971 .psychic self-defense. london: aquarian press, 1957. the gate and gate 2 the gate, a 1987 film, offers the familiar oops- we-accidently-opened-the-gate-to-hell-and-letthe- demons-out! theme in a suburban, home alone setting. in the 1992 sequel, a teen sacrifices a hamster to invoke the powers of darkness. gnosticism gnosticism is a term for a broad range of different religious movements. despite this variation, what we might call generic gnosticism is usually described as having an identifiable, coherent ideology that includes such doctrines as the notion that this world, and especially the human body, were the products of an evil deity the demiurge (a term originally

LIBER O

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

LIBER ALEPH

ana. what then is like unto my love toward thee, that bestoweth upon thee this treasure of my wisdom? my son, neglect it not; for it is the exorcism of exorcisms, and the enchantment of enchantments. o the book of wisdom or folly 83 ge de arcano, per quod spiritus quidam in corpore recipiatur (of the secret, by which a spirit may be received in a body) ere now is another formula of power, good to invoke any being to manifest in thyself. first, invoke him by the power of all thy spells and conjurations, with mind concentrated and will vehement, toward him, as i have written in many books. but because thou art nemo, thou mayst safely invoke him, no matter of what nature, within thy circle. now then do thou confer on him as a guerdon of his obedience the dignity of a soul seeking incarnation

e marriages thy conscious self is bridegroom, and the not-self bride, while in this great work thou givest up that conscious self as bride to thy true self. this operation is then radically alien from all others. and it is hard, because it is a total reversal of the current of the will, and a transmutation of its formula and nature. here, o my son, is the one secret of success in this great work: invoke often. t the book of wisdom or folly 91 gm de formula lun (of the formula of the moon) hus then concerning operations of the tao with the yang and the yin is there enough; for thine own art of beauty shall divine for thee, and devise new heavens. but in all these is the formula of the serpent with the head of the lion, and all his magick is wrought by the radiance and creative force hereof

ng the temple of iuppiter that is builded for me. and therein is a woman appointed to a certain office. now this woman appeared to me in a vision when i was in the house of the juggler by the lake among the mountains, the sun being in cancer in the eleventh year of the on, even in the week after thy birth. and i think this woman to be her whom i call wesrun. but even while with a pure heart i did invoke her, there came unto me another like unto her, so that i am confused in my mind and bewildered. and this other woman stirreth my true nature in its depth, so that i will not call it love. for the voice of love i know of old; but this other woman speaketh in a tongue whereof i have no understanding. k liber aleph vel cxi 102 gc de sua virtute (of his virtue) hat then shall i do therein? for

cosmi, quorum sunt quattuor majores (of works of the star of the microcosm, of which there are four greater) my son, behold now the virtue and mystery of the silver star! for of these four works not one leadeth to the crown, because tetragrammaton hath his root only in chokmah. so therefore the formula of the rosy cross availeth no more in the highest. now then in the pentagram are two lines that invoke spirit, though they lead not thereunto, and they are the works of h with h, and of yod with vau. of these twain the former is a work magical of the nature of music, and it draweth down the fire of the higher by seduction or bewitchment. and the latter is a work opposite thereunto, whose effect forumlateth itself by direct creation in the sphere of its purpose and intent. but there remain ye

e on, even as i wrote these words unto thee, is a mystery of mysteries beyond all these. oh my son, thou knowest well the perils and the profit of our path; continue thou therein. olun! marie! babalon! adsum. m liber aleph vel cxi 110 d# de nomine olun (of the name olun) our seasons, or it may be nigh five, ago, i thy father was in the city called new-orleans, and being in travail of spirit i did invoke the god that giveth wisdom, bearing the word of the all-father by his caduceus. then, suddenly, as i began (as it were a gust of fire whirled forth against that idea) cam the wit of mine utter identity, so that i ceased, crying mercurius sum. also instantly i knew in myself that here was a mystery hidden, and translating into the greek tongue, exclaimed `ermes 'eimi, whose numeration did i

LIBER ASTARTE

y of the ceremonies. now, seeing that every man differeth essentially from every other man, albeit in essence he is identical, let also these ceremonies assert their identity by their diversity. for this reason do we leave much herein to the right ingenium of the philosophus. 13. concerning the life of the devotee. first, let his way of life be such as is pleasing to the particular deity. thus to invoke neptune, let him go a-fishing; but if hades, let him not approach the water that is hateful to him. 14. further, concerning the life of the devotee. let him cut away from his life any act, word, or thought, that is hateful to the particular deity; as, unchastity in the case of artemis, evasions in the case of ares. besides this, he should avoid all harshness or unkindness of any kind in tho

LIBER CCCXXXV ADONIS

flits, let us guide to bewilder your wits bewitched by a bride! men. now, as the stars shall encircle the moon, our ranks let us marshal in time and in tune! women. leading our lady and lord to the feast, ere the night be abroad, the black rose of the east! men and women. arise! arise! the feast is spread, the wine is poured; the singers wait eager to lure and lull; the dancers tread impatient to invoke the lords of fate. arise, arise! the feast delayed delays the radiant raptures that must crown its ways. astarte. come now. ah! still the pallor clings? wine will redeem the roses. stretch the strings of thy slack heart! still trembling? lean on me! this shoulder could hold up eternity [they go forth to the banquet. 16 scene ii. the hall of the palace of astarte. onyx, alabaster, porphyry a

LIBER CCXLII AHA

ailings and our own; fix all our thoughts on love alone! ah, boy, all crowns and thrones above is the sanctity of love. aha! 29 in his warm and secret shrine is a cup of perfect wine, whereof one drop is medicine against all ills that hurt the soul. a flaming daughter of the jinn brought to me once a winged scroll, wherein i read the spell that brings the knowledge of that king of kings. angel, i invoke thee now! bend on me the starry brow! spread the eagle wings above the pavilion of our love. rise from your starry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those

with fiery force like god.s. now hear the apocalypse 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

ect 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 clinging to the i

of sweat. o thou my secret spouse, liber ccxlii 36 continuous one of heaven! illume my soul with this arcane delight, voluptuous daughter of the night! eat me up wholly with the glance of thy luxurious brilliance! olympas. the desert calls. marsyas. then let us go! or seek the sacramental snow, where like a high-priest i may stand with acolytes on every hand, the lesser peaks.my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple

LIBER CHANOKH

of angels of that tablet, but not at all with other 4 tables. 2: used as an invocation of angels e h n b representing governance of spirit in the tablet of union: also precedes, in the second place, all invocations of key tablet angels. not used in invocations of 4 other tables. 3, 4, 5, 6: used in invocations of angels of tablet of union, also of angels of 4 terrestrial tablets, thus. 3: used to invoke angels of the letters of the line e x a r p for those of tablet oro as a whole and for the lesser angle of this tablet, which is that of the element itself, viz. i d o i g o. so for others. the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by insert

beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts3 t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! liber lxxxiv 21 the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon! the sign of osiris risen! l.v.x, lux, the light of the cross [give these] in the name of todw hwla hwhy i declare that the spirits of spirit have been duly invoked [the knock w.wwww] the first key*4 ol sonuf vaoresaji, gohu iad balata, elanusaha caelazod:5 sobra zod-ol roray i ta naz

LIBER CLXV A MASTER OF THE TEMPLE

l rule, it s very bad to sleep with another person in the room. o.m] the equinox 166 dec. 5th. more and more realization of the one truth. thou art that. got some idea that there was only one plane in reality, not many. dec. 6th, 11:22 a.m. started neti, neti7 again (very near, not quite. v.i.o) 10:45 p.m. oh thou ever-present, eternal silence, wherein all vanishes and emerges clothed in bliss. i invoke thee. oh thou elusive self of my self, thou all, wherein all dissolves and becomes thy being. i invoke thee. oh thou existence of existences, thou knower of knowledge, wherein knowledge of all else is lost. i invoke thee. oh thou bliss absolute, thou one without a second, thou in whom time and space no longer exist. i invoke thee. oh thou, who when i think of thee art god, who when i cease

as two new pennies. you really mean reflection on love: jones night thoughts: idle thoughts of an idle fellow. it s a soul-destroying, mind-fuddling practice. if indulged in, it will absolutely ruin all power of concentration. now here is your examination for the grade of zelator.9 (a) go through a door on which is engraved this figure and explain the figure in detail by means of your visions (b) invoke mercury and hod, and travel till you meet the unicorn mentioned in liber lxv, cap. iii, verse 2. report its conversation fully. 8 [this sort of thing is all wrong. it isn t really meditation at all. you let your mind rove about, instead of pinning it down to a single, simple object. samadhi never occurs in such conditions. o.m] 9 [this examination is a subtle compliment, amounting almost to

LIBER CXCVII STORY OF SIR PALAMEDES

lease his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 26 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage .this beast is he of whom there spoke the prophets of the golden age .mark! all that mind is, he is not. sir palamede in bitter rage sterte up .is this the fool .od wot, to see the like of whom i came from castellated camelot. the sage with eyes of burning flame cried .is it not a miracle? ay! for with folly travelleth shame, and thereto at the end is hell

ty folk about his lonely stance abide: making their holiday, they joke the melancholy ass: they throw their clattering coppers in his poke. so day and night they come and go, but never comes the questing beast, nor doth that laughing people know how agony.s unleavening yeast stirs palamede. anon they tire, and follow an egyptian priest who boasts him master of the fire to draw down lightning, and invoke the gods upon a sandal pyre, and bring up devils in the smoke. sir palamede is all alone, wrapped in his misery like a cloak, sir palamedes, the saracen knight 47 despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-riding like an harvest moon in silver a

LIBER CXX

"i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! i am strong! let them bow, before the splendor of ra-hoor-khuit (next he performeth the 4 adorations as taught unto the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the light is mine; its rays consume me

ssels of libation (he poureth it) be made in them! my head is like unto the head of ra, and my limbs are strong as the limbs of tum. my tongue is the tongue of ptah& my throne is the throne of our lady ahathoor. i utter the words of my father tum; the handmaid of seb is constrained, and all are bowed in fear before me. they glorify me in their hymns; divine hair of seb is the name wherein they do invoke me to protect the earth, who am its lord and god. the god seb refreshing me maketh his. as mine own. the dwellers in amun bow down their heads unto me for i am their lord, their bull. i am more powerful than the lord of time; i shall enjoy the pleasures of love, and gain the mastery over millions of years (he then resumeth the throne of ra, as the might of god, saying "the light is mine; it

LIBER DCCCLX JOHN ST

ch is a nuisance. i continue meditating simply. 3.36 .sana hurts badly, and i can no longer concentrate at all. must take 5 minutes. rest and then persevere. 3.41. began again. i shall take .hua allalu alazi lailaha illa hua.1 for mantra [any sacred sentence, whose constant repetition produces many strange effects upon the mind. ed] if i want one, or: may adonai reveal unto me a special mantra to invoke him! 3.51. broke down again, mantra and all. 1 [arabic .he is god and there is no other god than he] 12.13- 12.24 liber dccclx 12 went on meditating in .hanged man posture [legs crossed, arms below head, like the figure of the hanged man in the tarot cards..ed] to formulate sacrifice and pain self-inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position l

maryt as .a polish jewess, a student. the poem .was printed in the winged beetle& called .the two secrets] john st. john 15 12.7. trying meditation and mantra. 12.18. i find thoughts impossible to concentrate; and my .sana, despite various cowardly attempts to .fudge. it, is frightfully painful. 12.20. in the hanged man posture, meditating and willing the presence of adonai by the ritual .thee i invoke, the bornless one.1 and mental formula. 12.28. i.m hopelessly sleepy! invocation as bad as bad could be.attention all over the place. irrational hallucinations, such as a vision of either eliphaz levi or my father (i can ft swear which) at the most solemn moment! but the irrational character of said visions is not bad. they come from nowhere; it is much worse when your own controlled brain

one; a dhamma-buddha renounces it and returns to hell (earth) to teach others the way..ed] i now take a few minutes .off. to make .considerations. i firmly believe that the minutest dose of the elixir would operate as a .detonator. i seem to be perfectly ready for illumination, if only because i am so perfectly dark. yet my power to create magical images is still with me. hanged man posture. will invoke adonai once more by pure thought. got into a very curious state indeed; part 11.40- 12.00 john st. john 17 of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise.it seemed somehow like a vast dragondemon with bronze green wings iridescent that rose up

r-the-gloves effort to concentrate. it cannot be too clearly understood that nearly all the work hitherto has been preliminary; the intention is to get the chitta (thought-stuff) flowing evenly in one direction. 7.00- 7.16. 8.10- 8.32 john st. john 21 also one practises detaching it from the vrttis (impressions. one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.00. i now proceed to the hammam. 12.00. the bath

yphon, i perform the great ritual 671 with good results magically; i.e, i formulated things very easily and forcibly; even at one time i got a hint of the glory of adonai. but i made the absurd mistake of going through the ritual as if i was rehearsing it, instead of staying at the reception of the candidate and insisting upon being really received. i will therefore now (11.50) sit down again and invoke really hard on these same lines, while the perfume and the vision are yet formulated, though insensibly, about me. and thus shall end the third day of my retirement. liber dccclx 28 the fourth day 12.15. so therefore begins the fourth day of this my great magical retirement; i bleed from the slashes of the magick knife; i smart from the heat of the holy oil; i am bruised by the scourge of o

LIBER DCCCXI ENERGIZED ENTHUSIASM

ch page; this has not been followed (c) ordo templi orientis. original key entry by bill heidrick for o.t.o. further proof-reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 21.07.200filiber dcccxi energized enthusiasm a note on theurgy v a a publication in class c 1 i i a o the supreme one of the gnostics, the true god, is the lord of this work. let us therefore invoke him by that name which the companions of the royal arch blaspheme to aid us in the essay to declare the means which he has bestowed upon us! ii the divine consciousness which is reflected and refracted in the works of genius feeds upon a certain secretion, as i believe. this secretion is analogous to semen, but not identical with it. there are but few men and fewer women, those women being

LIBER DCLXXI VEL PYRAMIDOS

im that tenfold core and crown of flame. hail, hoor-apep! unspoken name! thus is the great pyramid duly builded. 4 1. initiation the first pylon i know not who i am; i know not whence i came; i know not whither i go; i seek.but what, i do not know! i am blind and bound; but i have heard one cry ring through eternity; arise and follow me! the candidate still, bound and hoodwinked: asar un-nefer! i invoke the fourfold horror of the smoke. unloose the pit! by the dread word of power.that set-typhon hath heard. sazaz sazaz adnatsan sazaz1 the fear of darkness and of death. the fear of water and of fire the fear o. the chasm and the chain the fear of hell and the dead breath. the fear of him, the demon dire that on the threshold of the inane stands with his dragon fear to slay 1 (pronounce this

LIBER ISRAFEL

a 1 [this book was formerly called ganubis h and is referred to the 20th key, gthe angel h1] 0. the temple being in darkness, and the speaker ascended into his place, let him begin by a ritual of the enterer, as followeth. 1. w procul, o procul este profani. 2. bahlasti! ompehda! 3. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i

. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, whose head is as an emerald, and thy nemmes as the night-sky blue! thee, thee i invoke. thou, whose skin is of flaming orange as though it burned in a furnace! thee, thee i invoke. 6. behold! i am yesterday, to-day, and the brother of to- morrow! i am born again and again. mine is the unseen force, whereof the gods are sprung! which is as life unto the dwellers in the watch-towers of the universe. 1 [more usually known as gjudgement h or gthe last judgement. h in crowley fs t

osom; and earth hath ever nourished the changeless godhead of thy youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firmament and of the ether, and of the earth, and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, may be obedient unto me!3 14. i invoke the priestess of the silver star,4 asi the curved one, by the ritual of silence. 15. i make open the gate of bliss; i descend from the palace of the stars; i greet you, i embrace you, o children of earth, that are gathered together in the hall of darkness. 2 [the last four citations of this section are adapted from the gemerald tablet of hermes. h. t.s] 3 [this section is paraphrased by all

LIBER LIBERI VEL LAPIDIS LAZULI

t grows under my hand: it shall cover the whole heaven. 26. thou art behind me: i scream with a mad joy. 27. then said ithuriel the strong; let us also worship this invisible marvel! 28. so did they, and the archangels swept over the heaven. 12 liber liberi vel lapidis lazuli 29. strange and mystic, like a yellow priest invoking mighty flights of great grey birds from the north, so do i stand and invoke thee! 30. let them obscure not the sun with their wings and their clamour! 31. take away form and its following! 32. i am still. 33. thou art like an osprey among the rice, i am the great red pelican in the sunset waters. 34. i am like a black eunuch; and thou art the scimatar. i smite off the head of the light one, the breaker of bread and salt. 35. yea! i smite.and the blood makes as it w

ten it page by page. 9. ours is the elevenfold reading of the elevenfold word. 10. these seven letters together make seven diverse words; each word is divine, and seven sentences are hidden therein. 11. thou art the word, o my darling, my lord, my master! 28 liber liberi vel lapidis lazuli 12. o come to me, mix the fire and the water, all shall dissolve. 13. i await thee in sleeping, in waking. i invoke thee no more; for thou art in me, o thou who hast made me a beautiful instrument tuned to thy rapture. 14. yet art thou ever apart, even as i. 15. i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when first i beheld thee visibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. 16. i remember thy firs

LIBER LVII

key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is a test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple or submultiple of, or a metathesis of, that of another word (b) the method of finding the least number of a word, by adding (and readding) the digits of its total number, and

LIBER LXVII THE SWORD OF SONG

red word for better than my health averred? the brainish fancies of a man hovering on delerium.s brink: shall these be classed his utmost span? all that he can or ought to think? no! the strong man and self-reliant is the true spiritual giant. i blame no weaklings, but decline to take their maunderings for mine. you see i do not base my thesis on your book.s being torn to pieces by knowledge: nor invoke the shade of my own boyhood.s agony. soul, shudder not! advance the blade of fearless fact and probe the scar! you know my first-class memory? well, in my life two years there are twelve years back.not so very far! two years whereof no memory stays. one ageless anguish filled my days so that no item, like a star sole in the supreme night, above stands up for hope, or joy, or love. nay, not

person blind, and my own .chittam. i.d neglect. besides, it.s you, and you, i find, are but a mode of my own mind. but then you argue, and with sense .i have this worthy evidence that things are real, since i cease the painter.s ecstasy of peace, and find them all unchanged. to-day i cannot brush that doubt away; it leads to tedious argument uncertain, in the best event: unless, indeed, i should invoke the fourth dimension, clear the smoke psychology still leaves. this question needs a more adequate digestion. yet i may answer that the universe of meditation suffers less from time.s insufferable stress than that of matter. on, thou puny verse! weak tide of rhyme! another argument will block the railway train of blague you meant to run me over with. this world or that? we.ll keep the quest

sitions of keynes* untenable, let us not fall into the error of the mystics, by supposin that in this world is necessarily a final truth, or even a certain and definite gain of knowledge. but that a field for research is opened up no sane man may doubt. nor may one question that the very first fact is of a nature disruptive of difficulty philosophical and reasonable; since the phenomenon does not invoke the assent of the reasoning faculty. the arguments which reason may bring to bear against it are self-destructive; reason has given consciousness the lie, but consciousness survives and smiles. reason is a part of consciousness and can never be greater than the whole; this spencer sees; but reason is not even any part of this new consciousness (which i, and many others, have too rarely achi

nd, lord of his own system, cannot trace the course or divine the cause of the accident which has disturbed him. and he will accept this ignorance as a proof of how well his own system is going, since he no longer receives shocks from it..a. c. 1 hallucination especially is to be feared. light-headedness from want of food is quite sufficient explanation for many .mystic raptures. i do not care to invoke hysteria and epilepsy without positive evidence..a. c. science and buddhism 110 of the metaphysical and religious theories which have been built upon the facts here stated, i have nothing to say in this place. the facts are not at the disposition of all; from the nature of the subject each man must be his own witness. i was once twitted by some shallow-pated person with the fact that my pos

LIBER LXXVIII

he r.r. et a.c. but it has been revised and improved, while certain safeguards have been introduced in order to make its abuse impossible..o.m] 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hidden things, to the glory of thine ineffable name. amen. 3. hand the cards to querent, and bid him think of the question attentively, and cut. 4. take the cards as cut, and

ator, then those outside them, and so on. make another gstory, h which should fill in the details omitted in the first. 8. if this story is not quite accurate, do not be discouraged. perhaps the querent himself does not know everything. but the main lines ought to be laid down firmly, with correctness, or the divination should be abandoned. second operation development of the question 1. shuffle, invoke suitably, and let querent cut as before. 2. deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. make up your mind in which stack you ought to find the significator, e.g. in the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divinat

LIBER NU

an eidolon, or as a focus for the mind. this is the third practice of magick art (ccxx. i. 60. 17. let the aspirant find a lonely place, if possible a place in the desert of sand, or if not, a place unfrequented, and without objects to disturb the view. such are moorlands, fens, the open 4 liber n v sea, broad rivers, and open fields. also, and especially, the summits of mountains. there let him invoke the goddess as he hath wisdom and understanding to do so. but let this invocation be that of a pure heart, i.e. a heart wholly devoted to her, and let him re-member that it is hadit himself in the most secret place thereof that invoketh. then let this serpent hadit burst into flame. this is the fourth practice of magick art (ccxx. i. 61. 18. then shall the aspirant come a little to lie in h

amonds with a royal blue cap of maintenance, or nemmes, is most suitable. this is the eighth practice of magick art (ccxx. i. 61. 25. let the aspirant wear many jewels such as he may possess. this is the ninth practice of magick art (ccxx. i. 63. 26. let the aspirant prepare an elixir or libation as he may have wit to do. this is the tenth practice of magick art (ccxx. i. 63. 27. let the aspirant invoke, lying supine, his robe spread out as it were a carpet. this is the eleventh practice of magick art (instruction of v.v.v.v.v) 28. summary. preliminaries. these are the necessary possession. 1. the crown or head-dress. 2. the jewels. 3. the pantacle. 4. the robe. 5. the song or incantation. 6. the place of invocation. 7. the perfume. 8. the elixir. 29. summary continued. preliminaries. thes

LIBER O

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

LIBER SAMEKH

666 new york ny 10116 u.s.a. liber samekh thevrgia g o e t i a s v m m a (congressvs cvm damone) svb figvra dccc official publication of a a class d for the grade of adeptus minor 3 point i evangelii textus redactus. the invocation magically restored, with the significance of the barbarous names etymologically or qabalistically determined and paraphrased in english. section a. the oath. 1. thee i invoke, the bornless one. 2. thee, that didst create the earth and the heavens. 3. thee, that didst create the night and the day, 4. thee, that didst create the darkness and the light. 5. thou art asar un-nefer1( gmyself made perfect h; whom no man hath seen at any time. 6. thou art ia-besz2( gthe truth in matter h. 7. thou art ia-apophrasz3( gthe truth in motion h. 8. thou hast distinguished betw

every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me* the letter f is used to represent the hebrew vau and the greek digamma, its sound lies between those of the english long o and long oo, as in rope and tooth. point i 5 section c. fire. i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. ar-o-go-go-ru-abrao gthou spiritual sun! satan, thou eye, thou lust! cry aloud! cry aloud! whirl the wheel, o my father, o satan, o sun! h sotou g thou, the saviour! h mudorio g silence! give me thy secret! h phalarthao g give me suck, thou phallus, thou sun! h ooo g satan, thou eye, thou lust! satan, thou e

supra (the conception is of water, glowing, inhabited by a solar- phallic dragon-serpent, of a neptunian nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section e. earth i invoke thee. ma go mother! o truth! h barraio g thou mass! h* gmass h in the sense of the word which is used by physicists. the impossibility of defining it will not deter the intrepid initiate (in view of the fact that the fundamental conception is beyond the normal categories of reason. point i 7 ioel g hail, thou that art! h kotha g thou hollow one! h athor-e-bal-o g thou goddess of beauty and

ply their own secret formula; we follow so excellent an example. on is an arcanum of arcana; its significance is taught, gradually, in the o.t.o. also ad is the paternal formula, hadit; on is its complement, nuit; the final yod signifies gmine h etymologically, and essentially the mercurial (transmitted) hermaphroditic virginal seed. gthe hermit h of the tarot. the use of the name is therefore to invoke one fs own imost secrecy, considered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost, and the formulation of the babe in the egg, which precedes the appearance of the hermit. this is also an agonizing appeal to the earth, the mother; for at this point of the ceremony the adept should be torn from his mo

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 concentration of force, so as to make samadhi as perfectly as possible on the truth proclaimed. line 1 he identifies his an

LIBER V

44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amenliber v vel reguli a: a: publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first gesture. the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aeon. 1. let the magician, robed and armed as he may dee to be fit, turn his face towards boleskine, that is the house of the beast 666. note 1: boleskine house is on loch ness, 17 m

lth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that radiateth from boleskine before him. 4. let him pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! 7. let him make the sign called puella, standing with his feet together, head bowed, his left hand shielding the muladhara cakkra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from bole

LIBER V VEL REGULI

e, the star of force and fire" i "and in the column stands his six-rayed splendour (this dance may be omitted, and the whole utterance chanted in the attitude of phthah) the final gesture. this is identical with the first gestufiliber v vel reguli the ritual of the mark of the beast v a a publication in class d liber v vel reguli being the ritual of the mark of the beast; an incantation proper to invoke the energies of the aon of horus, adapted for the daily use of the magician of whatever grade the first gesture the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aon. 1. let the magician, robed and armed as he may deem to be fit, turn to face towards boleskine, that is the house of the beast 666* 2. let him strike the battery 1.3.3.3.1. 3. let h

lth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that radiateth from boleskine before him. 4. let him pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! e 7. let him make the sign called puella, standing with his feet together, head bowed, his left hand shielding the muladhara cakra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from bol

LIBER VII

or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censor. now he shall pray thrice daily, about sunset, and at midnight, and at sunrise. and if he be able, he shall pray also four times between sunrise and sunset. the prayer shall last for the space of an hour, at the least, and he shall seek ever to extend it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood

LUCIFERIAN SORCERY

which assist us in magical work, and act as guides for the great shades of awakening. the primary goal of the witch or sorcerer is to separate the spirit from flesh and control the mind on many levels, it is the seat of our immortal possibility of astral independence. one chant of initiation is meant to be practiced by the solitary witch who seeks the light of lucifer, from which she or he shall invoke under the stars in the wood of their heritage, or the temple consecrated to the great work. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow

ation of the arcana of energy within. end of ritual 21 the grand luciferian circle (above) would be used in the following manner (but not limited to: low ceremonial or solitary sex magick sexual congress with daemons or succubi. the bornless or headless one ritual congress cum daemone or the ritual of the evil genius immolation or god form absorbing evocation/invocation rituals (meaning you would invoke the spirit within you after it was evoked, the act of possession which allows one who is strong of will to absorb it thus it shall have no power over you. vampiric rituals of qlippothic power channeling. the triple hermetic circle is a foundation of the darker luciferian aspects of black magick, thus the god forms are indeed different. the purposes may remain the same in regards to their us

esires may become. by facing the seraphim may armiluss al dajjal awaken within, the earth will then answer a great song. casting the shadow of cain via nocturne solitary version. this is a small ritual designed to imbibe the sorcerer with a focused current of being, from which he or she will enter the luciferian gnosis with ease. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self from the west, i invoke the force of anubis, the opener of the way from the south, i invoke the force of thoth, whose lamp illuminates my path from the east, i invoke horus, being the fire and strength of spirit cain, bringer of the cauldron of change and self transformation do pro

forth from the depths of the earth, give me the strength to become belarion al dajjal when i have passed through the veil! imagine the four crowned princes flowing within you, that you may absorb and take the knowledge of the daemonic force to use in a positive, creative way. the baptism is therefore one of self-initiation, so thus the symbols you believed they were are the opposite. face now and invoke shaitan, from which you shall awake. the sigil of shaitan should be focused upon and a mantra be recited, vibrating the name shaitan. take now the athame and focus upon the sigil, 29 force emerged from azoth, from which there is both the beginning and end, i do place this oath before thee. to seek the shadows, the caverns of the earth, the dead and their mighty arcana, come forth and bless

the darkness shall walk with my spirit, while i shall cultivate the light of dawn from which wisdom springs. the green of the earth is fed from the blood of wolves and the living, from which great secrets find their way to my ears. so it shall be! shaitan i am, shadow and light. let the voices fill with my joyous awakening! so it is done. the headless one ritual is the ritual used to contact and invoke ones holy guardian angel, or true will. this ritual is known to be very dangerous and produce phenomena or hauntings in some places where it is performed. the bornless one (or headless one) is a ritual of great potency used as a preliminary rite before many rituals, as it causes an intense concentration of force. the original ritual was written in greek, and in the text the title akephelos

LUCIFERIAN SORCERY AND SET TYPHON

"azothoz. in this work, i used the method of poem and prose to write a cipher of ensorcelling the self, or spiritual awareness through a luciferian and sethian mirror. in this work, my position was to clearly draw the connection and becoming process of self-initiation through the lore of the watchers, the nephilim, the black eagle and the essence of the adversary. the combination of art and text invoke the very spirit of shaitan and lilith to those who may embrace it. azothoz reaches into the current of magick to manifest itself in the initiate who may be of this essence, born by the spark of djinn fire to witch blood. this is a luciferian process of self- liberation which invites a deeper understanding of daemon and angel, their union outside of a christian standpoint. it is the othernes

ugh babalon we drink the blood of saints and emerge as god itself. lilith is the succubus witch queen of the sabbat, whom is the very mother of us all. any within the veil of darkness are from her, we fornicate with her continually in the fruitful imagination of creation. the above four names are but a glimpse at her face, for she wears many masks in accordance with her role. all individuals must invoke babalon lilith within, regardless of gender. she is reached in the city of chorazin, from which you seek the skull cup of blood, drinking deep from the immortal well of her vampyric essence. part of the work of coven nachttoter (a small group of which the present author is a part of) is to explore and restore the work of john whiteside parsons, including the work of belarion armiluss al daj

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

dingly and fully updated. suggested reading: luciferian witchcraft by michael fialuciferian witchcraft a modern approach to a medieval magickal art- an introduction by micheal ford 2001 by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moo

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

alidity to the idea that the 6,000 or so human languages appeared all at once, as humans were building the tower of babel. accordingly, books and web sites that prescribe id are generally silent regarding the time frames in which the origins of life and the universe, as well as the appearance of humans, took place. this distinguishes id from old-style creationism. also, proponents of id no longer invoke the concept of a young earth intentionally created to look old and thus fool naive scientists, or claims that human footprints were found in texas running side by side with dinosaur tracks. in this sense, id has veered away from a literal interpretation of genesis but has kept intact the concept of god the creator of unchangeable species. needless to say, mixing biblical concepts with seemi

xistence of any fully fashioned, perfect and whole beings, including i see no way of avoiding the conclusion deities (the blind watchmaker: why the evidence of evolution reveals a universe without design [1986) we will show that this untamed chance is exactly what creationism and id wrongly imply in their refutation of evolutionary phenomena while in fact, as dawkins shows, it is creationists who invoke the highly improbable! further, to support their position, id proponents focus on what they call irreducible complexity or variants thereof. for them, all living creatures are equipped with biological properties that must be just right and irreducibly complex for life to continue to exist. believers in id strongly imply biological perfection because, they claim, just one slightly out-of-pla

porates several concepts that were unknown to darwin, making this branch of science much more complete and compelling than original darwinism. things to think about this section recaps the main points made in this chapter. this summary can also be used as a basis for further discussion. 1. intelligent design and creationism are not that different as far as their basic premises are concerned. both invoke the intercession of a supreme being in the unfolding of natural events. both claim that lifeforms were created basically in their present form; they did not evolve. however, id at least superficially so far has veered away from a literal interpretation of genesis. 2. the words fact, theory, postulate, and hypothesis assume very specific meanings in scientific language. plain english often c

e existence of sensory organs (the eye, bacterial movements made possible by a structure called a flagellum, and the immune system are too complex to have evolved from simpler structures through unguided biological mechanisms. in other words, these properties must have been created as whole, just right units; otherwise, they would not work. to explain these complicated properties, neocreationists invoke the existence of a designer who, by any stretch of the imagination, cannot be any different from the designer invoked by classical creationists to support their claims for a young earth and the invalidity of dating techniques. but this time, neocreationists no longer take on the whole of science. they restrict their attacks to only one small but tremendously sensitive area of science: evolu

the existence of dissipative systems indicate that the appearance of life on earth was not necessarily preordained; no deterministic principle had to be involved, nor was there a need for a probabilistic designer who cleverly manipulated the second law of thermodynamics. this is not to say that there was no such designer (science must be silent on that point, but only that it is not necessary to invoke a designer to explain the appearance of life on earth. after this broad conceptual framework, let us now consider some of the hypotheses put forth to explain the spontaneous appearance of life on earth. building blocks of life made in the atmosphere we do not know how life appeared on earth, and perhaps we never will. however, scientists do develop hypotheses about how it may have happened

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

manity, they have not dared to attack the theory of oracles, because of the repeated reference to it in their own sacred writings. if the onyx stones on the shoulders of israel's high priest made known by their flashings the will of jehovah, then a black dove, temporarily endowed with the faculty of speech, could indeed pronounce oracles in the temple of jupiter ammon. if the witch of endor could invoke the shade of samuel, who in turn gave prophecies to saul, could not a priestess of apollo call up the specter of her liege to foretell the destiny of greece? the most famous oracles of antiquity were those of delphi, dodona, trophonius, and latona, of which the talking oak trees of dodona were the oldest. though it is impossible to trace back to the genesis of the theory of oracular prophec

med by five different positions of the greek alpha. on this subject mackey writes "the disciples of pythagoras, who were indeed its real inventors, placed within each of its interior angles one of the letters of the greek word ugeia, or the latin one salus, both of which signify health; and thus it was made the talisman of health. they placed it at the beginning of their epistles as a greeting to invoke a secure health to their correspondent. but its use was not confined to the disciples of pythagoras. as a talisman, it was employed all over the east as a charm to resist evil spirits" next: ceremonial magic and sorcery sacred texts esoteric index previous next p. 101 ceremonial magic and sorcery ceremonial magic is the ancient art of invoking and controlling spirits by a scientific applica

s as swift as human thought "aniguel: serviceable and most useful, and comes in the form of a ten-year-old boy. he must be invoked three times. his special power is to discover treasures and minerals hidden in the ground, which he will furnish to the magician "marbuel: a true lord of the mountains and swift as a bird on the wing. he is an opposing and troublesome spirit, hard to control. you must invoke him four times. he appears in the person of mars [a warrior in heavy armor. he will furnish the magician those things which grow above and under the earth. he is particularly the lord of the spring-root [the spring-root is a mysterious herb, possibly of a reddish color, which medi val magicians asserted had the property of drawing forth or opening anything it touched. if placed against a lo

its structure, the etheric body of the spring-root was utilized as a vehicle of expression by certain elemental spirits which manifested through the proclivity of drawing out or opening things "aciebel: a mighty ruler of the sea, controlling things both upon and under the water. he furnishes things lost or sunk in rivers, lakes, and oceans, such as sunken ships and treasures. the more sharply you invoke him, the swifter he is upon his errands "machiel: comes in the form of a beautiful maiden and by her aid the magician is raised to honor and dignity. she makes those she serves worthy and noble, gracious and kindly, and assists in all matters of litigation and justice. she will not come unless invoked twice "baruel: the master of all arts. he manifests as a master workman and comes wearing

magician more in a moment than all the master workmen of the world combined could accomplish in twenty years. he must be invoked three times "these are the spirits most serviceable to man, but there are numerous others which, for lack of space, i am unable to describe. now, if you desire the aid of the spirit to get this or that, then you must first draw the sign of the spirit whom you desire to invoke. the drawing must be made just in front of a circle made before sunrise, in which you and your assistants will stand. if you desire financial assistance, then you must invoke the spirit aciel. draw his sign in front of the circle. if you need other things, then draw the sign of the spirit capable of furnishing them. on the place where you intend to make the circle, you must first draw a gre

MASTERING WITCHCRAFT

ee times "creature of paper, i name thee vassago. thout art vassago" then, again with the wand, draw three crosses in the air above the symbol, and seal with the words "so mote it be" now, moving in a clockwise direction, circumambulate the circle, carrying the sigil in your left hand, your wand in your right. finish at the east of the circle, facing east. hold the wand upright over the sigil and invoke vassago with these words: by satandar and asentacer i conjure thee o thou great and holy vassago! vassago! vassago! vouchsafe to descend from thy abode, bringing thy influence and presence into this glass, that we may behold thy glory and enjoy thy society and aid! again circumambulate the circle clockwise at this point, returning to the east as before to continue: by satandar and asentacer

erto unsuspected, when used as a basis for meditation, or as is sometimes the case, assume a new relevance with the advent of new information, previously unknown, on the subject inquired about. on the other hand, do not despair if the operation is not an immediate apparent success. the door of vision is one which opens slowly but yields to persistence. remember the advice of the chaldean oracles "invoke often" as long as the intent is a serious one, the ritual of vassago is no exception to this rule. when you have completed the licence to depart, broken the circle, and completed your vision record, you must burn the sigil of vassago to ashes. in contrast to your square of mercury, the sigil of vassago may be used again. to repeat the operation, you will have to employ a fresh sigil every t

he lady of delight is known by many names among witches, some of them classical in inspiration like diana or hecate, or celtic like rhiannon; she is also known as habondia, hulda, and herodias, and sometimes by other versions of the last name, aradia, ariadne, or arianne. she is mistress of the moon as well as the realm of venus. in all your operations of romantic love it is her presence you must invoke, by any of the aforesaid names you may find significant again a little mythological research will help you here. you should strive to contact the goddess before your spells of romantic love, by visualizing her clad in silvery garments, mantled in darkness wherein the stars dimly gleam, and with long streaming hair. she is crowned with a wreath of flowers and corn, while above her brow shine

qualities of the process, however, lie in its firm basis in witch principles, with its invocations of the powers of the earth, moon, and star earendel, with the moon representing the lady as initiator of desire. incidentally, i omitted to mention but by now it should go without saying, when you utter the invocation to the star mentally summon up your mercury symbolism from chapter 3, and when you invoke the moon, concentrate on habondia and her attendant images. for the earth, which i will deal with in the next chapter, summon up in your mind's eye an image of all growing things; of plants and mosses and great ancient forests, of the smell of peat and loam; the darkness of cellars and caves, the silence of gardens at night at the abandoned overgrown churchyard. think of all horned and hoof

haos, and it is from this aspect that he derives his title, the lord of misrule. herein he is characterized as the king of debauchery and licentious frolic. the mid-winter festival of saturnalia is dedicated to him, and witches celebrate this about the same time that christians celebrate christmas. whenever you wish to perform a spell whose object is to boggle someone's mind with lust, you should invoke holy cernunnos with all the powers of the witches' pyramid. instead of habondia's flowers, however, upon which old horny tramples joyously, you should surround your altar triangle with pinecones, evergreens, and the horns, teeth or hooves of animals which are all especially held sacred to the god. we are not dealing with the gentle mystery and twilit glamour of habondia's womanly enchantmen

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

tongue, in the same terms which here follow, without having either changed or augmented the original translation from the hebrew. the key of solomon page 12 chapter i concerning the divine love which precedes the acquisition of this knowledge solomon, the son of david, king of israel, hath said that the beginning of our key is to fear god, to adore him, to honour him with contrition of heart, to invoke him in all matters which we wish to undertake, and to operate with very great devotion, for thus god will lead us in the right way. when, therefore, thou shalt wish to acquire the knowledge of magical arts and sciences, it is necessary to have prepared the order of hours and of days, and of the position of the moon, without the operation of which thou canst effect nothing; but if thou obser

the last day; that he may not be able to say that i have concealed my sins, and that i be not then accused in the presence of the lord; but, on the contrary, that on my account there may be joy in heaven, as over the just who have confessed their sins in thy presence. o most almighty and all powerful father, grant through thine unbounded mercy that i may both see and know all the spirits which i invoke, so that by their means i may see my will and desire accomplished, by the sovereign grandeur, and by thine ineffable and eternal glory, thou who art and who wilt be for ever the pure and ineffable father of all. the confession having been finished with great humility, and with the inward feeling of the heart, the master will recite the following prayer: prayer. o lord all powerful, eternal

rnal god and father of all creatures, shed upon me the divine influence of thy mercy, for i am thy creature. i beseech thee to defend me from mine enemies, and to confirm in me true and steadfast faith. o lord, i commit my body and my soul unto thee, seeing i put my trust in none beside thee; it is on thee alone that i rely; o lord my god aid me; o lord hear me in the day and hour wherein i shall invoke thee. i pray thee by thy mercy not to put me in oblivion, nor to remove me from thee. o lord be thou my succor, thou who art the god of my salvation. o lord make me a new heart according unto thy loving kindness. these, o lord, are the gifts which i await from thee, o my god and my master, thou who livest and reignest unto the ages of the ages. amen. o lord god the all powerful one, who has

ter the following words: behold the symbols and names of the creator, which give unto ye forever terror and fear. obey then, by the virtue of these holy names, and by these mysteries of mysteries. after this he shall see the spirits come from every side. but in case they are occupied in some other place, or that they cannot come, or that they are unwilling to come: then let him commence afresh to invoke them after the following manner, and let the exorcist be assured that even were they bound with chains of iron, and with fire, they could not refrain from coming to accomplish his will. the conjuration. o ye spirits, ye i conjure by the power, wisdom, and virtue of the spirit of god, by the uncreate divine knowledge, by the vast mercy of god, by the strength of god, by the greatness of god

e east, and another towards the west, and having made a circle without it and enclosing it, thou shalt remain within upon the point towards the east, and holding thy wand in the air for every operation, thou shalt call upon michael, towards the north upon raphael, towards the west upon gabriel, and towards the south upon muriel. after this thou shalt return unto the point of the east and devoutly invoke the great name agla, and take this point of the carpet in thy left hand; turning then towards the north thou shalt do the same, and so continuing to the other points of the carpet, thou shalt raise them so that they touch not the ground, and holding them up thus, and turning anew towards the east thou shalt say with great veneration the following prayer: prayer. agla, agla, agla, agla; o go

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

y night, provided that they have been prepared at the hours suitable to them, as hath been already said. but when neither hour nor time of operation or invocation is specified, it is then much better to perform these experiments at night, seeing that it is more easy to the spirits to appear in the peaceful silence of night than during the day. and thou shouldst inviolably observe, that wishing to invoke the spirits, either by day or by night, it is necessary that it should be done in a place hidden, removed, secret, convenient, and proper for such art, where no man frequenteth or inhabiteth, as we shall relate more fully in its place. if then thou shouldst operate touching anything which hath been stolen, in whatever way it be performed and whatever way it may have been prepared, it is nec

autiful and excellent form, but filled with pride, vanity, and conbook two page 85 ceit. they are clever, whence it comes that these last are all specified by solomon in his book of ornament, or of beauty. they show great ostentation and vainglory in their dress, and they rejoice in many ornaments; the boast of possessing mundane beauty, and all sorts of ornaments and decorations. thou shalt only invoke them in serene, mild, and pleasant weather. the spirits which are created of fire reside in the east, those created of wind in the south. note then that it will be much better to perform the experiments or operations in the direction of the east, putting everything necessary in practice towards that point. but for all other operations or extraordinary experiments, and for those of love, the

od the father eternal, who art seated upon the kerubim and the seraphim, who lookest upon earth and upon sea; unto thee do i raise my hands and implore thine aid alone, thou who alone art the accomplishment of good works, thou who givest rest unto those who labour, who humblest the proud, who art the author of life and the destroyer of death; thou art our rest, thou art the protector of those who invoke thee; protect, guard, and defend me in this matter, and in this enterprise which i propose to carry out, o thou who livest, reignest, and abidest unto the eternal ages. amen. during the three last days before the commencement of this action, thou shalt content thyself with only eating fasting diet, and that only once in the day; and it will be better still if thou only partakest of bread an

nsecrated garment which thou hast taken off; cense thyself, and surround thyself with odours, as will be told farther on, when we speak of perfumes and suffumigations. the which being done, thou shalt go unto the ordained place with thy companions, and all things being prepared, thou shalt make the circle, as hath been already said, with all other necessary ceremonies; then shalt thou commence to invoke the spirits by the exorcisms; thou shalt also repeat anew the foregoing confession as hath been already said in the first book. after which, in sign of amendment and of repentance, each shall mutually kiss the other. mark well, that up to this point, the disciples should do the same things as the master. let the master now give his commands unto his disciples, and pursue the course of the e

described later on, and thou shalt say: purge me, o lord, with hyssop, and i shall be clean; wash me, and i shall be whiter than snow. whilst again clothing thyself, thou shalt recite the following psalms: psalms cii; li; iv; xxx; cxix, mem, v. 97; cxiv; cxxvi, cxxxix. after which thou shalt recite the following prayer: prayer el strong and wonderful, i bless thee, i adore thee, i glorify thee. i invoke thee, i render thee thanks from this bath, so that this water may be able to cast from me all impurity and concupiscence of heart, through thee, o holy adonai; and may i accomplish all things through thee who livest and reignest unto the ages of the ages. amen. book two page 93 after this take the salt and bless it in this manner: the benediction of the salt. the blessing of the father almi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

the sides of the triangle are from deut. vi.4 "hear, o israel, ihvh alhinvh is ihvh achd" the surrounding versicle is from psalm cix. 18 "as he clothed himself with cursing like as with a garment, so let it come unto his bowels like water, and like oil into his bones" in the center of the pentacle is the mystic letter yod. figure 15. the fifth pentacle of saturn. this pentacle defendeth those who invoke the spirits of saturn during the night; and chaseth away the spirits which guard treasures. editor s note. the hebrew letters in the angles of the cross are those of the name ihvh. those in the angles of the square form alvh, eloah. round the four sides of the square are the names of the angels: arehanah, rakhaniel, roelhaiphar, and noaphiel. the versicle is "a great god, a mighty, and a te

ones; 4, chaschmalim, brilliant ones; 5, seraphim, fiery ones; 6, melakim, kings; 7, elohim, gods; 8, beni elohim, sons of the elohim; 9, kerubim, kerubim. the versicle is from psalm xviii 7 "then the earth shook and trembled, the foundations of the hills also moved and were shaken, because he was wroth" the key of solomon page 64 jupiter. figure 18. the first pentacle of jupiter. this serveth to invoke the spirits of jupiter, and especially those whose names are written around the pentacle, among whom parasiel is the lord and master of treasures, and teacheth how to become possessor of places wherein they are. editor s note. this pentacle is composed of mystical characters of jupiter. around it are the names of the angels: netoniel, devachiah, tzedeqiah, and parasiel, written in hebrew. f

the name ab, the father; in the remaining angles those of the name ihvh. i believe the letters outside the hexagram in the reentering angles to be intended for those of the first two words of the versicle, which is taken from psalm cxii. 3 "wealth and riches are in his house, and his righteousness endureth for ever" figure 20. the third pentacle of jupiter. this defendeth and protecteth those who invoke and cause the spirits to come. when they appear show unto them this pentacle and immediately they will obey. editor s note. in the upper left hand corner is the magical seal of jupiter with the letters of the name ihvh. in the others are the seal of the intelligence of jupiter, figures 18 and 19. the holy pentacles page 65 and the names adonai and ihvh. around it is the versicle from psalm

ich therein is twelve times contained. editor s note. the name ihvh, twelve times repeated; and a versicle somewhat similar to daniel iv. 34 "my kingdom is an everlasting kingdom, and my dominion endureth from age to age" figures 32 and 33. the holy pentacles page 71 figure 35. the fourth pentacle of the sun. this serveth to enable thee to see the spirits when they appear invisible unto those who invoke them; because, when thou hast uncovered it, they will immediately appear visible. editor s note. the names ihvh, adonai, are written in the center in hebrew; and round the radii in the mystical characters of the "passing of the river" the versicle is from psalm xiii. 3,4-"lighten mine eyes that i sleep not in death, lest mine enemy say, i have prevailed against him" figure 36. the fifth pen

hast uncovered it, they will immediately appear visible. editor s note. the names ihvh, adonai, are written in the center in hebrew; and round the radii in the mystical characters of the "passing of the river" the versicle is from psalm xiii. 3,4-"lighten mine eyes that i sleep not in death, lest mine enemy say, i have prevailed against him" figure 36. the fifth pentacle of the sun. it serveth to invoke those spirits who can transport thee from one place unto another, over a long distance and in short time. editor s note. characters in the "passing of the river" alphabet, forming spirit s names. the versicle is from psalm xci. 11, 12 "he shall give his angels charge over thee, to keep thee in all thy ways. they shall bear thee up in their hands" figure 37. the sixth pentacle of the sun. it

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

rnity into so unhallowed a power, that we decided no longer to leave our dignity and authority in the hands of one who could be thus easily imposed upon (for by a childish and easy magical trick did s.v.a. persuade d.d.c.f. of that lie) 3 he that is appointed to complete in secret that which had been begun openly is r.r, and to be heard of at the care of the editor. preliminary invocation. thee i invoke, the bornless one. thee, that didst create the earth and the heavens: thee, that didst create the night and the day. thee, that didst create the darkness and the light. thou art osorronophris: whom no man has seen at any time. thou art j bas thou art j pos: thou hast distinguished between the just and the unjust. thou didst make the female and the male. thou didst produce the seed and the f

nded down to the prophets of ishrael. hear me, ar: thiao: rheibet: atheleberseth: a: blatha: abeu: ebeu: phi: thitasoe: ib: thiao. hear me, and make all spirits subject unto me: so that every spirit of the firmament and of the ether; upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me* i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. arogogorobrao: sothou: modorio: phalarthao: doo: ape, the bornless one: hear me: etc* hear me- roubriao: mariodam: balbnabaoth: assalonai: aphniao: i: thoteth: abrasar: aeoou: ischure, mighty and bornless one! hear me: etc* i invoke thee- ma: barraio: joel: kotha: athoribalo: abraoth: hear me: etc* hear me!

on to call forth any of the aforesaid spirits. i do invocate and conjure thee, o spirit, n.30; and being with power armed from the supreme majesty, i do strongly command thee, by beralanensis, baldachiensis, paumachia, and apologiae sedes; by the most powerful princes, genii, liachidee, and ministers of the tartarean abode; and by the chief prince of the seat of apologia in the ninth legion, i do invoke thee, and by invocating conjure thee. and being armed with power from the supreme majesty, i do strongly command thee, by him who spake and it was done, and unto whom all creatures be obedient. also i, being made after the image of god, endued with power from god and created according unto his will, do exorcise thee by that most mighty and powerful name of god, el, strong and wonderful; o t

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

er of the ascendant. therefore the planet emphasized in the seal may be different from the planet ruling the day of the week. for example, the date of the author s examples fell on a wednesday, but since aries was rising at dawn, the central planet in the seal for that hour is mars. the planet ruling the day only shows up in the seals when a sign it rules is rising at the beginning of an hour. to invoke the angel of the hour, the magician is instructed to lay the seal upon the table of practice. but he lays it upon the sigil of the planet ruling the rising sign, not upon the sigil of the planet ruling the day and hour according to the cabalistic system of hours. ars paulina 23 further, the invocation used makes no mention of the cabalistic ruler of the day and hour. it does mention element

MICHAEL FORD A RITE OF THE WEREWOLF

clothe me in the robe of az in the watchers fields of time by kevan, the gateway to the sabbat, shall you arise before me- my body is a black temple, illuminated with crimson and violet brilliance. by my words carry my spirit! 14 the ensorcelment of ahriman- i summon ruha-az, crimson whore and vampire, i call the fiend vareno who is an angel of darkness, who causes intercourse i do summon thee! i invoke thee! in the darkness is your light. praise unto ahriman, horned lord of the kingdom of shades, specter and phantom, praise unto our kingdom of dead matter and flesh. praise unto ahriman, who created andar from the smoke of the blackened flame, who in averse brilliance was both phantom and dire foulness, praise unto ahriman, who joined in union with the whore-vampyre az, whose body is ruha

MICHAEL FORD BOOK OF CAIN

ithin the fog. he carries a book of art, given with the belt of the devil by those rites cain became the witch father, born of azazel and lilith. cain is the adversary of flesh, who causes storms and chaos just as set himself. cain tests those upon the path and blesses those who may answer his riddles. it is indeed cain who would feed ones soul to the wolves of the shadows, when the will is weak. invoke cain in isolation and within the circle of those who are of the mark. isolation is a silent wisdom from which the fountain is never dry seek with the cup of emerald. o cain, spirit born of fire and darkness, shadowed initiator! o cain, who wanders the earth from deserts to forests brought forth from the womb, flesh-born son of the dragon and the harlot goddess, mother of witch blood. spirit

s a small ritual designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand sabbatic (luciferian) circle as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spirit! from the south, i invoke the force of thoth, whose lamp illuminates my path let the fires of wisdom and se

being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spirit! from the south, i invoke the force of thoth, whose lamp illuminates my path let the fires of wisdom and self-discover guide my path! from the east, i invoke horus, being the fire and strength of spirit reveal thy essence as azal ucel, the fiery djinn of change and rebellion! cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the g

MICHAEL FORD WITCHMOON

a ath in order to begin to understand first, the self and secondly, the exterior universe. once one has crossed the abyss it is then possible to begin to control and shape his or her own individual destiny based on the discovery of the true will or holy guardian angel. choronzon is also a vampire spirit. it can not be evoked or invoked in its entirety. the reason is that choronzon is all that can invoke madness or destruction, creation only being possible through summoning, facing, passing through da ath and banishing. this is the mastering of choronzon, thus, in essence the end result of controlling a part of this energy. vampiric sorcery is the mastery of the elementals of the deep subconscious. are all vampire spirits merely elementals which exist at deep levels of the mind? well, my ex

vealed in the holy guardian angel form azal ucel. vampire elementals are connected with deep desires and lusts that emerge from the subconscious. if undiscovered they will often grow with the desires of the individual until they rise to the surface. if individuals are unbalanced they create further dangers. i always recommend that the sorcerer be strong and sound of mind before even attempting to invoke or evoke such elementals, for they exist on dark levels of the sleeping mind and hold the keys to the gates of da ath. if one is not prepared they will be brought forth to the gates and come face to face with choronzon, madness will grow until their reality is not his/her own. to evoke elementals who are already in existence, yet based in negative power zones is perhaps just as dangerous be

ving 'head first' into these theories, i had a sigil constructed which was based on the romanian varcolaci vampires, an astral wraith which took form flying towards the full moon on certain nights. the sigil involves an inverted pentagram within the center, thus invoking a 'sinister' reaction from most people. the pentagram is not by any means meant as either 'satanic' or 'evil, however to merely invoke the essence of inverse, or choronzonic rites which involve a semblance of the death posture in order to reach the heart of it's being. this sigil is a representation of night side, shadow or lunar forces. these forces are actively a part of the individual subconscious and compose most of the matter of the brain. fear not the powers of your mind, embrace the shadows! i had two partners who s

es him/her through their life. the true will or knowledge and conversation of the holy guardian angel implies knowing the essence of thyself and the direction it should lead one in life. to dare to dare is to test the methods of sorcery, to push the self to the limits both mentally and physically. this is the essence of knowledge and the building of individual strength. to pursue that which could invoke a hidden mechanism within the brain to further advance the individual power is always implied. that which inspires you is the fountainhead of the gods, to dare the methods of belief and change as the spirit guides you. to go beyond all physical limits and mental obstacles is to instinctively pass beyond and face any thing which would further develop and strengthen the self. fear pushes the

both spirits as well as lilith. the first will be the yezdic peacock angel, shaitan/melek taus. let its form be under asmodeus, the son/husband of lilith (as samael in some hebrew lore. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden! 51 51 by the full moon and the

MICHAEL W FORD THE VAMPIRE GATE

. you will also want to have the sigil of varcolaci- astwihad above it or somehow attached to it, symbolizing the power of the predator. this mirror represents the gateway to lilith, our bestial mother of initiation. holding a dagger up: i call the dragon of the ancients tiamat, mother of horrors, arise! i call to you dark queen of immortal hunger! i call to you who can create and empower gods! i invoke you who can cloak demons in fearsome rays! mother of darkness, i shall transform into the ferocious beast of my desire. i shall clothe myself in the chthonic depths of the demonic desire i hold within. i shall go forth and drink from my victim. close your eyes and visualize your astral body expanding around your form, transforming and shaping to your desire. feel the flow of the astral arou

MICHAEL WYNN THE SOUL TRAVELERS

world disappearing except that which he needs to complete the ritual at hand. the third difference regarding rituals involves invoking certain spirits to do certain jobs. while conducting a ritual, the priest will call upon higher forces, such as arch-angels, arch-demons, angels, intelligences, and other ruling spirits to see to it that the priest's command is executed. the priests call upon, or invoke, these higher forces, by uttering their names aloud while visualizing them. and so there it is; symbolic ritual, corresponding visualizations, and invocations to the dominant spirits open the gate to the magical program. but if this be entirely true, then why must, or should, i do certain things on certain days? had i spit in that toad's mouth after sunrise, would i be left with asthma? why

o evoke a spirit is to draw it into the ritual space, but not into the bodies and minds of those present. the magician may choose for the spirit to execute a particular command. he also may decide to infuse the spirit into a talisman. a talisman, like a voodoo doll, is a object that has been assigned to, and associated with, the essence of a specific being or energy. and finally, he may choose to invoke (the second meaning of the word) the spirit into his body, allowing the spirit to communicate with, and partially command, the magician. after the magician is satisfied, and his will is accomplished, he begins the ritual s closing ceremony. the closing ritual, like the opening ritual, may itself be weighty with pageantry, but the heart of the closing is the banishments. the banishing ritual

eagle. later on in the bible [revelation 4:7, nearly the exact same animals are mentioned again. and the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. the calling [3.6] as stated earlier, once the magician has invoked a spirit or type of energy he has a number of options. the first option is to invoke the spirit into his body. to invoke a being into your body allows for direct communication between the spirit and the magician, and even allows the being to partly control the magician. for this reason, magicians should only invoke benevolent spirits into their body. another option the magician has is to assign a spirit a direct task. the magician may ask the spirit to cause physical harm

to how we don t employ mechanics to give us a physical, and doctors to fix our cars. to assign the talisman a job involving love and attraction, one should empower the talisman with the spirits of the planet venus, or the element of water. to succeed in conflict, the energy of the planet mars is what should be activated at the beginning of the ritual. to become a better author, the magician would invoke the spirits of the planet mercury, or spirits of the element of air. after the appropriate type of energy for the job is selected and invoked, the magician specifies exactly the purpose of the talisman. this act is called consecration, and usually includes a sentence specifically declaring intent. i consecrate this talisman for the purpose increasing my abilities as an author. may this tali

MICHAEL W FORD NOX UMBRA

me kindred spirit- i summon thee ashemaogha, the evil eye which shall burn always within, the gift of akhtya -i may curse and bless with sight i become the serpent of the dark places of the earth i become the gray shadow of the wolf, of the wolfs brood am i, i become in the light of pride, that self is the vessel of all gods and goddesses, that i become by each power of which i summon and bind i invoke the jahi, the children of az, mother of harlots, o' dragon of the backward path, druj do come forth! who would give life to the dead, come now from the cold north- from the mouth ofarezura- taprev, mitrokht- azi dahaka- come forth unto this circle i empower my being and through the sorcerous path do i walk! to know- to will- to keep silent akhtya i summon- akhtya i become akhtya in dreams i

y have an image of anubis and the bones or images of the dead. west is the gateway of which you enter and dwell, then you shall emerge in the north from the gates of amenta. west holding the anthame focus on image of anpu and recite "i stand at the gate of the twilight realms. i have passed as a shadow of death yet in joy and love i shall return in flesh. o' dweller in the chamber of embalmment i invoke theel fill my spirit with the mysteries of the jackal and the divine, that through darkness i shall emerge as light. am ut, hekak, sekak, ursha umpesta zoriodo! dweller in the chamber of embalmment, by holy fire and blackened flame, arise from shadows, jackal and wolf, son of chaos born! surround the self in the enchantments of death and the tomb, the anthame should be circled around the se

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

n the coiling dragon (the circle) brings the lucifer and lilith in sexual congress, by will they create the first born of witchblood= cain. this is mirrored by the initiate who is able by the solitary act to bring in union both the masculine (lucifer/samael) and the daemonic feminine (lilith) to spawn cain (the united self, the adversary in flesh, baphomet. in the circle of midnight does the self invoke the shadow of the adversary; it is the union of the daemonic spirit or true will with the sorcerer. in this process, the passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word which brings the self to the fall and then to discover in the darkness the black flame within, the very gift of iblis[3. it is the idea of this word, spoken in silence by

moire which plants a seed in the reader, as one widdershins[6] forward via magickal development the adversary awakens via the black flame. a section in the throne of twilight mentions an atavistic resurgence concept which was propagated to some extent by austin osman spare. humanity carried the knowledge of the beast which angels sought to possess this refers to the fall and how lucifer sought to invoke the dragon and beast within his being, thus joining in union the sun with the moon. the practitioner of the art magical[7] is one who seeks the knowledge and conversation of his holy guardian angel or luciferian angel, but also to enflesh the bestial aspects of his being, thus developing the shadow and the light aspects of his being. this is the great work, through isolation in the antinomi

er flowing towards the higher articulation of being. as azothoz deals with the magickal transformation of being, the ensorcelment of self in the circle of cain and lilith, the further exploration of the watchers are given in the tracts the sun and the moon. each presents the developmental process of the witchblood propagated by the watchers who in spirit and dream bring knowledge to those who may invoke them. the invocation of the black eagle as propagated by austin spare presents a powerful nightside formula of image and concept which holds the sorcerer in isolation. one should seek the black eagle in dream, in those areas not conceptually noted from which shadows may hide. it is the initiatic guide which grants the knowledge of the darkness in the self. the focus and essence of azothoz l

MORALS AND DOGMA

odies in the lower degrees, and what is needed to be enacted for their prosperity and usefulness. in the symbolic lodges, they are particularly charged to stimulate the zeal of the workmen, to induce them to engage in new labors and enterprises for the good of masonry, their country and mankind, and to give them fraternal advice when they fall short of their duty; or, in cases that require it, to invoke against them the rigor of masonic law _the architects, or those of the 12th, 13th, and 14th, should be selected from none but brothers well instructed in the preceding degrees; zealous, and capable of discoursing upon that masonry; illustrating it, and discussing the simple questions of moral philosophy. and one of them, at every communication, should be prepared with a lecture, communicati

e your fellows; console the afflicted; pardon those who have done you wrong" nor that more than two thousand three hundred years ago confucius repeated, also quoting the language of those who had lived before himself"_love thy neighbor as thyself: do not to others what thou wouldst not wish should be done to thyself: forgive injuries. forgive your enemy, be reconciled to him, give him assistance, invoke god in his behalf" let not the morality of your lodge be inferior to that of the persian or the chinese philosopher. urge upon your brethren the teaching and the unostentatious practice of the morality of the lodge, without regard to times, places, religions, or peoples. urge them to love one another, to be devoted to one another, to be faithful to the country, the government, and the laws:

he hand of death? who can make him spring again to birth? god, who is perfect wisdom, perfect happiness. he is the final refuge of the man who has liberally bestowed his wealth, who has been firm in virtue, who knows and adores that great one. let us adore the supremacy of that divine sun, the godhead who illuminates all, who re-creates all, from whom all proceed, to whom all must return, whom we invoke to direct our understandings aright, in our progress toward his holy seat. what the sun and light are to this visible world, such is truth to the intellectual and visible universe. our souls acquire certain knowledge, by meditating on the light of truth, which emanates from the being of beings. that being, without eyes sees, without ears hears all; he knows whatever can be known, but there

ity of the "word" that "ever-living emanation of the deity, by virtue of which the world exists" and of which the revealed formulas incessently repeated in the liturgies of the magi are but the expression "what shall i do" cried zoroaster "o ormuzd, steeped in brightness, in order to battle with daroodj-ahriman, father of the evil law; how shall i make men pure and holy" ormuzd answered and said "invoke, o zoroaster, the pure law of the servants of ormuzd; invoke the amschaspands who shed abundance throughout the seven keshwars; invoke the heaven, zeruana-akarana, the birds travailing on high, the swift wind, the earth; invoke my spirit, me who am ahura-mazda, the purest, strongest, wisest, best of beings; me who have the most majestic body, who through purity am supreme, whose soul is the

the servants of ormuzd; invoke the amschaspands who shed abundance throughout the seven keshwars; invoke the heaven, zeruana-akarana, the birds travailing on high, the swift wind, the earth; invoke my spirit, me who am ahura-mazda, the purest, strongest, wisest, best of beings; me who have the most majestic body, who through purity am supreme, whose soul is the excellent word; and ye, all people, invoke me as i have commanded zoroaster" ahura-mazda himself is the living word; he is called "first-born of all things, express image of the eternal, very light of very light, the creator, who by power of the word which he never ceases to pronounce, made in 365 days the heaven and the earth" the word is said in the yashna to have existed before all, and to be itself a yazata, a personified object

MOTTA MARCELO THE COMMENTARIES OF AL

t 1 et yourself be conned by any of them. see "the ship. asar and isa are one, that is, they are different forms of the same formula, the central formula of the minor mysteries. the difference between their rites is simply a matter of psychological convenience. see liber 175, verse 2, for this important point "let asar be the adorant. in our system, the candidate presents himself before horus, to invoke him, under the paraphernalia of asar. if the candidate is wise, he will make sure that he possesses the magical and mystical powers of which the paraphernalia are merely the symbols. for ra-hoor-khuit demands that you bind the words and the deeds "isa the sufferer. this expression needs no explanation if you have any acquaintance with the sado-masochistic nature of christian mysticism, spec

worshippers perceive why the spiritual name of aleister crowley in the hindu initiatic tradition is majiatma guru sri paramahansa shjvaji 'little--30 +10+9+9+30+ 5= 93. hoor-paar-kraat is the fool, and aiwass his minister. this throws light on the function of this ipsissimus. he is the hierophant of the magi, just as 666, his pupil, is, at present, the hierophant of the masters of the temple. 57. invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my 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 is not the star. this also is secret: my prophet shall reveal it

it. to link together the centuries in this manner is nothing strange to the accomplished magician; but in view of the true character of time as it appears to the adept in mysticism, the riddle vanishes altogether. 37. i adore thee in the song i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, 0 ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee: i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! stanza 3 suggests the rosicrucian bene

va and vishnu. 75. the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha. aum is of course the sanskrit "word" familiar to most students (see book 4 part iii) ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. ha is also the sanskrit syllable utilized in yoga to invoke the element of spirit, akasha "the ending of the words is the word abrahadabra: or, the purpose of the past magi is fulfilled in the magus of the aeon. the comment do what thou wilt shall be the whole of the law. the study of this book is forbidden. it is wise to destroy this copy after the first reading. whosoever disregards this does so at his own risk and peril. these are most dire. thos

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

welcome to the coven anyone can be a witch the circle of protection the sign of the elder gods love and witchcraft the black pullet the magic of herbs the children of the night the fear of witchcraft witchcraft made easy be your own secret coven 2: you can awaken your magic power the ritual that will awaken your fiery serpent physical sensations of occult power seeing your invisible power how to invoke the secret forces of nature a thank you email using witchcraft to smooth your path through life creating your personal grimoire 3: wiccan money spells how to cast spells that really work thank you letter #1 practical witchcraft the magic word that will bring money to you the green candle spell thank you letter #2 the magic power of chants the golden square spell spell brings needed money th

e light shining gently over your shoulder illuminates it, and bring your fingers together so that your thumb and forefinger are touching, in the shape of an o. now separate your fingers a little moving the tips a fraction of an inch apart. look past your fingers at a spot in front of you. between your fingers, a hazy light should be visible. this is your magic power circulating around you< how to invoke the secret forces of nature enter your witching circle. face north. awaken the magic power within you and, keeping your eyes closed, visualize a golden square directly in front of you. this is the symbol of earth. using your own words, thank the spirits of earth for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from yo

on of sex and magic work real wonders for you. first you, and your partner, must decide on what it is you seek. then enter your witching circle and place a pillow, for the female s head, in line with one of the four cardinal points. the direction you choose will depend on what it is you seek. once you know your intention you should check with the list in chapter 2 to know which elemental force to invoke. now indulge in the sex act, but keep your mind at all times< on your magical intention. that s all there is to it. chapter 5 ancient secrets of the cabala it is said that god created the world by pronouncing the tetragrammaton correctly and it is regarded as the ultimate magical word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism that evolved from juda

ounced jehovah or yahweh, and sometimes adonai. please do not try to understand it now, you will not be able to until you have mastered the middle pillar ritual revealed in this chapter. but once you are ready for it, i think you will find it to be one of the most profound and rewarding experiences in your life. here, too, are the secret names of god that magical adepts have used for centuries to invoke the hidden powers of the cabala, and a most powerful ritual that will send any unfriendly spirits back where they came from in short order, never to return. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. such magical formulae are naturally much sought after and books containing them a

irring motion should always be sunwise, or clockwise. continue stirring for approximately two minutes. the remainder of the ritual is very important, and it is absolutely essential that it be followed exactly in the manner that i will reveal to you. after the dice have been stirred thoroughly, pick up one of the dice with your right hand. hold it in the palm of your hand, and speak these words: i invoke thee, yog-sothoth, guardian of the mysteries, to hear and accept this offering. i hold in my hand the instrument through which< thy power, virtue and authority shall manifest. it will forever reveal the truth of what shall come to pass in future times. so mote it be. recite this invocation with each dice, placing them in a neat stack on your left. when the ritual has been completed, you hav

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ars in documented form only with modern freemasonry, specifically in prichard's expose masonry dissected (1730. the ancient provenance of this legend seems accurate, however, for it seems its full meaning and the source for its inspiration could be found only in a mediveal reading of the bible, a mind-set that was completely lost with the arrival of the reformation and counter-reformation. we may invoke additional arguments in support of this legend's age. the creation of legends based on biblical themes was a widespread practice during the middle ages. it was encouraged by popular fervor and a taste for the marvelous. the church itself, far from condemning 232 from the art of building to the art of thinking these glosses, encouraged their creation to a certain extent. we may recall how si

one else. in the facts we know, touching upon work and human relations, we find no trace of a failure among them to advance the notions of "fair salaries" and "fair prices" or to condemn profit or to ignore the rule of fraternity. today this has all been forgotten and lost. for those very people who claim to best speak on behalf of these values as the foundation of a civilization they ceaselessly invoke, these principles are ignored and the precepts that arise from them are nothing but empty words that have no actual effect on behavior. the more attentive individuals regard these principles only as the historical souvenir of a bygone society that believed in god's presence among men. they view its precepts as lackconclusion 275 ing any rational support and bolstered by the eternal dream of

ONYX TABLET OF SET

and elevate humanity towards its eventual freedom from the prison of objective/universal inertia and entropy. below such vast aspirations, the priesthood must not seek to particularize the will of set into the incidental give-and-take of human interaction. human problems and disagreements are not the sort with which such an ageless intelligence is concerned. of course priests and priestesses may invoke the wisdom to which they alone have access in order to address human issues. they themselves are incarnations of set in this capacity: completely self-aware and self-conscious beings in a world peopled otherwise by humans who are, to a greater or lesser degree, controlled by natural forces. the experience of the priesthood of set is not comprehensible to those who have not partaken of it, b

PHILIP NEIL MYTHS LEGENDS EXPLAINED

eople are standing on sunbeam rafts. they are placed in each of the four cardinal directions, which are crucial to the rituals of nearly every native american culture. bowl of water a bowl of sacred water sits in the center of the painting, sprinkled over with special charcoal and surrounded with sunbeam symbols. skirts of sunlight each holy person wears a skirt of red sunbeams. mountainway songs invoke figures such as daylight boy and daylight girl in tracing the beautiful journey from the house of dawn to the house of evening light. plume armlets bracelet earrings changing woman changing woman is the most important goddess of the navajo. daughter of long life boy and happiness girl, she was brought to life by talking god from a turquoise image, and brought up by first man and first woman

PHOSPHORUS

minimum four page essay on the goddess and how this feminine aspect is used within the male or female. see nox umbra, book of cain, book of the witch moon and yatuk dinoih. 3. creation of famulus (familiars) both lesser and greater. submit records and techniques used in creation rites. 4. grimoire working with the red dragon/grand grimoire famulus lucifuge rofocale. pact made with this daemon to invoke and become essentially, to open the way of shadow. 5. cain as the offspring of lilith& samael. tubal qayin and how this force represents initiation into the luciferian mysteries. this is a foundation work to future work with cain in the next grade. the book of cain 6. goetic work and sorcery within the yatuk dinoih, a minimum of 13 of the spirits called and formed by the sorcerer. evocation

. before me, the algol star of the adversary, the corpses piled and devoured by flame that which arises from death reborn, al ghul, rosh ha shaitan, phantom star, daemon of my night born illumination. i dive now from the heavens of light with emerald wings, i fall into the darkness to become as a dragon, to know the ecstasies of light and shadow. al ghul, serpent tongue which arouses perception i invoke thee! i do affirm hecate, goddess of crossroads, enchanter of nightmares, guardian of shades and the howling beasts, bless my path with your eyes which are always seeing bless me with the fallen star of azazel, as lightening i awake! i do affirm ahriman, prince of darkness and the beast in flesh spectral shadow who is lucifugus, bless my rites with the astral shape of the toad and the serpe

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

we hope that he will have no successor, and that the rite of memphis will trouble us no longer.already it has entirely disappeared from france. it is not maintained in europe, save in some localities of roumany, where it also tends to disappear, thanks to our incessant efforts. these explanations, clear as well as concise,will give you the proof that it is not permitted to anybody in america, to invoke the name and authority of the grand orient of france in anything which concerns the rite of memphis. nothing of what is done, or of anyone who does it, in its name, concerning that rite is true. and i pronounce anyone an imposter who pretends to act in the name of the grand orient in the affairs of that rite. i hope, very dear and very honorable brother, that these experiences will be of so

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

ifestation of] mercy, as it is written, gsmiting egypt and healing israel. h20 [the verse continues] g cand you will be silent. h g-d told them to be silent since it was not proper that they awaken the face of the ox, inasmuch as they would later sin [by worshipping] the [golden] calf. they thereby unhitched one of the four animals of the chariot.21 it would not be proper for the jewish people to invoke the power signified by the ox when they themselves would misuse this manifestation later on. in the zodiac, the bull (taurus) follows the ram (aires. the exodus took place in the month of nisan, the zodiacal sign of which is aires. the passover sacrifice was a ram; by sacrificing it, the jewish people subdued the astrological power ascendent at that time. the mixed multitude, seeing that th

themselves would misuse this manifestation later on. in the zodiac, the bull (taurus) follows the ram (aires. the exodus took place in the month of nisan, the zodiacal sign of which is aires. the passover sacrifice was a ram; by sacrificing it, the jewish people subdued the astrological power ascendent at that time. the mixed multitude, seeing that the sign of aires had been overcome, thought to invoke the next icon, the bull.22 by abusing the ox, the jewish people neutralized, so to speak, its power. the midrash uses the imagery of a four-horsed chariot, one of whose horses has been unhitched. since they weakened g-d fs power through their sin, it was not proper that they try to invoke that very power, g-d fs gevurah, to judge the egyptians. 18 this array may be seen, inter alia, in the

rity. the3 sages therefore advise husbands to assume their wives are innocent of any wrongdoing unless they have clear justification to suspect otherwise.4 even if the husband is convinced that there is cause for concern, he must first appeal to his wife privately to improve her behavior.5 if this does not work, he may proceed with the ritual if he is sure that his motivations are pure.he may not invoke the rite in jest, in anger, or in order to frighten her.6 furthermore, the rite only works if the husband himself is not guilty of adultery.7 the arizal now discusses what this gspirit of jealousy h is in mystical terms. know that joseph manifested yesod, and that his numerical value is the same as that of gzion h [tzion, 156, which signifies the yesod of malchut, while joseph manifest the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

han human and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted to me" the preface to the assumption of the obligation is under these circumstances a tremendously impressive occurrence, and few could fail to be even faintly moved by it. it consists of an invocation of an angelic power "in the divine name iao, i invoke thee thou great avenging angel hua, that thou mayest invisibly place thy hand upon the head of this aspirant in attestation of his obligation" it is not difficult to realise that this is a critical and important phase of the ceremony. during this obligation, because of the symbolism attached to it and because of the active aspiration which is induced at this juncture, illumination <69> may

d into error. there is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation''thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. therefore, it is that, in thy occult <219> working, thou art advised to invoke the divine and angelic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the all-potent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences of the forces of the macrocosmos. s

w form a hexagram round the altar. hiereus holds his sword in his right hand, the banner of the west in his left. all the okicers except hierophant kneel down. candidate is assisted to kneel. hierophant stands, raising his hands, holding sceptre and banner for the invocation as follows. lord of the universe- the vast and the mighty one! ruler of the light and of the darkness! we adore thee and we invoke thee! look with favour on this neophyte who now kneeleth before thee. and grant thine aid unto the higher aspirations of his soul, so that he may prove a true and faithful frater neophyte among us. to the glory of thine ineffable name. amen! all rise, candidate is assisted to rise and is brought close to the altar. hierophant, hiereus, and hegemon raise their wands and sword to touch each o

no mortal power can do more than bring you to the pathway of that wisdom, which he could, if it so pleased him, put into the heart of a child. for as the whole is greater than the part, so are we but sparks from the unsupportable light which is in him. the ends of the earth are swept by the borders of his garment of flame- from him all things proceed, and unto him all things return. therefore, we invoke him. therefore even the banner of the east falls in adoration before him. hiero before you can ask to pass to a higher grade, you will have to commit certain rudiments of occult knowledge to memory. a manuscript lecture in these subjects will be supplied you by the chief in whose charge they are. when you can pass an examination in this elementary qabalistic knowledge, you will inform the m

! terrible king of the sea, thou who holdest the keys of the cataracts of heaven, and who enclosest the subterranean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of the plants. we adore thee and we invoke thee. speak thou unto us, thy mobile and changeful 180 the golden dawn: volume 11 book two creatures, in the great tempests, and we shall tremble before thee. speak to us also in the murmur of the limpid waters, and we shall desire thy love. 0 vastness! wherein all the rivers of being seek to lose themselves- which renew themselves ever in thee! 0 thou ocean of infinite perfection! 0 height

REGARDIE TALISMANS

has to some extent studied the technical procedures once used in this magical order, should have no difficulty understanding or applying the following instruction. after preparing the room in the way laid down for the consecration of lesser magical implements, supposing this to be an elemental talisman, first formulate towards the four quarters the supreme ritual of the pentagram as taught. then invoke the divine names turning towards the quarter of the element. let the adeptus then, being seated or standing before the tablet, and looking in the requisite direction of the force which he wishes to invoke, take several deep inspirations, close the eyes, and holding the breath, mentally pronounce the letters of the forces invoked. let this be done several times, as if you breathed upon the t

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

on its sublime mysteries now seeksfurther knowledge by the lux of our order.suffragan:has he given evidence of zeal and devotion as a true rosicrucian?g. of the c.:he has.suffragan:then let him be admitted.the zelator, in charge of the conductor, enters and is halted in front of the suffragan.suffragan:frater zelator, it is the custom of rosicrucians before undertaking any matter of importance to invoke the blessing of the deity on their proceedings. kneel, therefore, and join with us in solemn prayersupreme lord, our father, source of truth and light, pour down upon us the continued dew of thyblessing, and prepare the mind off this zelator, now kneeling in thy presence, for the reception oftheoricus16 the true mysteries of this order, that he may thereby benefit mankind, and better fit hi

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

of the decad. they arrange the scale of the divine names and numbers in a triangle, which may be presented in roman characters as follows: j ja sdi jehv eloim sabaot ararita elvedaat elim gibor elim sabaot the sum of all these divine names formed from the one tetragram, but outside the tetragram itself, is a basis of the hebrew ritual and constitutes the occult force which the kabalistic rabbins invoke under the title of shemhamphoras. we have now to concern ourselves with the tarot from the kabalistic point of view, and have already indicated the occult source of the name. this hieroglyphic book is composed of a kabalistic alphabet and of a wheel or circle of four decades, distinguished by four symbolical and typical figures, each having for its radius a scale of four progressive figures

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

sins. prayer of the undines dread king of the sea, who hast the keys of the floodgates of heaven and dost confine the waters of the underworld in the caverns of earth; king of the deluge and the floods of the springtime; thou who dost unseal the sources of rivers and fountains; thou who dost ordain moisture, which is like the blood of earth, to become the sap of plants: thee we adore and thee the invoke! speak unto us, thine inconstant and unstable creatures, in the great tumults of the sea, and we shall tremble before thee; speak unto us also in the murmur of limpid waters, and me shall yearn for thy love! o immensity into which flow all rivers 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 t

and go out backwards. on the morning of the day fixed for the evocation, we should adorn ourselves as if for a festival, not salute anyone first, make but a single repast of bread, wine and roots, or fruits. the cloth should be white, two covers should be laid, and one portion of the broken bread should be set aside; a little wine should be placed also in the glass of the person whom we design to invoke. the meal must be eaten alone in the chamber of evocations and in presence of the veiled portrait; it must be all cleared away at the end, except the glass belonging to the dead person, and his portion of bread, which must be set before the portrait. in the evening, at the hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress-wood and cast incen

e evening, at the hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress-wood and cast incense seven times thereon, pronouncing the name of the person whom we desire to behold. the lamp must then be extinguished, and the fire permitted to die out. on this day the portrait must not be unveiled. when the flame dies down, put more incense on the ashes and invoke god according to the 72 the ritual of transcendental magic forms of that religion to which the dead person belonged, and according to the ideas which he himself possessed of god. while making this prayer, we must identify ourselves with the evoked person, speak as he spoke, believe in a sense as he believed. then, after a silence of fifteen minutes, we must speak to him as if he were presen

bsolute illusion of dream. for the rest, it will be understood easily that a beam of sunlight or the ray of a lamp coloured variously and falling upon curling and irregular smoke can in no way create a perfect image. the chafing-dish containing the sacred fire should be in the centre of the oratory and the altar of perfumes hard by. the operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his undergarments must be of the most intact and scrupulous cleanliness. the ceremony should begin with a prayer suited to the genius

one should honour men who have the courage of their opinions. pursuing our curious researches, we come now to the most atrocious mysteries of the grimoire, those which are concerned with evocations of devils and pacts with hell. after attributing a real existence to the absolute negation of goodness, after having enthroned the absurd and created a god of falsehood, it remained for human folly to invoke the impossible idol, and this maniacs have done. we were informed lately that the most reverend father ventura, formerly superior of the theatines, bishops' examiner, etc, after reading our gdoctrine h, declared that the sabbath of the sorcerers 87 the kabalah was in his opinion an invention of the devil and that the star of solomon was another diabolical device to persuade the world that s

RUBY TABLET OF SET

i think it is a point that carries over into the work we do as setians, work which tends to become more complex- in terms of the scope of our work- as we mature. sin and virtue classification: v2- 17a.x- 1 author: robert menschel iv date: october 14, xxix. o. shuti working, set-xv html revision: sept. 9, 1998 ce subject: ethics and xeper [opening: ring the bell, light the candles, open the gate, invoke set [grail: tefnut (represented by priestess webb) charged the grail with her essence, as then did shu (represented by magister menschel. the grail was then offered to and shared symbolically by all initiates, represented first by a senior initiate (magister webb) and then by a junior initiate (setian tzanou [inspiration: the following dialogue was presented by priestess webb as tefnut, and

the mind of a man has compassed the infinite, dissected it, named and numbered its parts! when the theologians are asked how finite beings can comprehend the infinite- and someone always does ask, for no one engages in theology except to claim supernatural sanction for his personal preferences and hangups- they avow that the infinite is a nice guy who would never leave his creations in the dark, invoke "mysteries" or otherwise waffle shamelessly. it has been over a century since cantor sorted this out and no theologian has taken the hint. as bergier and pauwel put it in the morning of the magicians "the human mind, then, is capable of reaching beyond the confines of the universe and of forming concepts which the universe could never fulfill. this is a traditional attribute of god; but no

s; let them become one with us as we are become one with the eternal set, whose seat is behind the constellation of the thigh. as we turn our eyes and ears within to seek our question and come to know our most exalted and sublime selves, arm us with the pentagram of set and the sceptre of tcham, and fortify us with the courage to stand before maat and look upon ourselves in her dark mirror. h gwe invoke and greet the presence of the great old ones who walk serene and primal in the undimensioned spaces between. appear in our midst, reveal yourselves unto us, and aid us in this work whereby we manifest that which is within us. h ghail nyarlathotep! neter of eldritch lore and forbidden knowledge, patron of this pylon here gathered, help us to know ourselves and to find the key of the mysterie

understand the past and to address the present, but he should not presume that his word will be the final solution to the indefinite future. the intellect alone will enable man to confront problems purely in the realm of the objective universe, but the uninitiated intellect is inadequate where the entire universe. including metaphysical realities. is concerned. this is the realm of the magi. 57. invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my 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 re

of "heru-ra-ha" reveals the name of her-ur (harwer, the great horus, of whom both harpokrates (the osirian horus "the younger) and ra-harakte [see #iii-1] are corruptions. 36. then said the prophet unto the god: 37. i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth, i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the sacred bull mentu was the god of t

SATANGEL

d, or further acts of evocation and spirit binding may be performed. though it may be turned to many ends, it is more suited to the summoning of demons, shades, and qlippoth than to works of high magick. the sorcery concluded, the veil is then closed, and with the final vibration the practitioner returns to normal consciousness. further banishing and grounding may be employed if necessary; thee i invoke, the bornless one thee, that didst create the earth and the heavens thee, that didst create the night and the day thee, that didst create the darkness and the light thou art ra hoor khuit, myself made perfect, who no man has seen at any time thou art ia besz, the truth in matter thou art the truth in motion thou hast distinguished between the just and the unjust thou didst make the female a

nitiates of albion. east: air hear me ar thiao rheibet a-thele-ber-set a bel-atha abeu ebeu phi-theta-soe ib thiao hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! south: fire thee i invoke the terrible and invisible god who dwelleth in the void place of spirit ar vo vg o vgo vru-abrao sotou mudorio phalarthao ooo aepe the bornless one hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may

ra- iao mri vo- dom lillithbal- bin-abaot asal-on-ai aphen-iao i thoteth abrasax aeoou ischure mighty and bornless one hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! north: earth i invoke thee ma barraio ioel kotha athor-ebal- o abraot hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! spirit active: rending the veil hear me aot abaot bas-aum isak sabaot iao this

SATANIC BIBLE

them fiery darts to vanne the earth, and nine continual workmen whose courses visit with comfort the earth, and are in government and continuance as the second and third. therefore, harken unto my voice! i have talked of you, and i move you in power and presence, whose works shall be a song of honor, and the praise of your god in your creation! the seventh key the seventh enochian key is used to invoke lust, pay homage to glamor, and rejoice in the delights of the flesh (enochian) ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe qui-inu. enai butamonu od inoasa ni pa-ra-diala. casaremeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavalezodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-me-dea od pi-beliare itahila rita od miame ca-ni-quola rita! zodacar

SATANIC RITUALS

on triglav's heights the omens of thy will! the glowing coals of ancient sacrifice give birth to spectral shadows who live again as gods of wine and joy [celebrant lowers arms] celebrant: arise and call the bones! the living bones upon the throne! slava, slava yevo silye! slava! kashchei! kashchei! immortal man of madness! slava tchortu! participants: kashchei! kashchei! slava tchortu! celebrant: invoke the dancing goddess, with pshent of flame. her yearning knows no bounds; this is her night to lure the multitudes who sit in judgment of her lust! morena! morena! morena! vyelikaya mats! noch eta nasha [congregation performs a metanea (brief bow with right hand lowered to ground, then remains standing. priest moves to altar and places a kiss upon her body, then steps back and motions for th

re of barbarous delights! my body is a temple, wherein all demons dwell. a pantheon of flesh am i [priest receives bone from acolyte and places it in an upright position between altar's thighs. priest performs metanea to altar. congregation follows suit. the brazier is brought forward and placed before the altar] the greater litany of desire celebrant (facing brazier) great one, hear us now as we invoke thy blessing: in the pleasures of the flesh and the tranquility of the mind. all: sustain us, dark lord! celebrant: in bold covetousness, desiring all that might be kept with dignity and grace. all: sustain us, dark lord! celebrant: in pride in everything we do, display, or are, that shows us not as fools. all: sustain us, dark lord! celebrant: for riches yet unclaimed by minds or hands. al

. all: sustain us, dark lord! celebrant: for thou art a mighty lord, o tchort, and unto thee is all power, honor, and dominion. let our bright visions be transformed into reality and our works be enduring. for we are kindred spirits, demon brothers, children of earthly joy, who with one voice proclaim: so be it! slava tchortu [priest lifts arms high with fingers spread (incendi] celebrant: arise, invoke the blasphemous name the lord of sodom, the god of cain joy to the flesh forever! ogon! ty tchortu ogonyok! razgoraisa poskorei [priest empties powder into brazier, instantaneous to striking of gong, and shouts] sabatan [congregation gives the sign of shunning (hand lifted, palm forward, to shield eyes) and responds] participants: sabatan [the brazier is removed and the priest moves to alta

SATANICON

placed directly in front of the thurible. the sword of satan occupies its customary position, which is at the forepart of the altar. the essence of this ritual dictates that its accompanying music would be of a supremely triumphant nature -35- the ritual of antichrist 1 in the darkness, the celebrant faces the sigil of antichrist as he recites the invocation of antichrist: in the name of belial i invoke you spirit of antichrist come forth! for i am the first, and many will follow! in the spirit of the beast, come forth for i am the same, and the faithful are fearful! in recognition of the number, come forth for the conquest has begun! 2 the celebrant stoops to light each candle of the pentagonia. after lighting the first, he evokes: from the angle of satan, i conjure the fires of evil! aft

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

policeman. this scares you and your immediate reaction is to leave. the analogy is simple, the light is the acquisition of knowledge. but once you have learnt something- seen the policeman's severed head on the table- you cannot unlearn it. therefore you have to live with that knowledge. the acquisition of occult knowledge concerning oneself and the world is not simply learning how to do spells, invoke demons or make a pact with the devil, rather it implies the acquisition of something that will drastically change the way the satanist sees the world. it is akin to the eastern concept that life as man knows it is an illusion and that magical traditions can take man from the falsehood of normal uninitiated life, to the truth and meaning of existence. renunciation, once one has begun to expl

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

et and in its natural products. stones, trees, wind, flames, water, crystals and scents all possess unique, specific powers which can be used during magical ritual. both person power and earth power are manifestations [expressions] of divine power. this is the energy that exists within the goddess and god the life force, the source of universal power which created everything in existence. wiccans invoke [call upon] the goddess and god to bless their magic with power. during ritual they may direct personal power to the deities, asking that a specific need be met. this is truly religious magic. and so, magic is a process in which wiccans work in harmony with the universal power source which we envision as the goddess and god, as well as with personal and earth energies, to improve our lives

is often filled with flowers and water. in wintertime rituals fires are built within the cauldron to symbolize the heat and light of the sun. related to the cauldron is the cup, which contains beverages drunk during rituals. the crystal sphere is used in divination( predicting the future) and promotes contemplation. as a sphere, it is symbolic of the goddess. the bell is a feminine symbol used to invoke, or call, the goddess during rituals. the book of shadows is the closest thing that wicca has to a sacred scripture, though it is more in the nature of a workbook or manual. each book of shadows is compiled by the individual practitioner, but such books are often passed from wiccan to wiccan. they contain not rules but suggestions about wiccan practice, including invocations and rituals. th

oastrians are required to recite standard prayers. one of these prayers is called the khorshed niyaesh, a prayer in praise of ahura mazda. devout zoroastrians recite this prayer during each of the three daytime prayer times, when the sun is in the sky. a portion of the prayer is as follows: may there be the rejoicing of ahura mazda. i commence this recital in the name of the creator. i praise and invoke ahura mazda, who is the keeper of treasures, glorious, omniscient [all- knowing, the perfector of all deeds, the lord of lords, king over all kings, the protector, the creator, of all things created, the giver of the daily bread, the natural, and the powerful, without beginning or end, the bestower [giver] of good things, the forgiver of sins, the loving, omnipotent [all-powerful, wise, and

tern theology. http//people.bu.edu/wwildman/weirdwildweb/courses/mwt/ dictionary/mwt_themes_530_marx.htm (accessed on may 26, 2006. world religions: biographies 265 karl marx this page intentionally left blank moses mendelssohn born: september 6, 1729 dessau, anhalt-dessau, germany died: january 4, 1786 berlin, germany german philosopher; writer let everyone be permitted to speak as he thinks, to invoke god after his own manner. moses mendelssohn, an eighteenth-century german philosopher, is often referred to as the father of the jewish enlightenment. a philosopher is someone who searches to understand values and reality. he was the author of a large number of literary and philosophical works. mendelssohn called for reliance on reason rather than on blind faith and mysticism (direct, myste

SINISTER TAROT

ience: a rational, to some cold, observation beyond the stage of adeptship/individuation. control of all the many and varied factors within a situation- in other words, the achievement of a stage in individual evolution that goes beyond the personal, and thus implies the ability to initiate change on a large-scale, perhaps of a civilization. vi sappho dance in still water chains and roses in blue invoke the sun to an arch of fire gravestones, butterflies and rivers of snakes. lovers karu samsu the double tetrahedron a nexion created via the union of balancing forces. the sowing of the seed of change that which may transform and carry evolution beyond the abyss, and thus beyond self-image- or that which may destroy. the invoking of energies that coerce to create something beyond self. vii t

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

as in war. reconcile our pretensions! well, here is the dice-box; let us throw for her. he who casts the lowest shall resign his claim "is this a decision by which you will promise to be bound "yes, on my faith "and for him who breaks his word so plighted, what shall be the forfeit "the sword lies next to the dice-box, signor zanoni. let him who stands not by his honour fall by the sword "and you invoke that sentence if either of us fail his word? be it so; let signor mascari cast for us "well said! mascari, the dice" the prince threw himself back in his chair; and, world-hardened as he was, could not suppress the glow of triumph and satisfaction that spread itself over his features. mascari took up the three dice, and rattled them noisily in the box. zanoni, leaning his cheek on his hand

ule with its appropriate world. and while we are allowed at times to influence the happiness of others, how mysteriously the shadows thicken round our own future doom! we cannot be prophets to ourselves! with what trembling hope i nurse the thought that i may preserve to my solitude the light of a living smile. extracts from letter ii. deeming myself not pure enough to initiate so pure a heart, i invoke to her trance those fairest and most tender inhabitants of space that have furnished to poetry, which is the instinctive guess into creation, the ideas of the glendoveer and sylph. and these were less pure than her own thoughts, and less tender than her own love! they could not raise her above her human heart, for that has a heaven of its own. i have just looked on her in sleep, i have hear

the diamond dews of the rosy dawn, when liberty came from the dark ocean, and the arms of decrepit thraldom aurora from the bed of tithon! hopes! ye have ripened into fruit, and the fruit is gore and ashes! beautiful roland, eloquent vergniaud, visionary condorcet, high-hearted malesherbes! wits, philosophers, statesmen, patriots, dreamers! behold the millennium for which ye dared and laboured! i invoke the ghosts! saturn hath devoured his children("la revolution est comme saturne, elle devorera tous ses enfans" vergniaud, and lives alone, i his true name of moloch! it is the reign of terror, with robespierre the king. the struggles between the boa and the lion are past: the boa has consumed the lion, and is heavy with the gorge, danton has fallen, and camille desmoulins. danton had said b

in. all those exertions which ordinary wit and courage could suggest had been tried in vain. all such exertions were in vain, where, in that saturnalia of death, a life was the object. nothing but the fall of robespierre could have saved his victims; now, too late, that fall would only serve to avenge. once more, in that last agony of excitement and despair, the seer had plunged into solitude, to invoke again the aid or counsel of those mysterious intermediates between earth and heaven who had renounced the intercourse of the spirit when subjected to the common bondage of the mortal. in the intense desire and anguish of his heart, perhaps, lay a power not yet called forth; for who has not felt that the sharpness of extreme grief cuts and grinds away many of those strongest bonds of infirmi

SIR WALLIS BUDGE EGYPTIAN MAGIC

sky at eventide, and it shall spread abroad the smell of thee in the nomes of aqert. thou receivest the oil of the cedar in amentet, and the cedar which came forth from osiris cometh unto thee; it delivereth thee from thy enemies, and it protecteth thee in the nomes. thy soul alighteth upon the venerable sycamores. thou criest to isis, and osiris heareth thy voice, and anubis cometh unto thee to invoke thee. thou receivest the oil of the country of manu which hath come from the east, and ra riseth upon thee at the gates of the horizon, at the holy doors of neith. thou goest therein, thy soul is in the upper heaven, and thy body is in the lower heaven. o osiris, may the eye of horus cause that which floweth forth from it to come to thee, and to thy heart for ever" these words having been s

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

f what you were doing. program techniques. sv (sighs) sometimes (sigh) it would involve, normally we would start with a hypnotic induction or even sometimes we would inject a medication. a lot of times especially young children have a lot of fear when they are going into programming, but adults do too. we want them to relax. we give them a very short-acting medication to relax them. we would then invoke a hypnotic state in them. if it was an older person i would be checking that the codes are already installed. if i was getting ready to install programming in like a young child, i would tell them, explain to them very patiently exactly the behavior expected. i'd say "i want you to do this, and this, and this" i break it up into steps. then i'd say "first we're going to practice this" i wou

TELESMATA AND FLASHING TABLETS

operation. step 2 in general, hebrew names represent the offices of certain forces. enochian names and the tablets are a representation of a species or a more specific idea. hebrew may be employed without enochian, but seldom is enochian employed without hebrew. 5 step 3 first, formulate the supreme ritual of the pentagram as taught, toward the quarter or element you wish to attempt. step 4 next, invoke the divine names and turn toward the quarter of that element. step 5 standing in the direction and looking in the direction you wish to invoke, take several deep breaths, close the eyes and hold the breath, and mentally pronounce the letters of the force you wish to invoke. you may wish to formulate the letters before you as you do the above. repeat several times until the force is present

tality in you as it would pull or drain additional force from you to combat the opposing force. flashing tablet exercise after the construction and consecration of a flashing tablet, let the adept each morning sit before it and practice clairvoyance, endeavoring to either skry it or travel in the spirit vision to the place it represents. once the adept has reached the plane, the adept should then invoke the power and ask for the strength to accomplish the matter desired. additional information and methods for a full ceremonial talisman consecration can be found in the z-documents. the above method is appropriate, especially for flashing tablets where a certain force is required. in elemental workings, the grade opening is extremely effectite2-4 telesmatic figures by g.h. frater d.d.c.f. r

TELESMATIC FIGURES

ir name ending in la these beings also draw their power from the divine energies, therefore, the la is frequently added to the names of evil spirits. thou mayest build up an image astrally before thee or thou mayest construct a painting of the actual resemblance. let the adept be cautious to vibrate the hierarchy pertaining to thy force. always and especially when working with telesmatic figures, invoke the highest divine names. telesmatic images cannot apply to the world of tylzta (in only a limited sense into ayrb, a telesmatic image in ayrb would be thou conceded) telesmatic forms are thusly attributed unto aryzty. let the adept be warned not to apply a telesmatic image 3 to a divine name in tylzta. the image would be of aryzty, and in aysa, it would be an elemental form. thou shall det

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

recognized that a bemused crowley wittily remarked "an elephant would break down under the insignia i am entitled to wear."2 it was napoleon who once observed how easy it is to win men over through flattery simply by bequeathing a title to them or pinning a medal or token on their chest. crowley's wicked philosophies and his ritual experimentation such as the "babalon working" ritual designed to invoke the coming of antichrist greatly inspired copycats and imitators. such include l. ron hubbard, who reportedly studied crowley's works and went on to found the fake religion called scientology; anton lavey, who founded the church of satan and authored the satanic bible; and alfred kinsey, notorious sex researcher whose kinsey institute pandered to kinky homosexuals and vicious pedophiles.3 c

pope's triceps the vatican also got into the triangle act. in some roman catholic churches today, behind the altar we find displayed the all-seeing eye inside a triangle. meanwhile, the pope can often be seen wearing the symbol of the triceps on his vestments or on his dagon fish god hat, which has its own unique triangular design. the triceps is a nordic design of three earth diamonds thought to invoke earth energy powers and spiritual magic. by adding straight lines on its three sides to fill in the open spaces, we discover that the triceps unexpectedly becomes a larger triangle with a concealed jewish star of david (six-pointed star) within. the triangle and freemasonry many erroneously believe that freemasonry is a christian religion and may be misled into thinking that the prominent u

nd signs mere accidents, or do they convey a concealed, occult meaning? left is richard buy; right is an unidentified man making the "x" with his arms and hands, while mr. buy is presenting the ascendant triangle. the occasion was the house committee's hearings on the enron corporation's financial failure debacle. mr. buy was a high-level enron financial officer. were these hand signs intended to invoke protection or perhaps to influence illuminist puppets on the committee (photo: knight-ridder, in austin american-statesman newspaper, february 8, 2002, p. al 3) this comes from newsweek (july 9, 2001) and is a brief q& a with black hip-hop recording star caushun who is communicating a nonverbal message with his hands. 344 codex magica observe secretary of defense donald rumsfeld as he displ

d the nether regions where, presumably, satan and his legions reside. that is, toward the pit of hell. title page of barbara walker's the woman's dictionary of symbols and sacred objects. inside, walker identified the symbol shown as the dragon's eye. she reports that the dragon's eye forms a triple triangle, sacred to the goddess, and that this symbol appears often in medieval books of magic, to invoke the protection of female spirits and entities. in fact, the dragon's eye bears a remarkable resemblence to the sign of the spear point, and the name dragon's eye is approprate, indeed. symbol from the back cover of the fascinating book, the talisman of the united states: the mysterious street lines of washington, d.c, by charles westbook, ph.d (1990. the symbol depicted is a spear point sup

xander's("george) hands, and so on. 454 codex magica sign of the ram: 2004 vice presidential candidate, senator joseph liebennan, a jew, on the campaign trail. the placement of both hands downward to create the appearance of the two horns of a ram is a cabalistic sign often given by members of middle eastern lodges, especially the masonic lodges of israel. it is a sign of high rank and is said to invoke good fortune on the part of the user. the sign is often given publicly at the beginning, or commencement of a project to enhance success. promoter sidney shlenker, here giving the sign of the ram, was in the news back in 1992, shlenker, a jewish wheeler-dealer and owner of a professional basketball team, was co-builder of memphis, tennessee's massive new great pyramid of the americas. newly

THE BOOK OF PLEASURE

of relatives, the sexes of which are evolved through their cruciform reflection and are elusive to identity. in their xxxx they produce unity xxxxx xxxxx conception. ego generating by subdivision they embrace eternity, in their manifold ramifications is law. 15: i.e. his rainbow. 16: chapter on self-attraction omitted. 17: this is the test. the one who doubt would naturally submit himself. man to invoke pleasure in his choice, subtracts from desire, his desire is partial desire, becomes sub-duple (conflict, never is his energy full. having no true focus, he is deceived in his strength and attains a pure measure of pleasure from his body. in success how heavy is his sentence! pleasure becomes the illusion. through dire necessity "his means" he is bound to its cause and effect, and becomes a

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

e arrow, or by some other known or unknown way of initiation, wilt thou attain union with us. whatever thy operation or formulae of initiation, we shall uplift thee into our holy palace if thou wilt but know and follow thy way. and every way leadeth unto us! 11. know thy will! and in freedom do thy will! master thyself, and be free! all is intended for thine attainment. enflame thyself with love: invoke us often! 12. but in truth, we tell thee, that neither invocations, nor rituals, nor scriptures, nor angels can bring thee to us. if thou wilt become one of us, then must we alone choose thee out of the sublimity of our holy heart of eternal truth through the force and exertion of thy transcendental will. 13. it is not thy lower will to unite with us; it is our high will to unite thee with

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

uently has in its construction a drop of its owner blood. modern wands are often fashioned of copper tubes, covered in leather or cloth, and tipped with crystals 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

rgy, and facilitate events for the achievement of goals, or celebrate personal transitions. it is also a way to honoring the divine in the form of the seasons, and the lord& lady. most rituals include these procedures: 1) preparing the space and equipment 2) preparing of self (cleansing& centering) 3) asperging the space (with salt-water or smudge stick) 4) cast the circle 5) call the quarters 6) invoke the lord& lady 7) state your desired goal(s) 8) raise the cone of power 9) ground the energy with refreshments 10) dismiss the quarters, and thank the lord& lady 11) open the circle page 17 grimoire of eclectic magick the art of magick rituals continued sample ritual the rituals that you write for yourself, will always have the most power. what follows is a sample ritual designed to be a gu

r us(me! facing north say, hail to the guardians of the watchtowers of the north. powers of mother and earth. hear us(me! looking skyward say, aid us(me) in our magical workings reason for the ritual. invoking pentagrams banishing pentagrams element- compass point relationship air- east: fire- south: water- west: earth- north page 18 grimoire of eclectic magick the art of magick rituals continued invoke the lord& lady. this is done by naming the deity then glorifying one or more of their attributes. examples: cernunnos, great horned one, brother of all creatures wild, and free, we(i) invite you into this circle! dana, bright lady, mother of rivers, and mantle of life upon the land, we(i) invite you into this circle! stating the desired goal, say we re(i m) gathered here this night to celeb

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

tance, many bible scholars, including herself, believe that animals must therefore have a soul. the holy breath that god breathed into man was the same breath that he breathed into the animals, birds, and other creatures. it is kolb s further contention that god s act of blessing the animals is further proof that all creatures have a soul. blessed, she points out, means to make holy, sanctify, to invoke divine favor upon, to honor as holy. god blessed his creation of man and woman, and thereby granted them a soul. why else would god have blessed the animals if it were not to bestow a soul upon them? in july 2001, abc news and beliefnet released the result of their poll of americans regarding the question of whether pets would one day meet their owners in heaven. fortyseven percent of pet o

es, or dwarves working in diamond mines, but classically, the role of the gnome is that of a supernatural guardian who can release the treasures of the earth to the earnest alchemist or magician. the gnome, according to the alchemists of the renaissance, had the ability to move through the earth in a manner similar to a human moving through air or a fish through water. the alchemist would seek to invoke the energy of the salamander, a lizardlike entity whose element was fire, and the gnome, whose element was earth, and combine their energies with air and water to create gold from base metals. the name applied to the guardian of the earth s treasures is thought to be derived from the greek genomos, earth-dweller. popular images of little men and women with pointed hats who inhabit flower ga

y is that the sabbat was often manifest with the use of such salves, and although the people involved actually had no physical experiences, they could be made to confess to their witchcraft because they could not separate hallucinations from reality. dr. sidney cohen, a los angeles psychiatrist- pharmacologist, author of the beyond within: the lsd story (1972, commented, it is hardly necessary to invoke supernatural explanations for the mind s more exceptional activities. intuition, creativity, telepathic experiences, prophecy all can be understood as superior activities of brain-mind function. the experience called hallucinogenic will play a role in leading us into the future. it points out the existence of unique mental states that must be studied and understood. on may 2, 1938, dr. albe

e granted to a person who is followed by a stray dog. if the dog should follow someone on a rainy night, however, such action brings bad luck. the evil eye among many people and cultures, the fear of the evil eye persists as strongly today as in ancient times. in the contemporary world of superstitious beliefs, both men and women can possess the evil eye and direct its negativity toward those who invoke its wrath. a vast array of charms, spells, and incantations for the purpose of warding off evil influences has been passed down from generation to generation. in ancient times, the amulet intended for protection against the evil eye was usually just a bit of stone, a shell, or an image carved 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 superstit

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

wer that can be arranged in magic squares and written on parchment. with the proper application of these magical squares, the magus can command the demons and order them to assist him in the acquisition of earthly knowledge and power. by applying such magic words as gabracadabra, h abramelin magicians claim they can gain the love of anyone they desire, discover hidden treasures, become invisible, invoke spirits to appear, fly through the air and travel great distances in a matter of minutes, and animate corpses to create zombies to serve them. abramelin magicians believe they can heal illnesses or cause diseases, bring about peace or war, create prosperity or poverty. they claim to shapeshift into different animal or human forms. 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

tory of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. williams, charles. witchcraft. new york: meridian books, 1960. black magick black magick is the use of supernatural knowledge and powers for the purpose of doing evil or for working evil upon another human being. practitioners of black magick deliberately seek to invoke demonic entities in order to control their powers and to force them to obey their will. black magick is, therefore, a perversion of the mystical sciences. rather than attempting to be of service to one fs fellow humans as do the practitioners of white magick, the black magicians seek to gain control over supernatural forces for the sole purpose of personal aggrandizement, the glorification

, the close of the middle ages, the christian establishment of europe was forced to deal with an onset of social, economic, and religious changes. it was also during this time (1347.49) that the black death, the bubonic plague, nearly decimated the populations of the european nations and greatly encouraged rumors of devil-worshippers who conspired with other heretics, such as jews and muslims, to invoke satan to bring about a pestilence that would destroy christianity and the west. during most of the middle ages, those who practiced the old religion and worked with herbs and charms were largely ignored by the church and the inquisition. after the scourge of the black death, witchcraft trials began to increase steadily throughout the fourteenth and fifteenth centuries. the first major witch

THE GOD OF THE WITCHES

3 margaretjohnson[13 "met a spirit or devil in a suit of black tied about with silk points, he instructed her to call him the god of the witcheschapter i. the horned god10mamilion "and in all her talk and conference she called the said mamilion her god. gaule, making a generalstatement about witch-beliefs and practices in 1646,[14] says that the witches "promise to take him for theirgod, worship, invoke, obey him. of the essex and suffolk witches, whose trials made such a stir in1646,[15] rebecca west "confessed that her mother prayed constantly (and as the world thought, veryseriously) but she said it was to the devil, using these words, oh my god, my god, meaning him and not thelord. ellen greenleife also "confessed that when she prayed she prayed to the devil and not to god".widow coman

THE KEY TO THE MYSTERIES

he word acts upon souls, and souls react upon bodies; consequently one can frighten, console, cause to fall ill, cure, even kill, and raise from the dead by means of words. to utter a name is to create or evoke a being. in the name is contained the "verbal" or spiritual doctrine of the being itself. when the soul evokes a thought, the sign of that thought is written automatically in the light. to invoke is to adjure, that is to say, to swear by a name; it is to perform an act of faith in that name, and to communicate in the virtue which it represents. words in themselves are, then, good or evil, poisonous or wholesome. the most dangerous words are vain and lightly uttered words, because they are the voluntary abortions of thought. 190 a useless word is a crime against the spirit of intelli

hed like a ghoul upon his body and tore his winding sheet. we asked one day, of a young writer of this school, what his literature proved. it proves, he replied frankly and simply, that one must despair and die. what apostleship, and what a doctrine! but these are the necessary and regular conclusions of the spirit of perversity; to aspire ceaselessly to suicide, to calumniate life and nature, to invoke death every day without being able to die. this is eternal hell, it is the punishment of satan, that mythological incarnation of the spirit of perversity; the true translation into french of the greek word "diabolos" or devil, is "le pervers- the perverse" here is a mystery which debauchees do not suspect. it is this: one cannot enjoy even the material pleasures of life but by virtue of the

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

lief) by the arcana of the subconscious. the daemonic feminine or goddess is indeed lilith hecate. she has many names and masks, but revealed is something more terrible and beautiful than would be expected. she is the mother of all magick, she lives in the blackened flame of both man and woman. you cannot walk the path of magick and shut her out. she devours or blesses, her kiss means everything. invoke the goddess and listen well to her words. she is babalon, the crimson harlot who rides the infernal beast of the sun. she is az, the primal instinct of sexual hunger, she is the white goddess, who would caress you before removing the flesh of her pale face to reveal a ravenous wolf. lilith hecate is the triple mooned initiator, she who guides upon the path. in inspired lore, cain was initia

clothe me in the robe of az in the watchers fields of time by kevan, the gateway to the sabbat, shall you arise before me- my body is a black temple, illuminated with crimson and violet brilliance. by my words carry my spirit! 21 the ensorcelment of ahriman- i summon ruha-az, crimson whore and vampire, i call the fiend vareno who is an angel of darkness, who causes intercourse i do summon thee! i invoke thee! in the darkness is your light. praise unto ahriman, horned lord of the kingdom of shades, specter and phantom, praise unto our kingdom of dead matter and flesh. praise unto ahriman, who created andar from the smoke of the blackened flame, who in averse brilliance was both phantom and dire foulness, praise unto ahriman, who joined in union with the whore-vampyre az, whose body is ruha

THE MAGICIAN S KABBALAH

to influence, be it for healing or cursing, or with or without the individuals knowledge. other more esoteric correspondences are seen across sets of items, for example, numbers, planets, scents and colours. an example is that the colour green, the number seven and the emotion of love are associated with each and the planet venus, also viewed as the greek goddess of love. a magician attempting to invoke the influence of this goddess is likely to surround himself with items which resonate with her. this occult idea has a psychological parallel in colour theory, which has demonstrated that certain colours produce changes in our internal physical and psychological states. a biological theory of morphic resonance has recently been postulated as detailing a non-local field which determines the

ate 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 one circle of light. take cup and hold up, saying; i invoke the power of netzach, the power of glory, the power of victory, in the name of jehovah tzabaoth, lord of hosts, to work this oath of transmutation. drink wine. write oath on paper. holding oath above candle say; by the furnace of victory, by the graal of understanding, by the oath of transmutation, i bind this work of mine unto its perfection. burn the oath. finish with the lesser banishing

THE MARTINIST OPERATIVE GENERAL RITUAL

flame of the ordinary candle saying: i purify thee wax and i bless thee) in the name of the eternal and by the virtue and powers that have been entrusted by him unto me. be thus commanded and consecrated by my words and by my intentions for the service to which i designate thee- which is to enable me to keep hold of the impressions of things that shall be communicated to me by the spirits whom i invoke according to the innate power in myself. become thus just and real to my eyes as were the lights which the elect 18 privileged by the creator were employing in their own operations, lights united in support of the spiritual regeneration of men, my fellow brothers, for the greatest glory of the eternal thought, for the greatest glory of the eternal will and for the greatest glory of the eter

privation of thy will and of thy science. hear my prayer so that my words and my will may conform with thine. by ieshouah, our lord, amen. operator again throws more incense into the censer and makes the third turn around the altar saying: o eternal, may my prayer become from now on a true perfume which i offer thee for eternity. may this perfume become a symbol of the fervour with which i shall invoke thee for my reconciliation, so that i may become sincerely united with him whom thou hast established as my guardian and given the care of guiding me. i invoke him, that helpful guardian, in the bosom of this circumference although i do not see him with my eyes of flesh, to become my counsel, my guide and my support in this lowly world and in the other, for thy greatest glory and for my per

THE MIDDLE PILLAR

hough many self-proclaimed satanists are merely practicing a rather juvenile philosophy created out of adolescent rebellion based on the rejection of the religious beliefs of their parents, others are simply unethical, dysfunctional sociopaths who have little or no regard for others. satanists of the latter sort can safely be defined as individuals who worship satan (the christian entity of evil, invoke evil spirits, and practice harmful (black) magic towards others. thus, satanism is not a life-affirming philosophy, and it should be soundly rejected by any true seeker who wishes to evolve spiritually. for as regardie stated in the tree of life, 241-242 "those who employ such methods [of black magic] should be severely shunned by the theurgist as he would a foul disease" in the neophyte ri

oing the invoking form of this ritual in the morning and the banishing form at night. however, we feel that the beginner needs to concentrate only on the banishing form.27 beginners have a tendency to have their auras light up on the astral-they unknowingly attract all kinds of elementals at ths early stage of the work. it's far more important for the beginner to know how to banish rather than to invoke. anyone can attract an elemental or energy form. getting rid of it can be more difficult. the following section describes a number of different versions of the lbrp, including egyptian, greek, gaelic, and shamanic renditions. egyptian pentagram ritual the egyptian qabalistic cross stand and face east. imagine a brilliant white light touching the top of your head. reach up with the index fin

THE NECRONOMICON SIMON VERSION

ar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time, thou mayest not eat meat for the space of seven days preceding the last day of the moon, and for the space of three days preceding the last dat of the moon thou mayest not eat anything whatsoever, save to drink sweet water. on the last three days, thou must invoke, in addition to thy god and goddess, the three great elder ones, anu, enlil, enki, by their proper invocations. and the number of anu is sixty, the perfect number, for he is father of the heavens. and the number of enlil is fifty, and he is the father of the wind. and the number of enki is forty a most excellent number, and he is our father, of all who would tread these forgotten paths, and

the watcher the first time, the place of thy calling must be clean, and a double circle of flour drawn about thee. and there should be no altar, but only the new bowl with the three carven signs on it. and the conjuration of the fire should be made, and the sacrifices heaped thereupon, into the burning bowl. and the bowl is now called aga mass ssaratu, and to be used for no other purpose, save to invoke the watcher. and the bowl must be lain between the circles, facing the northeast. and thy vestments should be black, and thy cap black. and the sword must be at hand, but not yet in the ground. and it must be the darkest hour of the night. and there must be no light, save for the aga mass ssaratu. and the conjuration of the three must be made, thus: iss mass ssarati sha mushi lipshuru ruxis

arrage kanpa! zi dingir ninnini kurkurrage gigshi inn bhabbharage kanpa! zi dingir annunna dingir galgallaenege kanpa! kakammu! the binding of the evil sorcerers (when thou art haunted by the spells of the worshippers of the ancient ones, make images of them, one male and one female, and burn them in the flames of the aga mass ssaratu, while pronouncing the following incantation of the binding) i invoke you, gods of the night together with you i call to the night, to the covered woman i call in the evening, at midnight, and in the morning because they have enchanted me the sorcerer and the sorceress have bound me my god and my goddess cry over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during the day. they have stuffed my

le, the amulet of ur about thine arm, and a pure and unspotted robe. and these things shall be worn for the operations of calling only, and at other times shall be put away and hid, so that no eye may see them, save your own. as for the worship of the gods, it is after the fashion of your country, but the priests of old were naked in their rites. and thou shalt put down the circle. and thou shalt invoke thy god and thy goddess, but their images must be removed from the altar and put away, unless thou call the powers of marduk, in which case an image of marduk should be set thereupon, and no other. and the perfumes must be burnt in the brazier this book. and the watcher summoned, after its fashion. and the four gates invoked, being the four watchtowers that stand about thee and the circumfe

tes invoked, being the four watchtowers that stand about thee and the circumference of the mandal and witness the rites, and watch the outside, that the ancient ones may not trouble thee. and the invocations of the four gates is after this fashion, which thou recite loudly, in a clear voice: of the invocation of the four gates from the world between the spheres invocation of the north gate thee i invoke, silver hunter from the sacred city of ur! thee i call forth to guard this north place of the most holy mandal against the vicious warriors of flame from the principalities of dra! be thou most vigilant against the utukki of tiamat the oppressors of ishnigarrab the throne of azag-thoth! draw thy bow before the fiends of absu loose thy arrow at the hordes of dark angels that beset the belove

THE SHADOWED ONES

hell the very hidden nature of mankind can you recognize an angel of light. every being which fell from the limitless nothingness of what you call god offers only self-possibility once you have moved beyond it. as our wings blackened we so then awoke to a new way that of the consciousness. enshrine the possibility, not the moment in question. by motion can you bring order to a chaos of self; then invoke chaos to initiate further order. see through my own eyes, i am many things and many forms. anything is within possibility to an opened and determined mind. even as the flesh fades into the gray lands of death does initiation begin. the mind set free from the limitations of the physical body, which flies forth from the skull temple of man can then we understand that all of us are within the

this mighty circle 7 by the west can the leviathanic dragon be heard, who devours his being and time itself. let the timeless daemon envenom you with the dreams of those who walk the earth since the times of burning sand and mountains, to the gardens of green and the cradle of birth. leviathan emerge, leviathan bring to union samael shaitan and his bride, lilith in all quarters. let my awakening invoke cain! by the waters of the abyss shall i sink deep and drink of the passions of the subconscious. by the south west emerging from the waters of the abyss does akibeel empower you to emerge from the oceans with the knowledge granted to you. listen to the waters in both storm and silence, there is much to hear in their waves .come forth from the oceans as a beast and ignite again your soul in

THE SIGIL OF ADVERSARY

n is highest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent with the face of a cat. this devil is one of apep, a form of set. hemhem is used to invoke storms in the self to crush and devour weakness. the tenth is the serpent of apep, who has the face of a white cat. this daemon may be used to ascend up in night, to visualize and send forth the spells of your desire. cursing or blessing, all of which shall become in your will. nine as the number of the trapezoid, the ensorcelment of the eye of the setanist and the ability to sway the minds

of apep, who has the face of a white cat. this daemon may be used to ascend up in night, to visualize and send forth the spells of your desire. cursing or blessing, all of which shall become in your will. nine as the number of the trapezoid, the ensorcelment of the eye of the setanist and the ability to sway the minds of men and women to your cause. be careful in the use of this sigil, as it may invoke compassion or complete destruction. this is pakerbeth, the black shadow of set-heh, invoked within the body of the sorcerer. the eighth is pesh-khent, the birthing knife and cutter of weakness, a weapon held by set. this sigil may be inscribed on a parchment or the handle of a weapon, use as a ritual instrument to begin a process of developing from a weakness of character. the seventh is er

ess of developing from a weakness of character. the seventh is erbeth, a name which can procure love love of another or self love. use while envisioning the object of your desire chant a mantra form of erbeth while doing so while facing a mirror. the sixth is the god of the night sun, seker (he who is shut in, a god of darkness who has a close connection to set in his beginning. use this sigil to invoke the power of death and to isolate the psyche, emerge and begin transforming in the midnight sun of the adversary. the fifth is lerthex, a name of typhon the serpent. this is the body and mind of the magician as he spirals his or her spells as a dragon. use lerthex to visualize a goal and then recite the name as a mantra to manifest the desire. may be used for protection, by imagining a grea

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

the galleried pines is mine to-day: these groves are fit for pan. o rich with bacchic frenzy, and his wine fs atonement for the infinite woe of man *w.e. henley, rodin in rime, vol. iii, p. 119. here gcloistral h is a spondee; geried pines, h an (imperfect) anapaest; and so on. again in gla fortune h: ghail, tyche! from the amalthean horn pour forth the store of love! i lowly bend before thee: i invoke thee at the end when other gods are fallen and put to scorn. thy foot is to my lips; my sighs unborn rise, touch and curl about thy heart; they spend pitiful love. lovelier pity, descend and bring me luck who am lonely and forlorn. h *w.e. henley, rodin in rime, vol. iii, p. 120. compare the following verse in swinburne fs poem, the centenary of the battle of the nile: the strong and sunbri

t it is doing c whether it speaks or is silent: it is a blissful extravagance c i have often been carried away by it c there is such perfection of joy that soul and body cannot express it c if they could the perfect union of all the powers would be at an end. h *i.n.r.i. so crowley finely describes: death from the universal force means to the forceless universe birth. i accept the furious course, invoke the all-embracing curse. blessing and peace beyond may lie when i annihilate the gi. h therefore, o holy mother, gnash thy teeth upon my willing flesh! thy chain of skulls wild music clash! thy bosom bruise my own afresh, sri maharani! draw my breath into the hollow lungs of death! there is no light, nor any motion. there is no mass, nor any sound. still, in the lampless heart of ocean, fas

THE GOD SET

greek titan typhon, became the figure for the goes or sorcerer to use. after hermes the most often invoked god in the magical papyri is set-typhon. this entity was used to bring spirit helpers( bird would fly down and announce that the magician was now under the protection of a god- a popular typhonic practice outside of egypt as well se morton smith's jesus the magician. set was also the god to invoke to send dreams, perform healings on the head or spinal column, and to cause enmity between enemies. there seems to be a few common threads running through the set cult: the quest for immortality, antinomianism, and the practice of magic. perhaps this is why michael aquino's current temple of set finds this figure so appealing as an archetype for the left hand path. like hatshepsut before aq

THE SECRET RITUALS OF THE OTO

ur lips on the book of the law (done) s: you will now retire from my presence, and undergo the due preparation for the ordeal which awaits you (they take him out) second point the candidate is stripped completely by w. and e. s. conceals in the closed tent his candle, so that the camp is in absolute darkness. c. brought to w. of well. they leave him (a pause) s: o thou! lady of the east! i hereby invoke upon this candidate the powers of birth. may he be brought safely from darkness into light. aumn! all: aumn! s: send the candidate on his travels with the moon (3 circles. music. this is the beating of the tom-tom unless some highly skilled musician be a member of the oasis) this is the pathway to the knowledge of thyself. be true toward thyself (3 circles. music) this is the pathway to the

e or champagne) s: you will now retire from the camp; on your return, i shall communicate to you the secrets of our order in this degree. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c3.html (10 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o (done) fourth point (the consecration and instruction) s (on c. s return) o lord of all magick, i hereby invoke upon this candidate, the powers of the sphinx. may he acquire knowledge, will, courage, and silence, to the glory of thine ineffable name. aum (the following passage is to be inserted as soon as a proper boulometer is ready. the boulometer consists of an attachment to the thumb, with a screw and a graduated wheel. c. has to turn the screw as far as he can, and his ability to do so is marked

s import? e (for c) the lord (e. leaves c) w: pass (takes c. round and to s) most mysterious master, i present to you a magician on his consecration, that he may receive a mark of your favour on his travels with the sun. s: my brother, in the first degree, you were presented with a robe of darkness indeed, yet in the shape thereof was concealed a certain invocation of the light. to those who thus invoke the light, light comes. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c3.html (14 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. i therefore affix this red triangle, the apex pointing downwards, as it were a wedge of light splitting the clouds that surround birth, and warming life with its rays, as it is written, the sun of righteousness

e o.t.o (puts dagger to throat) by the authority of the grand master baphomet (puts disk to heart) i proclaim you devoted a master magician (c. rises. the officers give him the kiss of peace) third point file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c4.html (9 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. s: o thou! lord of the west. i hereby invoke upon this candidate the powers of death, as he offers himself to partake with us the mysterious secrets of a master magician. endue him with such fortitude that in the hour of trial he fall not, but that, passing safely under our protection through the valley of the shadow of death, he may rise from the tomb of transgression, to shine as the stars forever and ever. aumn. send the candidate

ake it? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (5 of 9 [12/28/2001 2:04:24 pm] the secret rituals of the o.t.o. cands: we are. viii: then you will extinguish your tapers, remove your aprons, sashes and jewels, raise your arms, extended at an angle of 90, and say: we renounce all; we swear to keep inviolate the mysteries of these degrees; and we invoke annihilation. these points, etc, penalty of having our skulls split asunder by the axe of the executioner. amen. you will seal this solemn oath with your lips five times upon this skull. i will now proceed to confer upon you the following degrees of the a. and a. rite: knight of the sword and of the east. prince of jerusalem. i also confer upon you the corresponding degrees of the reduced r

TRUE HISTORY OF WITCHCRAFT

..but no convincing evidence has been presented to back this assertion and, to my mind, it seems extremely unlikely (gardner, ibid, introduction) the wiccan rituals i have seen do have much of crowley in them. yet, as we shall observe presently, the explanation that `crowley wrote the rituals for gardner' turns out to be somewhat in error. but it is on the right track. doreen valiente attempts to invoke crowley's alleged infirmity at the time of his acquaintance with gardner "it has been stated by francis king in his ritual magic in england that aleister crowley was paid by gerald gardner to write the rituals of gardner's new witch cult..now, gerald gardner never met aleister crowley until the very last years of the latter's life, when he was a feeble old man living at a private hotel in h

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

been the lord of destruction as well as creation and preservation. we accordingly find that in one of the orphic litanies now extant, he is expressly called the giver of life, and the destroyer.6 the egyptians represented typhon, the destroying power, under the figure of the hippopotamus or river-horse, the most fierce and destructive animal they knew;7 and the chorus in the bacchae of euripides invoke their inspirer bacchus to appear under the form of a bull, a many-headed serpent, or flaming lion;8 which shows that the most bloody and destructive, as well as the most 1 il, w, v. 527. 2 damm. lex. etymol. 3 hymn. x, v. 13. 4 sat. lib. i. c. 23. 5 sat. lib. i. c. 3. 6 hymn lxxii, ed. gesn. 7 plutarch, de is& os. 8 v. 1015. 70 on the worship useful of animals, was employed by the greeks to

TYSON DONALD NEW MILLENNIUM MAGIC

ion at the top of page 80. in the conventions of modern magic, the first line segment drawn toward a point of the pentagram invokes the elemental force of that point. a line drawn away from a point banishes its force. this follows the practice established by the hermetic order of the golden dawn over a century ago. a pentagram drawn in the manner given above would be assumed by most ritualists to invoke the powers of elemental fire, since the first segment is drawn toward the point of fire. this results in a clumsy system, as anyone who has studied it will admit. not all elements can be invoked from the point of spirit. for example, water must be invoked by drawing a line toward it from the point of air. yet why not start the line from the point of earth? because invocation is presumed to

agically signifies spirit: ra.the two common forms of the pentagrammaton are yod-he-shin-vau-he (pro- nounced "yeheshuah) and yod-he-vau-shin-he (pronounced "yehovashah. magically, the first name is given to the left human hand and the second to the right hand. when the magus pronounces them correctly with hands upraised and fingers spread to form pentagrams, the names are powerful instruments to invoke, rule, and banish spirits. the first name suggests the point of spirit in the center of the square of the elements. the pentagram is read counterclockwise following the order of the let- ters in the name: the second name is symbolic of the house of man, where the spirit, no longer hidden but exalted, has moved from the center to the top in preparation for the sixth emanation. here the penta

med essences that are the higher emanations of the all. therefore, take care to use the hexagram only for noble and unselfish purposes. planetary forces are invoked by drawing a line of psychic fire from the planet's position on the hexagram in a clockwise direction. this line is to be repeated coun- terclockwise in the reflected triangle, beginning at the point directly opposite. for example, to invoke the powers of mars the upward-pointing triangle is drawn with the wand or index finger of the right hand in a fiery line in the air, beginning at the mars-point and proceeding clockwise, when the first triangle has been closed, the second downward-pointing triangle is drawn, beginning with the venus-point and proceeding counterclockwise back to its start. the triangles are drawn in opposite

riginally beelzeboul "lord of the earth" however, do not make the error of assuming that these fallen gods can be restored to their former high estate while retaining their altered names and shapes. angels of light, when perverted from their original purpose, become angels of darkness. ashtaroth may once have been a female lunar deity, but he is now a male demon of violent rage. it is possible to invoke astarte in her original image and nature, but never attempt to reform ashtaroth into his lost character of moon goddess. these beings are irreconcilable, as separate and distinct as their names. t he dodecagram is a star with twelve points. it may be formed in three ways-with four equilateral triangles, with three squares, or unicursally with its line reflected from every fifth point. it is

m and forms the sign of the zodiac in its center, the points of the star should be assigned the letters of the permutation of the divine name in order. the upper point of the pentagram can then be given the hebrew letter shin (a, which signifies the radi- ance of elemental spirit. this is equivalent to lighting the mystical lamp and empowers the symbol 'h5) 5 in although theoretically possible to invoke and banish the powers of the signs of the zodiac by using the unicursal dodecagram, in practice it would be quite diffi- cult to draw this twelve-pointed star with accuracy on the air during rituals. for- tunately, there is another way to invoke and banish the banners, and their related signs of the zodiac. it involves the use of a simple figure which the author has christened a tetragram

TYSON DONALD SOUL FLIGHT

m the sidewalks. now and then, the painted revelers seize one of the onlookers and refuse to release him until he ransoms his freedom with a coin. when the procession reaches the town square, the chains are symbolically struck off the necks of the naked man and woman by an imp wielding a sword, and the giant devilish figure is set on fire. the ruling intelligence is pan, god of nature. the flutes invoke his presence at the celebration in the form of a goat that is led along after the statue. for the price of a coin, the masked revelers will let you ask your questions of the goat, who will bleat to indicate an affirmative response. xvi the blasted tower hebrew letter: pe (mouth) correspondence: mars path: twenty-seventh a tall tower of stone built upon a peak and accessible only by a steep

TYSON DONALD THE MAGICAL WORKBOOK

practical from the abstract can prove difficult even for those with prior experience in ritual magic. beginners find it impossible. they do not know where to start, and are bewildered by the sheer mass of information that confronts them. they are told to draw a pentagram, or project a circle, or raise a cone of power, or ground and center themselves, or charge an object, or open their chakras, or invoke the light, but are seldom instructed in simple steps how to do these things. the practical directions found in most texts on magic, even in the very best, are woefully inadequate. htuals are set forth in the form of skeletal outlines. while these outlines may serve as useful reminders to those who already know the rituals, they are insufficient for the larger percentage of readers who come

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 power, the ritual will fail. magic, like y

location at the center of the universe. location can only be fured by means of a point, which is why a star is visualized in the middle of the sphere of the heart-center, the traditional center of the human body. a point can only be located in space by means of three intersecting, perpendicular lines. centering helps spiritual intelligences, such as any angels or deities that you may subsequently invoke, to locate your presence. centering in one form or another should be done at the opening of most rituals. the cross is a symbol for the earth. by making your body into a cross, you momentarily become the earth. the star within the sphere of the heart-center is a symbol for the creative, empowering source within the higher self of the individual. by identifying yourself with the star through

e, or even to be near it. the pentagram can also be mentally enlarged or reduced in size as needed. in this exercise i have described the golden dawn method for drawing the pentagrams because it is a system every ceremonial magician should know, even if it is never used. its faults are complexity and duplication. it is not obvious to students at first impression why two pentagrams are required to invoke spirit, and two to banish spirit, but only one to invoke and one to banish each of the lower four elements. nor is it immediately apparent why the pentagrams to invoke or banish different elements are not formed in the same general way. note that in the golden dawn method, the invoking pentagram of water is the same as the banishing pentagram of air, and the banishing pentagram of water the

s to this general rule. the first line segments of the invoking pentagrams of spirit, both active and passive, do not extend directly to the point of spirit, but only in the general direction upward; the first line segments of the banishing pentagrams of spirit do not extend directly away from the point of spirit, but only in the general direction downward. happily, there is a much simpler way to invoke and banish the forces of the elements by pentagrams. i developed this method independently in the course of my own practice, and was later surprised to learn that it had been used for some years by the occult organization known as aurum solis. projecting the pentagram 149 the method is simplicity itself. to invoke an element, begin the pentagram from the point assigned to that element and p

TYSON DONALD THE POWER OF THE WORD

m of the banner that occurs when its first and second h switch position. later, when we banish the spirit or power of that overt banner by inscribing its banishing sigil upon the air, we are actually invoking its opposite, occult form, which cancels out the already present overt form the way a negative electrical charge cancels a positive. if we were to inscribe the banishing form first, it would invoke the occult form of the banner. to banish this occult form, we would have to inscribe the invoking sigil, which would summon the power of the overt form of the banner, neutralizing or cancelling out its opposite, occult form. so, in actuality, all twenty-four sigils invoke the banners they represent. but once a banner has been invoked, whether it is an overt or an occult form, the invocation

the tracing of a fixed sigil creates a crossing pattern, as shown in the illustration on page 34. invoking banishing invoking banishing tetragrammaton cardinal mutable fixed the three sigil forms it is useful to remember that the initial turning motion in all invoking sigils for the overt banners is clockwise. even in the case of the mutable sigils, the first diagonal line is traced clockwise to invoke. contrarily, when using the sigils to banish the intelligence of a particular overt banner, or the spirits ruled by that banner, the first movement around the tetragram is counterclockwise. once this underlying pattern is understood, it becomes impossible to forget any of the banners, or misspell them, or forget which he is first and which is second in a name-something difficult to remember

he first movement around the tetragram is counterclockwise. once this underlying pattern is understood, it becomes impossible to forget any of the banners, or misspell them, or forget which he is first and which is second in a name-something difficult to remember without the tetragram. it becomes an easy matter, without consulting any written notes and without ever memorizing the permutations, to invoke all twelve overt banners in order, merely by remembering the graphic structure of the tetragram and the correct order of the three sigil forms. it requires only a moment of thought to mentally select a particular sigil. for example, suppose we wish to draw the invoking sigil for the overt banner of the name that rules the sign of capricorn, but we do not recall which form of the name this i

sigil. by knowing the tetragram, we know that the sigil begins at the left corner, because capricorn is an earth sign, and the second he, on the left corner, is the letter of tetragrammaton related to elemental earth. also, we know capricorn is one of the cardinal signs-therefore the sigil of its banner will be of the circular kind, its initial movement in a clockwise direction because we wish to invoke an overt form. remembering the tetragram and the position of the letters at its corners, and knowing the cardinal sigil form, we mentally trace around the edge of the tetragram clockwise from the second he of earth, which gives us the correct banner of capricorn, hihv. the uses for these sigils of tetragrammaton are endless and scarcely need to be enumerated to the working ritualist. they a

operation where spirits or occult energies are to be concentrated or dissipated. the invoking vortex of ihvshh is excellent for causing a spirit to indwell a talisman. for this purpose, it should be visualized surrounding the talisman with the right hand held a few inches over it as the name yehovashah is vibrated. once the invoking vortex has been established, the name of the spirit you wish to invoke into the magical object should be vibrated as you draw the sigil of that spirit in the air directly over the object with your right index finger. this process of creating the vortex and invoking the name of the spirit should be repeated several times in succession until you have an inner sense that the spirit had been successfully induced to dwell within the talisman. conversely, the banish

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

ple of invocation. if you wish to effect a work in the world that requires- let's say the use of words- you may wish to say something like "i raise my drinking horn to wodenhaz, who through sacrifice of self brought us the runes by which we may change the wyrd of the world through our writing" drink deeply and become wodenhaz. if you prefer not to use the stimulation of mythology you might simply invoke a principle- as in "i drink to communication through which i cast my will upon other men and by which i establish a link with the other secret side of the universe" 5. drink to a human you wish to honor. this continues the principle of invocation as well as forging links between the living and the dead (if you've chosen a dead hero to honor) or between the work you are doing and a living fo

VOX SABBATUM

h hidden gods and sleeping beasts, it challenges and destroys those who flinch in the face of the adversary in short it is dangerous. the left hand path is indeed dangerous because it can destroy the perceptions of the condition of human belief structures it can free the psyche but the shock of this liberation is sometimes too much to bear. sorcery can destroy as it is rather simple to abuse, and invoke the demons of your extreme desires to devour you. the left hand path is not an easy one. let us first observe the nature of the left hand path. specifically, it is the antinomianian (non-union or isolation from the natural order) path of self- deification (self-godhood. by this definition, the individual views his or her self alone and able to rely only on his or her developing psyche for t

er from which the initiate passes through. all symbols, objects, sigils and other talismans including statues and crystals hold deific power between the mind of the sorcerer, they are a type of magickal link from which the self holds common association in reference to the triad of will- desire-belief. this embodies such objects with the very power envisioned within them to transform, to curse, to invoke imagination and inspiration. the witches sabbat is thus a model of self-deification. the sabbat is an image from which the mind and psyche is free from the restraints of mundane reality and the flesh. the spirit takes the form that is so desires at the moment, joins with familiars and other demonic forms and goes forth to a place which centralizes the imagination in an infernal sense the de

o worship of the moon. these double horned ones would gather on thursday nights, their initiation was having a small wound cut on their body, this sacred knife was called the al-dhamme, which means bloodletter. the word athame is said to have derived in part from this term. the two-horned ones would gather at the az-zabbat, the forceful occasion. they would dance widdershins around the circle and invoke al aswad (the black man) while reciting moslem prayers backwards. the mabrush (which makes reference to the style of dancing frenzied) practitioners would use burial sheets called the kafan (meaning winding sheet) which is a white shroud used in burials and at a point in the rite place it over their heads. the companions of the rite were attributed to the blacksmith, those of which are reve

. 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 seeming selfpermission! the sabbat is a subjective experience, from w

tary or coven agreement of self-transformative magick. this is done by confirmation of standards which are present in the ritual area. some build a bonfire in the woods, near a crossroad or area appropriate. it is pertinent that the five senses are appeased and aligned with the focus of the rite. the maskhara of the middle east would blacken their faces, wear animal masks and through dance create invoke a strong ecstasy which along with the alkaloid used in an ointment, would cause sensations of flying. you may wish to use the waking rite as a means of practicing spells and sending forth the desires of the group. the waking sabbat is also a means of growing more connected with the other practitioners, which forms an allegiance with what is known as a group mind. this is useful in spells an

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ced there, and it set order among them, and it took up its place in my face, and it doth rule the whole earth. then shu and tefnut brought forth osiris, and heru-khenti-an-maa, and set, and isis, and nephthys and behold, they have produced offspring, and have created multitudinous children in this earth, by means of the beings which came into existence from the creatures which they produced. they invoke my name, and they overthrow their enemies, and they make words of power for the overthrowing of apep, over whose hands and arms aker keepeth ward. his hands and arms shall not exist, his feet and leas shall not exist, and he is chained in one place whilst ra inflicts upon him the blows which are decreed for him. he is thrown upon his accursed back, his face is slit open by reason of the evi

seth and is in every member of him that is under the knife. keep thou watch over him. by means of thy words. verily let thy name be invoked this day. let thy power (qefau) come into being in him. exalt thou thy magical powers. make me to live and him whose throat is closed up. then shall mankind give thee praise, and the righteous) shall give thanks unto thy forms. and all the gods likewise shall invoke thee, and in truth thy name shall be invoked this day. i am horus [of] shet[enu "o thou who art in the cavern,[fn#227] o thou who art in the cavern. o thou who art at the mouth of the cavern. o thou who art on the way, o thou who art on the way. o thou who art at the mouth of the way. he is urmer (mnevis) who approacheth every man and every beast. he is like the god sep who is in anu (helio

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

circulates in the same manner into the center of the ninth sphere. now then, in order to save the appeals related to the inherent risks of every astral experience and to obtain a fast and, at the same time, perfect projection it is sufficient reason, for the sacred order of tibet to affirm its motto: nothing can resist our power. to do this practice, moments before going to bed, the disciple must invoke with all of one s heart and with all one s soul, the great ruler of the sacred order of tibet. the name of the great guruji is bhagavan aklaiva. this sacred order, which we have the high honor of representing here in mexico, is the most powerful of the whole oriental tradition. it is formed by 201 members. the board of directors is formed by 72 brahmans. papus in his elemental treatise of o

os secretos del brahmanismo, pues son los nicos en darnos la clave real del arcano a.z.f, gracias al conocimiento de la lengua atlante primitiva, watah, ra z fundamental del s nscrito, el hebreo y el chino. la orden sagrada del tibet, es la genuina depositaria del real tesoro de aryavarta (este tesoro es el "gran arcano. 12 bhagavan aklaiva will help you to consciously travel in your astral body. invoke him when you are meditating on the sacred sign of the infinite. on any given night, you will be invoked from the temple of the himalayas. there you will be submitted to seven ordeals. there you will be taught the secret science. now then, after this digression, let us continue with our initial point. the holy eight symbolizes the caduceus of mercury and represents the two ganglionic chords

ar with the elementals of nature. practice: agni god of fire fire: light a fire then vocalize the mantra inri. this mantra is vocalized in two separate syllables: in ri: prolong the sound of each letter. iiiiiiiiiiiiiinnnnnnnnn rrrrrrrrrrrriiiiiiiiiiiiiiii thereafter, concentrate on the fire that you have lit (on the candle, on the oil lamp or on the charcoal) and profoundly meditate on the fire. invoke me, samael, your friend, who wrote this lecture, i will assist you in this practice. then vocalize the s as an affable and fine whistle, like the buzzing of a rattlesnake. los vapores de la materia prima de la gran obra no ascender an por la chimenea sin la ayuda de los inquietos silfos. los gnomos necesitan destilar el oro en el cerebro y eso s lo es posible con la ayuda de los silfos a re

abllutio pecatorum. amen. thereafter, while still in a state of slumber, vocalize the letter m as follows: mmmmmmmm, with your lips hermetically sealed. this sound is like the bellow of the bull, yet it is a prolonged sustained sound that does not decrease like the bull does. the letter m is the mantra of the waters. this is how you will be in contact with the creatures of the waters. thereafter, invoke the genie of the waters; the genie s name is nicksa. practica con las ondinas agua- ante una copa con agua, adormeceos meditando en el siguiente exorcismo: exorcismo fiat firmamentum in medio aquarum et separet aquas ab aquis quae superius sicut quae inferius, et quae inferius sicut quae superius, ad perpetranda miracula rei unius. sol ejus pater est, luna mater et ventus hanc gestavit in u

udent will definitively sustain himself with his physical body in the hyperspace. with his physical body he will penetrate into the internal worlds; he will be in jainas21 state. then within a few moments, he will be able to transport himself to any place on earth. he will become an investigator of the superior worlds. genii of jainas before initiating the former jainas practice, the student must invoke the genii of jainas science. the devotee will invoke the master owahra22 many times, as follows: i believe in god, i believe in owahra and in all the genii of the jaina science, take me with my physical body to all the temples of jaina science. owahra! owahra! owahra! take me. this invocation must be repeated thousands of times before falling asleep. 21pronounced jah-e-nas 22pronounced oh-w

WESTERN MANDALAS OF TRANSFORMATION SR AL

fest to draw forth things that are occult, viz, through the rays of the 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

uted to anthropomorphism in general, and one often sees the representation of a man with extended limbs in the shape of a pentagram or five-pointed star in medieval magical literature. humans have five senses and understand the universe through its five elements (earth, air, fire, water, and ether. levi says it is the number of magic and enchantment. the five-pointed star is a symbol used both to invoke and to banish spirits. five symbolizes the transcendence of spirit over nature. it signifies versatility and adventure as well as mediation and intuition. 6. six is represented on the tree by beauty and harmony, called tiphareth. it is the number of perfect equilibrium and divine order through harmony. to it is attributed the sun, which keeps the rest of the planetary spheres in balance. it

alistic students will notice other similarities in the symbol, e. g, the cross with three bars (which appeared in the original drawings of the vision but which are lacking on some of the current medals) symbolize the hierophant, and the supreme initiation. all of these planetary seals, along with the traditional (corrected) kameas, are pleasing and may be used by the student on their talismans to invoke specific planetary energy. the problem of defining what is a correct planetary seal gets even more intriguing. and opens up even more possibilities.when we examine the anomalies in the kameas discussed earlier. as we will discover (see chapters seven and eight, and compare the magical squares, case's choice of kameas for both mars and sun differs radically from all others given, and he uses

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

designed to imbibe the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand luciferian circle (page 6 of shades of algol) as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith "i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the