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

Return to Occult Library Index

0 0

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

0 0 INITIATION CEREMONY

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 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 4 let the fires of wisdom and

ing, 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 4 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

azal'ucel by michael w. ford 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! 5 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, s

that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads- open the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behold the center of the eight- rayed black sun- my essence unto seth! azal'ucel! i invoke the bornless baphometic spirit of fire *what is the holy guardian angel- sabbatic familiar- angelic familiar -this is the higher self, what aleister crowley called the true will. the goal of the magician is to create what are twin vessels or pots which contain a solar and lunar essence. the lunar is created first, the contents are based on the sorcerers choice, but generally involve blood

lon may be used as well. this symbol is based on the classic sigil originally designed by eliphas levi, but redrafted by elda isela ford. this is indeed a saturn/lunar rite, the merging of sexualities within the individual. 25 one should prepare the grand sabbatic circle, robed in black or red and candles should be black and red. a statement of intent would read as the following: it is my will to invoke the egregores of samael and lilith, so that by union of both within myself, i shall become reborn as baphomet. widdershines, banishing ritual to clear mind and call the four quarters: zazas, zazas, nasatanada zazas south: shaitan-set, lords of the southern tower, djinn father of fire and desert sands, i do summon thee forth to witness my rites of awakening and union. i command the fires of

WORKING CEPHALOEDIUM VERSION 1

ine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapo

e painting of the pantacle no work has been done. i ask a symbol to indicate our proper course of action: xx- airy part of kteis. cf. general symbol, i should suppose that this means that we can now begin again. what shall we do tomorrow die mercuri? x- phallic part of water. the tiger. see line 6. consider the whole course that is trodden& examine the presage which that gives. we still therefore invoke tahuti& read the record up to this point, then obtain illuminated wisdom as to our course. this operation was accordingly taken in hand at one o'clock, the afternoon on the day of jupiter. the formulation of the primum ens melissae was however difficult. the beast receiving a communication of a climatological character reminding him of his lost lustre. it is therefore incumbent to make a ne

WORKING CEPHALOEDIUM VERSION 2

wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapo

e painting of the pantacle no work has been done. i ask a symbol to indicate our proper course of action: xx- airy part of kteis. cf. general symbol, i should suppose that this means that we can now begin again. what shall we do tomorrow die mercuri? x- phallic part of water. the tiger. see line 6. consider the whole course that is trodden& examine the presage which that gives. we still therefore invoke tahuti& read the record up to this point, then obtain illuminated wisdom as to our course. this operation was accordingly taken in hand at one o'clock, the afternoon on the day of jupiter. the formulation of the primum ens melissae was however difficult. the beast receiving a communication of a climatological character reminding him of his lost lustre. it is therefore incumbent to make a ne

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ee appendix e. cir cumambulate deosil to west of altar. replace pentacle and picl up the rose. draw the invoking pentagram of spirit (active and passive) while vibrating "exarp, bitom, nant.a, hcoma" return the rose to the altar. make the portal sign and vi brate "ol sonuf vaorsagi goho iada salta elexarpeh comananu tabitom zodakara eka zodakara od zodameranu do kikle qaa piape piamoel od voan. i invoke ye, ye angels of the celestial spheres, ye are the guardians of the gates of the universe. be ye also the guardians of the mystic sphere. keep removed from this sphere all that is destructive to it and keep all the balance and harmony. let this sphere be pure and holy so that the powers of the holy seal of truth may flow in peace and harmony within this humble sphere" take up the lotus wand

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

t with aries and work clockwise. 2. prepare the temple in the 0=0 setting (see appendix b) with the truncated pyramid on the altar and four elemental tables in each quarter. 3. purify with fire and water. 4. conduct the invoking ritual of the pentagram. 5. stand in the west and face east. visualize an astral pyramid around you. recite the following call 'yhvh zebaoth, i (your name) most earnestly invoke and call upon your divine power, wisdom and goodness. i humbly and faithfully seek your favor and assistance to be in all my deeds, words and thoughts, and in the promoting, procuring, and mingling of your praise, honor and glory. through these, your twelve mystical names: oro, ibah, aozpi, mor, dial, hctga, oip, teaa, pdoce, mph, arsl, gaiol. i conjure and pray most zealously to your divin

linea spiritus sancti. 6.1 degrees south 18.4 degrees south 30.7 degrees south 43.0 degrees south 55.3 degrees south 67.6 degrees south 80.0 degrees south ri t u a l f o r pr o j e c t i o n i n t o t h e governors of the aethyrs 1. use the temple setting, the same as 0=0 (see appendix b, plus the four tablets (see figures 3 through 6. 2. conduct banishing ritual of the pentagram (appendix d. 3. invoke the divine white brilliance (dwb) according to the l.v.x. formula between pillars (see appendices f and g. 4. go to the tablet that contains the name of the governor of the aethyr, and perform the invoking pentagram ritual (see appendix d. 5. by the three holy names of the tablet, invoke the governor by tracing his sigil over the relative squares with your wand (see figures 7 through 10 for

e brilliance (dwb) according to the l.v.x. formula between pillars (see appendices f and g. 4. go to the tablet that contains the name of the governor of the aethyr, and perform the invoking pentagram ritual (see appendix d. 5. by the three holy names of the tablet, invoke the governor by tracing his sigil over the relative squares with your wand (see figures 7 through 10 for the proper sigil. 6. invoke the qabbalistic angelic names associated with the sephirah with which the governor is related. 7. vibrate the call of the aethyr. 74 8. 75 3 the tablets of the bonorum introduction this section on the angels of the bonorum, or the "heptarchia mystica" is one of the sections of mathers' enochian papers that were lost. i originally found a reference to this in campbell's papers in the form sh

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

pted christ as their personal saviour. any christian will tell you that christ has to be first and accepts no other gods before him. the cosmic attribution of christ however, is an entirely different matter and can be taken into order teachings with just as much fervor as a personal one. christ epitomizes suffering and redemption through trial and tribulation and as such is a very potent force to invoke; this is the energy we call on in the r.r. et a.c. when we use his name. one of the best archetypal concepts i have ever seen was in crowley's trump: the magus which showed the crucified christ analogous to mercury. if we take another look at the d.w.b. formulae, it becomes blatantly obvious that the godforms called upon represent different currents of energies. these energies had not previ

intra nobis regnum from a personal viewpoint, the first of these interpretations seems to be the most powerful and within order concepts. whatever one has to say about christ, all will agree that his name evokes a powerful current or force that fills us with the receptive principle, something akin to the yin of chinese metaphysics. this principle of receptivity is one that is needed, for when we invoke it, we pave the way for other forces, fused together, to enter our sphere of sensation. the christ-like energy will then pacify and control it, so that it conforms to our will and can be directed for many different uses. it must also be stressed here that we invoke the energy of this cosmic christ, which is doubly reinforced with the energy of resurrection and immortality. something necessa

oman should both hope and quietly wait for the salvation of the lord, for he will not cast off for ever, for though he cause grief, yet will he have compassion according to the multitude of his mercies. wherefore let us now pray to him that thy footsteps fail not in thy passage through the valley of death" all kneel facing east ch.ad "0 lord of strength, elohim gebur, in all humility of spirit we invoke thy blessing. look down we implore thee upon this postulant, who now kneeleth before thee and knocketh at the gateway of the grave. grant him thine aid, 0 god of israel, who givest power unto thy people, pour forth thy benediction we beseech thee. 0 thou fire-hearted one who dolt send death that we may attain unto life everlasting; thou at whose word the thunders roll and the darting lightn

ranscribed in our ritual of the 50=60 grade "i now charge you to answer truly under those conditions "are you willing to receive this link, and never to reveal when, where, or from whom you have received it" postulant "i willingly accept the conditions and pledge my honour that i will faithfully observe them" chief adept "approach then the vault, my frater, and kneel within its threshold while we invoke our father christian rosenkreutz" chiefs enter the vault and postulant follows and kneels on the threshold facing east. chief adept stands east of him, facing east. 2nd adept in s. east. 3rd adept in n. east. they stretch out their right hands towards the centre east holding their wands. chief adept "christian rosenkreutz" 2nd adept "christian rosenkreutz" 3rd adept "christian rosenkreutz"

enkreutz" chiefs enter the vault and postulant follows and kneels on the threshold facing east. chief adept stands east of him, facing east. 2nd adept in s. east. 3rd adept in n. east. they stretch out their right hands towards the centre east holding their wands. chief adept "christian rosenkreutz" 2nd adept "christian rosenkreutz" 3rd adept "christian rosenkreutz" all "christian rosenkreutz, we invoke thee to manifest thyself and to transmit through us the etheric link with thyself to this our frater..that he may indeed become thy son and spiritual heir" there is a pause; the three officers turn slowly, form a triangle about the postulant. they lay aside their wands and ankhs. postulant is directed to place his left hand on chief's breast, his right hand in the chief's right hand. 2nd an

ZOETIC GRIMOIRE OF ZOS

ee! by the talismans that speak the secret leitmotif of desire we evoke thee! by the sacrifices, abstinences and transvaluations we make we evoke thee! by the sacred inbetweenness concepts give us the flesh! we, who shall suffer all ecstasies give us the will! by the quadriga sexualis give us invariant desire! by the conquest of fatigue give us eternal resurgence! by the most sacred word-graph we invoke thee. amen second formula: the formula of plotinus as sent me through the delphic pythoness via automatism, called "giving life to the autistic by virgin earthenware (now unto this period i had copulated only the atmosphere or rode whores, lined old hags, witches and bitches of all kinds, there being few virgins) the autotelic wish into heterotelic conception is by concummation through usin

0 0

ence between performing a ritual and a spell. rituals allow energies to manifest with the flow of the universe. spells, although they too may be powerful, most of the time aren't in conjunction with one's true will. with this balance obtained through ritual comes the true secret meaning of "going with the flow. sound familiar? it should. now comes the catch to all of this. in ritual, the energies invoked or banished are just as real as anything else in assiah, or the material world. in order for the occultist to be in control of such energies, he requires persistence, dedication, and in many cases, years of practice. we might even say that such a task would at times ask for a life of isolation. many true, great magicians in their own time would have had to be searched out in the deep heart

rates strong enough, it may affect the vibration of a second object, on condition that the first object resonates (vibrates) greater or equal to the frequency of the second object. as a neophyte, the first object that you learn to vibrate is yourself. by maintaining a certain vibration within oneself is to affect a force or energy in the microcosm. as above, so below."in the l.b.r.p.,the energies invoked are the aspects of deity through the god names. by reaching the right pitch and using the correct force to support it, one is able to effectively call upon these energies to be used by the occultist as he wills. a few suggested forms of vibration are as followed. keep in mind that no one procedure will help all. find one that best suits you and exercise it daily until it becomes second nat

e in the air. step 4 say: on my right, vibrate) mee-chai-el."visualize the archangel michael dressed in a scarlet red robe with green highlights. he is holding a flaming sword. feel the qualities of fire emanating from him. step 5 say: and on my left, vibrate) oh-ree-el."visualize the archangel auriel dressed in earth tones on a fertile landscape. he holds a bundle of wheat. step 6 after you have invoked the archangels move your feet slightly apart, stretch both arms out to the sides. now visualize yourself within a large pentagram and say: 88 "for before me flames the pentagram."step 7 "and behind me shines the six-rayed star".repeat part one: the qabalistic cross. other people have different versions of the evocation to the archangels. one version you would say, around me flames the pent

ed, you should have a total of five spheres, each brightly luminated and all connected by one beam of light. each of the spheres are attributed to the sephiroth on the pillar of mildness of the tree of life. the crown kether invisible daath solar plexus tiphareth groin yesod feet malkuth stay in this state for as long as you desire. you may use this time to meditate or contemplate on the energies invoked. at this time you may end the ritual by taking a deep breath, and as you exhale, visualize all the spheres and lines fading, keeping in mind that the energies are still present, but invisible. end with qabalistic cross. in all ritual working, it is required for the occultist to be able to accomplish three things: 1) to raise energy, 2) to control energy, and 3) to direct energy. this lesso

yte initiation: the white triangle symbolizes the immortal light, which indicates that there are always two contending forces and always one uniting them."put simply, in order for man to accomplish the great work, he must combine all dualities, as well as surmount them, which reveals part of the mystery of the middle pillar. we can now conclude that in the performance of this ritual, the energies invoked are drawn from the kether sphere. this is in opposition to that of wiccan tradition where it is drawn from the groin, or yesod, which is considered lunar energy. the ritual of the middle pillar, simple as it may seem, is not easy. like all the rituals, it takes time to feel the full effects and benefits. all in all it takes hard work and practice. 96 the hermetic order of the morning star

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

sc^i (not wiinsch. similar to this is the transference of national names to dogs: the bohemian bojrok is a dog's name, but signifies an obotrite (jungm. 1, 150; sumr in the nialssaga seems to mean a same, sabme= lapp; hell)ling 4, 458 has a frank (see suppl. 8 introduction. had formerly proved helpful to them. so even by christians much later, the old deities seem to have been named and their aid invoked in enchantments and spells. landnfimabok 3, 12 says of helgi' hann trusi a krist, en]?6 het hann a thor til seefara ok harsrsesa ok alls ]7ess, er honnm]?otti mestu varsa; he believed in christ, and yet he called upon thor in voyages and difficulties &c. hence the poets too transferred heathen ei^ithets to christ. beda 1, 15 relates of eedwald, an east-anglian king in the begining of the 7

nk in honour of them, john tlie evangelist and gertrude. john is said to have drunk poisoned wine without hurt, hence a drink consecrated to him prevented all danger of poisoning. gertrude revered john above all saints, and therefore her memory seems to have been linked with his. but she was also esteemed as a peacemaker, and in the latinarius metricus of a certain andreas rector scholarum she is invoked: pia gerdrudis, quae pacis commoda cudis bellaque concludis, nos caeli mergito ludis! a clerk prayed her daily' dass sie ilim schueffe herberg guot' to find him lodging good; and in a ms. of the 15th cent, we are informed: aliqui dicunt, quod quando anima egressa est, tunc prima nocte pernoctabit cum beata gerdrude, secunda nocte cum archangelis, sed tertia nocte vadit sicut diffinitum est

he custom for reapers to leave on the field a gift for odens horses the usage in mecklenburg is thus described by gryse: 1 geyers schwed. gesch. 1, 110. orig. 1, 123. in the hogmmssocken, oeland, are some large stones named odi7is fiisor, odini lamellae, of which the wouan. 155 ja, im heidendom hebbeii tor tid der arne (at harvest-tide) de meiers (mowers) dem afgade woden umme god korn angeropen (invoked for good corn, denn wenn de roggenarne geendet, heft men up den lesten platz eins idem (each) veldes einen kleinen ord unde humpel korns unafgemeiet stan laten, datslilve baven (b' oben, a-b'ove) an den aren drevoldigen to samende geschortet, unde besprenget (ears festooned together three times, and sprinkled. alle meiers sin darumme her getreden, c?'c hade (their hats) vam tcoppe genamcn

keep the liail away from them^ olearius already had put it upon record, that the circassians on the caspian sacrificed a goat on ellas s clay, and stretched the skin on a pole with prayers* even the muhammadans, in praying that a thunderstorm may be averted, name the name of ilya^ now, the servian songs put by the side of elias the virgin mary; and it was she especially that in the mid. ages was invoked for rain. the chroniclers mention a rain-procession in the liege 1 gotman, a divine, a priest] conf. supra, pp. 88-9. 2 the eabbinical legend likewise assumes that elias will retiu-n and sluy the malignant sammael; eisenmenger 2, 696. 851. 3 klaproth's travels in the caucasus 2, 606. 601* erman's archiv flir russland 1841, 429^ ad. olearius reiseschr. 1647, pp. 522-3. thunar. 175 country a

define him more narrowly as red-learded, of course in allusion to the fiery phenomenon of lightning: when the god is angry, he blows in his red beard, and thunder peals through the clouds. in the fornm. sog. 2, 182 and 10, 329 he is a tall, handsome, red-bearded youth: mikill vexti (in growth, ok ungligr, frisr synum (fair to see, ok rau&skcggja&r; in 5, 249 masr ra%i- skeggja3r. men in distress invoked his red beard: landsmenn toko]?at ras (adopted the plan) at heita j^etta hit rmicfa skegg, 2, 183. when in wrath, he shakes his beard: reisr var 7a, sccgg nam at hrista, scur nam at dyja (wroth was he then, beard he took to bristling, hair to tossing, sam. 70^ more general is the ]3lirase: let siga brynnar ofan fyrir augun (let sink the brows over his eyes, sn. 50. his divine rage (asmosr)

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

rry out magical purposes through a form of possession, with the angel or god acting directly from within the practitioner's body. elementals have also been associated for hundreds of years with more formal magical traditions. elementals, rather than having a permanent form themselves, are the forces or energies that give shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the or

part by her hounds. so, when setting up your icons, read about them first, and decide which are the attributes that will assist your magical workings. some deities fit into more than one category, so i have listed them under their most significant one. deities of love and passion aphrodite aphrodite is the cretan and greek goddess of love and beauty. her name means 'born from the foam. she can be invoked for the gentle attraction of new love as well as for sexuality and passion (hence the term 'aphrodisiac. aphrodite is especially potent in candle and mirror spells, romance and for love rituals involving the sea. artemis artemis is the twin sister of apollo, the young greek sun god, and is goddess of chastity, virginity, the hunt, the moon and nature. although a virgin goddess, she also pr

of her connection with the hunt, she is altogether a more active goddess than aphrodite if you are seeking love or, perhaps, trying to encourage a reluctant lover of either sex or win love under difficult circumstances. she is perfect for outdoor love spells and for casting your love net wide to attract an as yet unknown lover. freyja freyja is the viking goddess of love and sexuality and can be invoked for rituals to increase confidence in inner beauty and worth, for the increase of passion and for fertility in every aspect. a witch goddess, she is potent for all magick, especially astral projection and crystal and gem magick. venus venus, the goddess of love, is the roman form of aphrodite and by her liaison with mercury gave birth to cupid. although she had many lovers, she was the god

te and by her liaison with mercury gave birth to cupid. although she had many lovers, she was the goddess of chastity in women and is a joybringer, and so represents not only sexual pleasure, but also innocent love and especially love in the springtime. her planetary associations mean she is the focus in all kinds of love rituals. as the evening star, venus takes on a warrior aspect and so can be invoked in fighting for one's lover or tough love in relationships. deities for power these deities may be invoked for strength, success, energy, inspiration and increase. apollo apollo, the greek sun god, was twin brother of artemis, the moon goddess. as god of the solar light, apollo made the fruits of the earth ripen, and at delos and delphi where he slew python, the first crops were dedicated

to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess. diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as love. like artemis, she is goddess of the hunt and a virgin goddess, but can be invoked in her role as an earth goddess and as protector of women in childbirth. her beauty and hunting skills make her a perfect focus for the pursuit of love, especially from afar. myesyats like the lunar goddesses, myesyats, the slavic moon god, represented the three stages of the life cycle. he was first worshipped as a young man until he reached maturity at the full moon. with the waning phas

ABRAMELIN1

as given in this work is not the black magic of pact and devil-worship, against which our author so constantly inveighs, but instead a system of qabalistic magic, similar to that of the key of solomon the king and the clavicles of rabbi solomon, though differing in the circumstance of the prior invocation of the guardian angel once for all, while in the works i have just mentioned the angels are invoked in each evocation by means of the magical circle. such works as these, then, and their like, it could not be the intention of abraham to decry, seeing that like his system they are founded on the secret knowledge of the qabalah; as this in its turn was derived from that mighty scheme of ancient wisdom, the initiated magic of egypt. for to any deep student at the same time of the qabalah an

sent day, so many recipes of magic have descended. for we must make a very careful distinction between the really ancient egyptian magic, and the arabian ideas and traditions prevailing in egypt in recent times. i think it is the learned lenormant who points out in his work on chaldean magic, that the great difference between this and the egyptian was that the magician of the former school indeed invoked the spirits, but that the latter allied himself with and took upon himself the characters and names of the gods to command the spirits by, in his exorcism; which latter mode of working would not only imply on his part a critical knowledge of the nature and power of the gods; but also the affirmation of his reliance upon them, and his appeal to them for aid to control the forces evoked; in

ABRAMELIN2

e already said, to appear at once on the following morning when commanded by you; and that they will duly send the eight sub-princes. for greater certainty, quit the altar now, and go towards the door which openeth on to the terrace, advancing your right hand beyond.81 make each one of them touch the wand, and take the oath upon that wand. the demand of the second day. the eight sub-princes being invoked, you shall make unto them the same demand and the same admonition which you have (already) made unto the four sovereign princes. and further you shall request from these four, that is to say, from oriens, paimon, ariton, and amaimon; that each of them shall assign and consign unto you your familiar spirit, which from the day of your birth they are compelled to give unto you. these will be

serve you punctually; but if you should desire something special which is in no way connected with or named in the symbol, it will be necessary to signify the same at least by showing your desire by two or three words. and here it is well to observe, that if you use prudence, you can often reason with those persons who be with you in such a manner that the spirits, having however been beforehand invoked by you, will understand what they are to do; but it is necessary to discover your intent unto them by words. for they be of such great intelligence, that from a single word or a single motive, they can draw 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 tha

cond book. 92 i.e, oriens, paimon, ariton, and amaimon; one spirit from each for a familiar. 93 entitled: how one may retain the familiar spirits, bound or free, in whatsoever form. 94 i.e, so that each of the four familiars shall serve a fourth part of the twenty-four hours of the day, that is six hours. 95 however in all magical works great stress is laid on the importance of licensing a spirit invoked in the operation to depart, and if he be unwilling, of even compelling him against his will to return to his place. it must be remembered here, in this operation of abraham the jew, that not only his oratory but his bed-chamber also is kept pure and consecrated, and therefore it would be next to impossible for an evil spirit to break through to attack him. but in all magical evocations by

ADEPTUS MINOR INITIATION

to penetrate thus far into the sanctuary of thy mysteries. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his head, and teach him the value of self-sacrifice, so that he shrink not in the hour of trial, but that thus his name may be written on high, and that his genius may 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 name in the presence of the ancient of days "it is written 'if any man will come after me, let him take up his cross, and deny himself, and follow me (third adept hands chain to aspirant, and takes wand and cross from) second "take therefore this chain, o aspirant, and place it about thy neck and say 'i accept the bonds of suffering and self sacrifice (se

ALEISTER CROWLEY ACROSS THE GULF

elieved- he watched me and conveyed intelligence to the old magus of the well. page 7 gulf.txt now then the folly of my guardians appeared in this; that while all day i slept and languished and played idly, at night while they supposed i slept, i slept not. but i rose and gave myself to the most violent exercises. first, i would go into my bathing-pool and hold my breath beneath the water while i invoked the goddess auramoth one hundred times. next, i would walk on my hands around the room; i even succeeded in hopping on one hand. next, i would climb each of the twenty-four smooth pillars. next, i would practise the seventy-two athletic postures. also in many other ways i would strive to make my strength exceeding great; and all this i kept most secret from my guardians. at last on one nig

ment beyond that which most mortals- and they initiates even- call divine. now first let it be understood what is the ritual of adoration of our lady the veiled one. first, the priestess performs a mystical dance, by which all beings whatsoever, be they dogs or demons, are banished, so that the place may be pure. next, in another dance, even more secret and sublime, the presence of the goddess is invoked into her image. next, the priestess goes a certain journey, passing the shrines of many great and terrible of the lords of khem, and saluting them. last, she assumes the very self of the goddess; and if this be duly done, the veil glittereth responsive. therefore, if the veil glittereth not, one may know that in some way the priestess hath failed to identify herself with her. thus an impur

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

two dragon currents, male and female, gives the researchers a more complex picture. the green dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the

back from my body (note: the original translator had noted the resemblance between the greek word for lors, kurios, and the sumerian word for mountain, kur, and for a type of underworld, chthoic, monster which is also called kur and which refers to the leviathan of the old testament. also, in this particular conjuration, the word for mountain is shadu- shaddai? the old serpent kur is, of course, invoked every day by the christians: kyrie eleison) common sumerian words and phrases in english sumerian english akhkharu vampire alal destroyer alla xul evil god barra! begone! dingir xul evil god edin na zu! go to the desert (a form of exorcism) gelal incubus gigim xul evil spirit gidim xul evil ghost idimmu demon idpa fever kashshaptu witch lalartu phantom lalssu spectre lilit succubus maskim

e translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and demons identified within have probably not been effectively summoned in nearly six thousand years. ordinary exorcisms and banishing formulae have thus far proved extremely inadequate: this, by

the barriers, waiting for sacrifice. and the watcher aloft the sword of flames, and even the elder gods are awed thereby. and sometimes the watcher appears as a man in a long robe, shaven, with eyes that never lose their stare. and the lord of the watchers dwells, it is said, among the wastes of the igigi, and only watches and never raises the sword or fights the idimmi, save when the covenant is invoked by none less than the elder gods in their council, like unto the seven glorious aphkhallu. and sometimes the watcher appears as the enemy, ready to devour the priest who has erred in the incantations, or omitted the sacrifice, or acted in defiance of the covenant, for which acts the very elder gods cannot forbid that silent race from exacting its toll. and it is said that some of that race

k pirik ba firik firik be ninib ninib ba adu en i iaiaiaia! kur bur ia! edin ba ega erim ba egura e! e! e! ia ia ia! ekhi iak sakkak ekhi azag-thoth ekhi asaru ekhi cuthalu ia! ia! ia! what spirits may be useful in the ceremonies of calling, any type of spirit may be summoned and detained until it has answered your questions or provided you with whatever you desire. the spirits of the dead may be invoked. the spirits of the unborn may be invoked. the spirits of the seven spheres may be invoked. the spirits of the flame may be invoked. in all, there may be one thousand-and-one spirits that are of principal importance, and these you will come to know in the course of your experiments. there are many others, but some have no power, and will only confuse. the best spirits to summon in the earl

ALEISTER CROWLEY BOOK OF LIES

in practice that the secret of the o.t.o. cannot be used unworthily "it is interesting in this connection to recall how it came into my possession. it had occurred to me to write a book `the book of lies, which is also falsely called breaks, the wanderings or falsification of the thought of frater perdurabo which thought is itself untrue' one of these chapters bothered me. i could not write it. i invoked dionysus with particular fervour, but still without success. i went off in desperation to `change my luck, by doing something entirely contrary to my inclinations. in the midst of my disgust, the spirit came over me, and i scribbled the chapter down by the light of a farthing dip. when i read it over, i was as discontented as before, but i stuck it into the book in a sort of anger at mysel

ALEISTER CROWLEY LIBER CHANOKH

ire edlprnaa. 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 elders, as stated in the apocalypse] they are drawn of seven letters, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa linea filii slgaiol lsrahp linea s.s. these three sets of names rule the whole tablet, and must be invoked before specializing in the lesser angles of the sub-elements. liber lxxxiv 7 the four great watch-towers and the black cross within general view7 the symbolic representation of the universe 8 the great watch-tower of the east, attributed to air. plate iv. liber lxxxiv 9 the great watch-tower of the west, attributed to water. plate v. the symbolic representation of the universe 10 the great

nelapr (water of water) olgota (air of water) maladi (earth of water) iaaasd (fire of water) the name read horizontally on the cross is that which compels the evoked force to obedience. omebb (water of water) aalco (air of water) ocaad (earth of water) atapa (fire of water) 5. above the bar of the calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.9 they aretdim dimt imtd mtdi, being metatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads t(o)ilvr. these angels are most mighty and benevolent. they are ruled by names of god formed by prefixing the appropriate letter from the black-cross to their own names. 6. beneath the bar of the calvary cross remain 16 squares not yet acco

eastern quadrangle, spirits of air, adore your creator [hold dagger aloft] in the three great secret names of god, oro ibah aozpi that are borne upon the banners of the east, spirits of air, adore your creator [again elevate dagger] in the name of bataivah, great king of the east, spirits of air, adore your creator! in the name of shaddai al chai, i declare that the spirits of air have been duly invoked [the knock www www www] liber lxxxiv 23 the third key micama! goho pe-iad! zodir com-selahe azodien biabe os-lon-dohe. norezodacahisa otahila gigipahe; vaunud-el-cahisa ta-pu-ime qo-mos-pelehe telocahe; qui-i-inu toltoregi cahisa i cahisji em ozodien; dasata beregida od torezodul! ili e-ol balazodareji, od aala tahilanu-os netaabe: daluga vaomesareji elonusa capemi- ali vaoresa cala homila

great western quadrangle, spirits of water, adore your creator [elevate cup] in the three great secret names of god, mph arsl gaiol that are borne upon the banners of the west, spirits of water, adore your creator [elevate cup] in the name of raagiosel, great king of the west, spirits of water, adore your creator! in the name of elohim tzabaoth, i declare that the spirits of water have been duly invoked [the knock w www w www] the fourth key otahil elasadi babaje, od dorepaha gohol: gi-cahisaje auauago coremepe peda, dasonuf vi-vau-di-vau? casaremi oeli meapeme sobame agi corempo carep-el: casaremeji caro-o-dazodi cahisa od vaugeji; dasata ca-pi-mali cahisa ca-pi-ma-on: od elonusahinu cahisa ta el-o calaa. torezodu nor-quasahi od fe-caosaga: bagile zodir ena- iad: das iod apila! do-o-a-ip

earth, adore your creator [sprinkle water before earth tablet] in the three great secret names of god, mor, dial, hctga, that are borne upon the banners of the north, spirits of earth, adore your creator [cense the tablet] in the name of ic-zod-heh-cal, great king of the north, spirits of earth, adore your creator! in the name of adonai ha-aretz, i declare that the spirits of earth have been duly invoked [the knock wwww www ww w] the fifth key sapahe zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal caosagi od faonutas peripesol ta-be-liore. casareme a-me-ipezodi na-zodarethe afa; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe. el ta-vi-vau; od iaod tahilada das hubare pe-o-al; soba coremefa cahisa ta ela vaulasa od quo-co- casabe. eca niisa od darebe

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ll "conjure with authority" to compel the obedience of the spirit and his manifestation. to this spirit he "issues commands. it will be seen that this is a formula rather of evocation than of invocation, and for the latter the procedure, though apparently the same, should be conceived of in a different manner, which brings it under another formula, that of tetragrammaton. the essence of the force invoked is one, but the "god" represents the germ or beginning of the force, the "archangel" its development; and so on, until, with the "spirit, we have the completion and perfection of that force. 16 the formula of the cup is not so well suited for evocations, and the magical hierarchy is not involved in the same way; for the cup being passive rather than active, it is not fitting for the magici

ion will then begin with a prayer to the god, commemorating his physical attributes, always with profound understanding of their real meaning. in the "second part" of the invocation, the voice of the god is heard, and his characteristic utterance is recited. in the "third portion" of the invocation the magician asserts the identity of himself with the god. in the "fourth portion" the god is again invoked, but as if by himself, as if it were the utterance of the will of the god that he should manifest in the magician. at the conclusion of this, the original object of the invocation is stated. thus, in the invocation of thoth which is to be found in the rite of mercury (equinox i, vi) and in liber lxiv, the first part begins with the words "majesty of godhead, wisdom-crowned tahuti, thee, th

t its use in a magical ceremony is little understood. the climax of the formula is in one sense before even the formulation of the yod. for the yod is the most divine aspect of the force- the remaining letters are but a solidification of the same thing. it must be understood that we are here speaking of the whole ceremony considered as a unity, not merely of that formula in which "yod" is the god invoked "he" the archangel, and so on. in order to understand the ceremony under this formula, we must take a more extended view of the functions of the four weapons than we have hitherto done. the formation of the "yod" is the formulation of the first creative force, of that father who is called "self-begotten, and unto whom it is said "thou has formulated thy father, and made fertile thy mother

r sounded satisfactory to the master therion. most bells jar and repel, though this is used not so much for actual conjuration as to mark stages in the ceremony. of all these the tom-tom will be found to be the most generally useful. while on the subject of barbarous names of evocation we should not omit the utterance of certain supreme words which enshrine (alpha) the complete formula of the god invoked, or (beta) the whole ceremony. examples of the former kind are tetragrammaton, i.a.o, and abrahadabra. an example of the latter kind is the great word stibettchephmefshiss, which is a line drawn on the tree of life (coptic attributions) in a certain manner<descent of a certain influence. see the evocation of taphtatharath, equinox i, iii. the attributions are given in 77

name. each element, each planet, and each sign, perhaps even the sephiroth themselves; all are removed, including the very one which we wished to invoke, for that forces as existing in nature is always impure. but this process, being long and wearisome, is not altogether advisable in actual working. it is usually sufficient to perform a general banishing, and to rely upon the aid of the guardians invoked. let the banishing therefore be short, but in no wise slurred- for it is useful as it tends to produce the proper attitude of mind for the invocations "the banishing ritual of the pentagram (as now rewritten, liber 333, cap. xxv) is the best to use<ritual called "the mark of the beast" given in an appendix. but this is pantomorphous> only the four elements are specifically me

ALEISTER CROWLEY MAGICK WITHOUT TEARS

greater intensity as you concentrate upon observing him, which you could not do while you were preoccupied with investigating his credentials. confidence being thus established, you inquire why he as appeared to you at this time and at this place; and the answer to this question is of course your original idea, that is to say, he is presenting to you in other terms that "mountainous fugue" which invoked him. you listen to magic without tears get any book for free on: www.abika.com 131 him with attention, make such enquiries as seem good to you, and record the proceedings. the above example is, of course, pure imagination, and represents a very favourable case. you are only too likely, and that not only at the beginning, to meet all sorts of difficulties and dangers. love is the law, love

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

think and act for them, and say "i. the stars are the cells of her body. each one of us is such a cell; not less itself but more because of its secret function in her. it should be evident that nuith obtains the satisfaction of her nature when the parts of her body fulfil their own nature. the sacrament of live is not only so from the point of view of the celebrants, but from that of the divinity invoked. it is said that for every step one takes towards one's holy guardian angel, he takes two towards his client. what do i mean by "beings divided by illusion from nuith, in the first paragraph? this, that we are limited mentally, that we realize only an infinitesimal fraction of the possible forms of expression. we can hardly even imagine ourselves as living on another planet, or in the sun;

rlet woman and i are peculiarly representative of nuit and hadit by virtue of our attainments in making our consciousness omniform as they re. it must not be supposed that our original individualities can claim any special prerogatives as such. al i,18 "burn upon their brows, o splendrous serpent" the old comment 18. the serpent is the symbol of divinity and royalty. it is also a symbol of hadit, invoked upon them. the new comment for the images in this and the next verse see the stele of revealing, to which they allude. the serpent is the uraeus, with the powers of life and death, wise, ecstatic, immortal; winged and hooded, that he may go as a god swiftly and silently. it refers in this place especially to hadit. al i,19 "o azure-lidded woman, bend upon them" the old comment 19. nuit her

dyad "my nemyss (better spelt 'nemmes) is the regular head-dress of a god. it is a close cap, but with wings behind the ears which end in lappets that fall in front of the shoulders. it is gathered at the nape of the neck into a cylindrical 'pigtail. i think the shape is meant to suggest the royal uraeus serpent. it "shrouds the night-blue sky" because the actual light shed by the god when he is invoked is of this colour. it may also mean that he conceals nuith. the hawk's head symbolizes keen sight, swift action, courage and mobility. al iii,71 "hail! ye twin warriors about the pillars of the world! for your time is nigh at hand" the old comment 71. a final pronouncement of his attributes. i do not know the exact meaning of v.71 (later, autumn 1911. yes: i do) this is a clear statement a

ALEISTER CROWLEY THE QABALAH

, the light of the cross. liber lviii 19 this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (rwa, which itself is contained in the cross. a careful study of these ideas, and of the table of correspondences, which one of o

ALEISTER CROWLEY THE SWORD OF SONG

sympathetic and dispassionate review of my soul of osiris. i would counsel him, however, to leave alone the brixton chapel, and to work up from his appreciation of the soul of osiris to that loftier and wider work of the human imagination, the appreciation of the sporting times! mr chesterton thinks it funny that i should call upon shu. has he forgotten that the christian god may be most suitably invoked by the name yah? i should be sorry if god were to mistake his religious enthusiasms for the derisive ribaldry of the london gamin. similar remarks apply to el and other hebrai-christian deities. this note is hardly intelligible without the review referred to. i therefore reprint the* sacred books. portion thereof which is germane to my matter from the daily news, june 18, 1901: to the side

ALEISTER CROWLEY EQ I 1

and a great loathing mingled with his lust. long did they struggle; at last he got the upper, and with all his weight above her drove down his fingers in her neck. she gave one gasping cry- a cry of many devils in hell- and died. he was alone. he had slain the succubus, and absorbed it. ah! with what force and fire his veins roared! ah! how he leapt from the bed, and donned the holy robes. how he invoked the god of vengeance, horus the mighty, and turned loose the avengers upon the black soul that had sought his life! at the end he was calm and happy as a babe; he returned to bed, slept easy, and woke strong and splendid* night after night for ten nights this scene was acted and re-acted: always identical. on the eleventh day he received a postcard from hypatia gay that she was coming to s

ALEISTER CROWLEY EQ I 5

, and say- lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonies, gives an excellent idea of the way in which qabalistic analysis is conducted. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac an to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (hb:resh hb:vau hb:aleph, which itself is contained in the cross. a careful study of these ideas,and of the table of corresponden

ALEISTER CROWLEY EQ I 5

e black is kissed of the christ! return! return! it is a new chaos that thou findest here: chaos for thee: for us it is the skeleton of a new truth" i said: tell me this truth: for i have conjured ye by the mighty names of god, the which ye cannot but obey. the voice said: light is consumed as a child in the womb of its mother to develop itself anew. but pain and sorrow infinite, and darkness are invoked. for this child riseth up within his mother and doth crucify himself within her bosom. he extendeth his arms in the arms of his mother and the light becometh fivefold1. lux in luce, christus in cruce; deo duce sempiterno. and be the glory for ever and ever unto the most high god, amen! then i returned within my body, giving glory unto the lord of light and of the darkness. in saecula saecu

of the sephiroth projected in the three dimensions. this is "the "birth of death" now in the centre within me is a glowing sun. that is "the birth of hell" now all that is swept away, washed away by the table. it is the virtue of the table to sweep everything away. it is the letter i in this aethyr that gives this vision, and l is its purity, and n is its energy. now everything is confused, for i invoked the mind, that is disruption. every adept who beholds this vision is corrupted by mind. yet it is by virtue of mind that he endures it, and passes on, if so be that he pass on. yet there is nothing higher than this, for it is perfectly balanced in itself. i cannot read a word of the holy table, for the letters of the table are all wrong. they are only the shadows of shadows. and whoso beho

0-11.35 p.m. in nomine babalon amen. restriction unto choronzon. the tenth aethyr is called zax. this aethyr being accurs d, and the seer forewarned, he taketh these precautions for the scribe. first let the scribe be seated in the centre of the circle in the desert sand, and let the circle be fortified by the holy names of god- tetragrammaton and shaddai el chai and ararita. and let the demon be invoked within a triangle, wherein is inscribed the name of choronzon, and about it let him write anaphaxeton- anaphaneton- primeumaton, and in the angles mi-ca-el: and at each angle the seer shall slay a pigeon, and having done this, let him retire to a secret place, where is neither sight nor hearing, and sit within his black robe, secretly invoking the aethyr. and let the scribe perform the ban

entagram, for i am the master of the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, and they will be only my jesting with thee (here the scribe invoked the angels, and the holy guardian angel of the frater p. the demon replied) i know the name of the angel of thee and thy brother p, and all thy dealings with him are but a cloak for thy filthy sorceries (here the scribe averred that he knew more than the 96 demon, and so feared him not, and ordered the demon to proceed) thou canst tell me naught that i know not, for in me is all knowledge:

his phallus; but against the kingdom of the holy ghost shall i strive and not prevail. the three slain doves are my threefold blasphemy against him; but their blood shall make fertile the sand, and i writhe in blackness and horror of hate, and prevail not (then the demon tried to make the scribe laugh at magick, and to think that it was all rubbish, that he might deny the names of god that he had invoked to protect him; which, if he had doubted but for an instant, he had leapt upon him, and gnawed through his spine at the neck. choronzon succeed not in his design) in this aethyr is neither beginning nor end, for it is all hotch-potch, because it is of the wicked on earth and the damned in hell. and so long as it be hotch-potch, it mattereth little what may be written by the sea-green incor

ALEISTER CROWLEY EQUINOX EQ I 1 2

tto.[these will appear in no. 2,"liber o. ed. 86 3."the bornless one.[see the "goetia. ed. 4. the calls i vi with the rituals of the five grades.[from dr. dee's and the g. d. mss. ed. 5. invocation of thoth. 6.(no: i will "not" use the new ritual, nor will i discuss the matter. an impromptu invocation of adonai. 7. closing formulae. to work, then! 11.15. the ceremony went well enough; the forces invoked came readily and visibly; thoth in particular as friendly as ever i fancy he takes this record as a compliment to him he's welcome to it, poor god! the l.v.x. came, too but not enough to pierce the awful shroud of darkness that by my folly i have woven for myself. so at the end i found myself on the floor, so like rodin's cruche cass e danaide girl as never was as i ought to have been i

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

a young maiden in a field of lilies, arrow-straight, sun-strong, moon-pure, a form all litheness and eagerness, dancing, dancing for her own excess of life. adonai! adonai! 9.17. rose, dressed, etc. reflecting on the path. blinder than ever! the brain is in revolt; it has been compressed too long. yet it is impossible to rest. it is too late. the irresistible god, whose name is destiny, has been invoked, and he hath answered. the matter is in his hands; he must end it, either with that mighty spiritual experience which i have sought, or else with black madness, or with death. by the body of god, swear thou that death would come welcome, welcome, welcome! 114 and to thee, and from thee, o thou great god destiny, there is no appeal. thou turnest not one hair's breadth from thy path appoint

upon my lord; and i burned in the lamp that pantacle which i had made of him, renouncing the images, destroying the images, that himself might arise in me. and the chamber was filled with that wondrous glow of ultra- violet light self-luminous, without a source, that hath no counterpart in nature unless it be in that dawn of the north. and there were reveled unto me certain words of power. and i invoked my lord and recited the book ararita at the altar this holy inspired book (delivered unto me in the winter of last year) was now at last understanded of me; for it is, though i knew it not, a complete scheme of this operation. for this cause i will add this book ararita at the end of the manuscript.[this has not been permitted. the book ararita will be issued by the a. a. in due course. e

ALEISTER CROWLEY EQUINOX EQ I 2

nsurpassed. these phenomena are nearly always tainted with sexuality, and are excessively dangerous from this cause "dirt is matter in the wrong place" and to mix, consciously or unconsciously, either morality or immorality with religion is dirty; and dirt makes disease. the victim becomes a fanatic at the best, at the worst and most frequent a driveller. of a lower type are the loves of magi and invoked elementals. as levi says "the love of the magus for such beings is insensate, and may destroy him" it surely will, if he beware not in time. higher again because more purely formless and for this reason truer to the vedana type are the ecstasies of joy and agony experienced by such men as luther, fox, molinos, and others. professor william james treats most adequately of this matter in his

ALEISTER CROWLEY EQUINOX EQ I 3 2

altar in the right quarter: the magus advances 179 to the east of the altar, lays her left hand upon it, in her right holding the sword with its point upon the centre of the sigil. the associate magus holds the magical candle for her to read by: and the magus of the fires the book of invocations, turning the pages that she may read continually. she recites] hear ye, ye lords of truth, hear ye, ye invoked powers of the sphere of kokab, that all is now ready for the commencement of this evocation""the potent exorcism [to be said, assuming the mask or form of the spirit taphthartharath] hb:taw o thou mighty spirit of mercury, taphthartharath! i bind, command and very potently do conjure thee: hb:peh by the majesty of the terrible name of hb:taw hb:vau hb:aleph hb:bet hb:tzaddi hb:mem-final hb

er strength, and survived to the ripe old age of ninety- two. with a similar talisman, too hurriedly prepared, he cured the pain in the leg of a certain friend of his; but forgetting to close the circle he found himself afflicted, exactly twenty-four hours later, by a similar pain,but in the opposite leg to the one in which his friend had suffered. on very much the same lines as the foregoing, p. invoked into manifest appearance in the early autumn of 1899 the mighty but fallen spirit buer, to compel his obedience unto the restoring of the health of frater i.a; and many other workings were also accomplished about this period. more important than any such dealings with the paths is his progress in the middle pillar. in this connection we shall include frater i.a.'s ritual for "the magical i

such dealings with the paths is his progress in the middle pillar. in this connection we shall include frater i.a.'s ritual for "the magical invocation of the higher genius" the magical invocation of the higher genius (according to the formulae of the book of the voice of thoth [the ceremony enterer is the sphere of sensation. the hierophant is the augoeides. the officers are the divine sephiroth invoked. the enterer is the natural man [first let the symbols in the sphere of sensation be equilibrated. this is the opening of the hall of truth] 198 "the first invocation" come forth unto me, thou that art my true self: my light: my soul! come forth unto me: thou that art crowned with glory: that art the changeless: the un-nameable: the immortal godhead, whose place is in the unknown: and whos

my prayer! grant that i may ever uphold the the symbol of self-sacrifice: and grant unto me the comprehension of aught that may bring me nearer unto thee! teach me, starry spirit, more and more of thy mystery and thy mastery: let each day and hour bring me nearer, nearer unto thee! let me aid thee in thy suffering that i may one day become partaker of thy glory: in that day when the son of man is invoked before the lord of spirits, and his name in the presence of the ancient of days! and for this day, teach me this one thing: how i may learn from thee the mysteries of the higher magic of light. how i may gain from the dwellers in the bright elements their knowledge and power: and how best i may use that knowledge to help my fellow-men. and, finally, i pray thee to let there be a link of bo

first breath of the light, a brooding thereof "the second vibration" the second appearance of the light is as a flash of lightning; the flaming sword. this is shown by 21, the number of eheieh, the divine name of kether; then the tiphereth symbol of the vault; and last the centre of the earth affirmed in turn. this descent from kether to malkuth formulates the flaming sword, and thus is the light invoked in the second place. the seal is iao, ihshvh= 17+ 326= 343= 7 x 7 x 7 "i.e, 7 made into a cube, the formation of the stone of the wise from the seven-fold regimen, and the fixation of the wanderers (the seven planets, or of the volatile. 777= one is she the ruach elohim of lives, and the flaming sword, and olahm ha qliphoth. moreover 17 is the svastika and ihshvh_ the pentagram again, the

ALEISTER CROWLEY EQUINOX EQ I 3

the letters of the name hb:heh hb:vau hb:shin hb:heh hb:yod. these five books show how the 0= 0 ritual may be used as a magical formula. they are as follow: hb:yod book i practical evocation a. the magical circle. b. the magician, wearing the great lamen of the hierophant, and his scarlet robe. the hierophant's lamen is on the back of a pentacle, whereon is engraved the sigil of the spirit to be invoked. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols &c, employed in the places proper allotted to them, so as to represent the interior of the g. d. temple in the "enterer: and the purification and consecration of the actual pieces of ground or place selected for the performance of the invocat

ALEISTER CROWLEY EQUINOX EQ I 4

e meditative god. 195 in this exercise the pendulum tends to swing out of plane. here are frater p.'s two methods of correcting it("a) fix mind on the two points of a pendulum-swing and move pendulum sharply like chronograph hand, keeping them fixed and equal in size. pendulum recovers its plane("b) follow swing carefully throughout keeping size exact. this more legitimate but more difficult. 196 invoked angel of nirvana as h.p.k. on lotus. note p.'s complete ignorance of buddhism, at this date. after this meditation i arrived at the following decision: i must not cling to the peace.197 it certainly has become real to me, but if 122 i make a god of it it will become but an illusion. i am ready to receive the magical power as i should not abuse it. i must needs accomplish the finished work

ALEX SANDERS THE KING OF THE WITCHES

bting that he would achieve what he sought, but having no clue as to how it would materialize. then, on the last day, he heard a rushing sound in the air; he felt faint and giddy, and saw little ridges forming in the sand before him. obeying the instructions he had learnt by heart, he copied the words that appeared, one after the other, on the surface of the sand. the names were of spirits he had invoked. then on the surface of the silver he saw a droplet which he took to be the mark of the angel. repeating the names that had appeared in the sand, alex asked the spirits to make themselves known, to help and advise him, to cleanse and comfort him. the air quivered and then became still, and the voice, when it spoke, seemed to come from all comers of the room 'you are going to open what you

stantly bill made his demand '1 want to see an angel 'which angel' while bill hesitated, alex said 'michael, the archangel 'try for ten days' said.the. voice, the last words fading. they tried to.recall it to find out what it meant, but without success. alex decided they could not leave it at that; he removed the magic circle and made a simple witches' ring. he and eunice stepped inside it and he invoked the spirits and demandedto know what had to be done 'you are to get the circle with a.crystal in it' was the reply 'but i don't know of such a circle' he argued 'where am ito getit 'the magus, the magus' repeated the voice 'wha.t is it? is it a book 'yes 'but where shall i find it 'where books are" in a library' was the reply. but it was not in the library when he went the next day; it had

and be able to banish it (experienced witches say that they can see the power as a blue light that surrounds the circle) he invited alex to spend the week-end at his home. the evening before the initiation was to take place, they went up to the bedroom which had been prepared. in it was a single bed for alex and a sleeping-bag for the host. the boy wanted to experiment with fire rituals and they invoked the god set to protect them. alex drew the circle-literally with chalk on the bare floorboards, and spiritually with his athame. the perimeter of the circle enclosed the bed but not the sleeping-bag. then they. called down the power and the boy began to light some methylated spirit, planning /to pour it over himself without being burnt-as he had seen alex do. but a few drops.fell on the fl

, and correspond with the elements of earth, air, fire, water and the power that rules them all. she is, symbolically, a living cauldron. all the lights are extinguished except for three candles on the altar. in olden times, when the altar was seven foot square, she would lie upon it, but now that the ceremony is usually held indoors, she lies on the floor. after banishing the power that has been invoked to consecrate the couple, the elder who officiates tells everyone to leave the room. he goes to the altar and turns his back on the couple while he reads the ritual which gives instructions for the male to remove the woman's veil and give her the five-fold salute of kisses on various parts of her body. the high priest invokes the erection of the sacred pillars of life and draws down the po

ALEXANDRIAN BOOK OF SHADOWS OCCULT

es to the east, athame in hand, salutes, and draws a banishing earth pentagram, saying: r: ye lords of the watchtowers of the east, ye lords of air, we thank you for attending our rites; and ere ye depart to your beauteous realms, we bid thee hail and farewell. all: hail and farewell (r extinguishes quarter candle) repeat for the remaining quarters, addressing each with the titles by which it was invoked. r thanks and says goodbye to the god and goddess (words to be decided) and extinguishes altar candles. r then thanks and dismisses any spirits who have gathered. r: the circle is open but unbroken. merry meet, merry part and merry meet again. r extinguishes the presence lamp, saying: r: this rite is ended! all: so mote it be! notes l lots of published versions l this version comes from qu

the scourge. 8. the great rite. you can combine many of these ways to produce more power. to practice the art successfully, you need the following five things: intention. you must have the absolute will to succeed, the firm belief that you can do so and the determination to win through against all obstacles. 1. 2. preparation. you must be properly prepared. 3. invocation. the mighty ones must be invoked. consecration. the circle must be properly cast and consecrated and you must have properly consecrated tools. 4. 5. purification. you must be purified. hence there are 5 things necessary before you can start, and then 8 paths or ways leading to the centre. for instance, you can combine 4, 5, 6, 7, and 8 together in one rite; or 4, 6 and 7 together with 1 and 2, or with 3 perhaps. the more

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

organisation of the freemasons is a case in point. it has two magnetic centres, one of which is in central europe. in all the cases cited, the lord of the world was the officiating agent, as is ever the case in the founding of great and important movements. in all lesser movements for the helping of the race, initiated by the masters working through their disciples, the aid of the bodhisattva is invoked, and the lesser rod of power employed. when disciples initiate a movement on a relatively tiny scale, the master with whom they work can similarly assist them, and though he wields no rod of power, he has methods whereby he can stimulate and cause to cohere the little endeavour of the faithful followers. thus in all departments of human life the rods of initiation and the words of power ar

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

creator is in danger of burning and destruction. secondly, the agnichaitans, being allied to the "fire devas" of the mental plane, have much power, and can only be controlled properly by the solar angel himself. thirdly, on this planet the planetary fires are not as yet dominated by solar fire, and are very easily driven into the work of destruction. the solar angel must, therefore, now again be invoked. this means that the magician (when his "shadow" is completed, and prior to the final stages of concretion) must see to it that his alignment with the ego is just and unimpeded, and the communicating currents in full play. he must literally "renew his meditation" and make direct contact afresh before proceeding with the work. otherwise, the fires of his own body may get out of control, and

ALICE A BAILEY05 THE LIGHT OF THE SOUL

faculty of another kind comes into play, and this might be called the imagination, bringing its own form of knowledge. imagination involves certain mental states such as: a. memory of things as they have been known, as states of consciousness, b. anticipation of things as they may be known or of states of consciousness, c. visualisation of the imaginary conditions and then the utilisation of the invoked image as a form, through which a new realm of realisation may be contacted, once the dreamer can identify himself with that which he has imagined. in these three dream states we have the condition of the thinker in the three planes in the three worlds, from the state of ignorant savagery to that of the average enlightened man. it leads on then to a much higher state of dream consciousness

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

up from the hearts of all true aspirants to initiation is beautifully embodied in the following prayer "there is a peace that passeth understanding; it abides in the hearts of those who live in the eternal. there is a power which maketh all things new. it lives and moves in those who know the self as one. may that peace brood over us; that power uplift us, till we stand where the one initiator is invoked, till we see his star shine forth" when that sign is seen and the word is heard, the next step will be the recording of the vision. the plan and the part to be played by the initiate are shown to him, and he knows what he has to do. this vision is spoken of as "the vision of god" but it is expressed to man in terms of god's will and the completeness of that which god intends. we are intend

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

hods but also as to the results to be expected from their efforts. results there must inevitably be, and the major result is to turn the consciousness inward, to develop the spirit of introspection, and to orient the man or woman to the inner subjective worlds and to the subtler planes of being usually to the astral realm and seldom to the truly spiritual world of souls. the mind nature is seldom invoked and the processes pursued usually render the brain cells negative and quiescent whilst the mind remains inactive and often unawakened. the only area of consciousness which remains therefore visible is that of the astral. the world of physical and tangible values is shut out; the mental world is equally shut out. i would ask you to ponder on this statement. the oxford group movement has als

the soil and water- 330- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust b. developed during past ages in mankind itself and handed on from generation to generation. c. characteristic of some particular family and inherited by the member of this family as part of his chosen karma. souls come into certain families because of this opportunity. 2. diseases invoked by tendencies in the man himself. these are governed by his astrological sign either his sun sign or his rising sign and will be considered later. 3. contagious diseases (epidemic or endemic) which are of group origin and involve the man as a part of his group karma, but are quite frequently unrelated to his personal karma. 4. acquired diseases and accidents which are the result of injudic

l work, subjective- 435- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust reflection, organised visioning and significant sacrifice. a start in this direction has already been made and the same general idea can be extended elsewhere and carefully developed. group integrity, loyalties and purpose must be preserved, but the cooperation of the groups must be invoked in the task of spreading the healing energy of good will, which, as has been well and truly remarked, is the active principle of peace. and peace not inert pacifism is what is needed today. secondly, a plan should also be drawn up of such a nature that the various peace societies could at least temporarily be swung into an allied and paralleling activity. the leaders of the peace organisat

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

eace in turmoil; for power in fatigue; for persistence in spite of bad health; for understanding in spite of the clamour of western life. progress is, therefore, made in spite of, and not because of, existing conditions. for disciples, such as those i am now going to attempt to teach, there is no retiring from the world. there is no condition of physical peace and of quiet wherein the soul may be invoked and in which work potent in results may be achieved in the calm of silence and the rest of what the- 9- discipleship in the new age- volume i copyright 1998 lucis trust hindu calls samadhi complete detachment from the calls of the body and the emotions. the work has to go forward in clamour. the point of peace must be found in the midst of riot. wisdom must be attained in the very midst of

se disciple i am show me the light i seek; give me the strong aid of their compassion and their wisdom. there is a peace which passeth understanding; it abides in the hearts of those who live in the eternal. there is a power which maketh all things new; it lives and moves in those who know the self as one. may that peace brood over us, that power uplift us till we stand where the one initiator is invoked, till we see his star shine forth" 6. sound the o.m. i particularly ask you to make your spiritual diary a more vital, more organised and more easily available document for the teaching of others. you have in it much of interest. it is, however, somewhat chaotic and the ideas in it are not easily understandable. will you make it more sequential, synthetic and readable so that the arranged

spire to become, show us the light we seek; give us the strong aid of their compassion and their wisdom. there is a peace that passeth understanding; it abides in the hearts of those who live in the eternal. there is a power that maketh all things new; it lives and moves in those who know the self as one. may that peace brood over us, that power uplift us, till we stand where the one initiator is invoked, till we see his star shine forth "may the peace and the blessing of the holy ones pour forth over the worlds" september 1936- 414- discipleship in the new age- volume i copyright 1998 lucis trust my brother: the hidden gift of the intuition, released through love, is what you have to give your group. the technical foundation of truth is there but being the same, practically in detail, as

ALICE A BAILEY13 PROBLEMS OF HUMANITY

of the full moon of gemini. if in these early days of restoration and of the inauguration of the new civilization and of the new world, men of all faiths and all religions, of every cult and all esoteric groups were to keep these three great festivals of invocation, simultaneously and with understanding of the far-reaching implications, a great spiritual unity would be achieved; if they unitedly invoked the spiritual- 95- problems of humanity copyright 1998 lucis trust hierarchy and sought consciously to contact its head a great and general inflow of spiritual light and love would occur; if they together determined, with steadfastness and understanding, to approach nearer to god, who could doubt the stupendous results which eventually would be seen? not only would an underlying unity betw

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ray of ceremonial order is at this time emerging into expression. 3. those energies which are at any given time expressing the ray type of the bulk of the manifesting humanity. today these ray types are predominantly the second and the third. relatively large numbers of first ray egos are also to be found acting as focal points for certain first ray forces. 4. those energies which are today being invoked as the result of human need and human demand for succour. this demand curiously enough remains largely in the realm of the first ray influence for the desperate need of humanity is evoking the will aspect and that ray embodies the divine will-to-good and remains immutable and is for the first time in the history of humanity being invoked on a large scale. this statement is definitely encou

t as you may be a focal point for hate, separation, fear, pride and other characteristics which feed the fires which threaten to bring disaster to the world. each of you can aid more than you can guess through the regulation of thought and ideas, through the cultivation of a loving spirit and through the general use of the great invocation whereby these forces and energies so sorely needed can be invoked. we have now considered the three major energies which are pouring into our planetary life at this time through the three major centres. it remains for us now to consider the energy of the two minor rays, the sixth and the seventh, which are in many ways of more immediate moment to the masses and of tremendous effectiveness. one is of moment because of its pronounced hold and because of th

on-existence of time in relation to reality. this has taken place through the discovery and use of the radio and of the many means of communication and through the steady growth of telepathic interplay; hence also the spread of education, enlarging man's horizon and opening up to him new worlds for investigation and adventure; hence also the breaking down of the old and limiting forms through the invoked force of the first ray, which has hitherto always worked through the medium of the seventh ray, because the kingdoms in nature cannot yet stand pure first ray energy; hence also the keen interest in the life after death and the appearance of all the many groups which are today investigating the nature of survival and the probability of immortality; hence again the appearance of the modern

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

alignment and integration. this is the production of a field of magnetic thought substance. 4. the turning of the attention and of the searchlight of the mind on to the astral plane. the formula. 5. the soul breathes out the om into the waiting personality and the light and power thus generated are retained for use. 6. an intense light is slowly and consciously generated. 7. the spiritual will is invoked whilst the mind is held steady in the light- 140- glamour: a world problem copyright 1998 lucis trust 8. the glamour to be dissipated and the searchlight of the mind are brought into relationship. 9. the searchlight is then turned on by an act of the will and a strong beam of light is projected into the glamour. 10. the glamour is named and the aspirant says with tension inaudibly "the pow

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ered by the two words: contact and impact. 1. contact can be defined (for our particular purposes) as recognition of an environment, an area of the hitherto unknown, of that which has somehow been evoked, of a something other which has made its presence felt. this something other than the perceiver has usually been earlier sensed, has been propounded into a theoretical possibility, has later been invoked by the directed and conscious attention of the one who has sensed its presence, and finally contact is made. 2. impact is something more than simply registering contact. it develops into conscious interaction; it conveys later information; it is revelatory in nature, and can be defined in its initial stages as the guarantee to the one who responds to it of a new area for exploration and fo

been free, and the time has been long or short, and the reaction to impression has been rapid or slow, according to the will of the controlling life. in the mineral kingdom, this reaction is very slow, for inertia or tamas controls the spiritual life within the mineral form; in the vegetable kingdom, it is more rapid, and under the invocative appeal of the lives in that kingdom the deva world is invoked and greatly aids and hastens the unfoldment of the vegetable consciousness; this is one reason for its relative sinlessness and extraordinary purity. the major impression registered in the second kingdom of nature emanates from the angel worlds and from the deva hierarchy. the angels and devas are to the vegetable kingdom what the spiritual hierarchy is to humanity. this is, of course, a m

umara which is responsible for the creative evolutionary processes; it is also responsible for what we call time, with all that that concept involves of events, opportunity, the past, the present and the future, the good and the evil. the dynamic impression which emanates from shamballa reaches forth in great cycles and cyclic waves; these are impulsed from extra-planetary sources, as demanded or invoked by the lord of the world and his associates; they emanate in response to the "acclaimed will" of sanat kumara in the council chamber. this high spiritual and ultimate impression moves outward along the seven rays, viewing them as seven streams of spiritual energy, qualified and coloured by the shamballic impression; this process repeats itself when hierarchical invocation is effective and

, relating one centre to another and bringing about an evolutionary unity of objective, and developing (with exceeding rapidity at this time) a secondary science, that of invocation and evocation. this science is in reality the science of impression in activity and not simply in theory. the first great invocation was uttered by the planetary logos when he expressed the desire to manifest and thus invoked and brought to himself the substance needed for his designed expression. that started the chain of being or of hierarchy; inter-relation was then set up between all "substantial" units; the more potent and the more dynamic and greater could then impress the lesser and the weaker until gradually as the aeons swept by the seven centres were created and were in close impressionable relationsh

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

ology copyright 1998 lucis trust it is here that many mystics and world servers prove futile. they work from far too high a level and from the standpoint of spiritual incentive. they normally and naturally (because that is where their focus of consciousness is placed) work from the standpoint of the second aspect, whereas it is the third aspect (equally divine and equally important) which must be invoked and evoked. ponder upon these words. it is not the bringing together of spirit and matter as occultism understands those terms but the relating of physical need and physical supply and the bringing together of two tangibles through the power of the creative imagination. it is for this reason that so many schools of thought prove so successful in materialising that which is required and why

s, the symbol should be seen in rapid revolution. mercury, the messenger of the gods, carries to humanity a certain type of force and this precipitates a point of crisis; it brings about the next great revolution which will lead mankind on to new experience, and to the revelation of the divinity which it is the destiny of man to reveal. 3. saturn. this planet applies the tests and is so chosen or invoked because the third ray is not only its particular ray but is also the ray of our planet, the earth. the two notes synchronise. saturn is also the hierarchical ruler of libra and, therefore, it brings to the manifestation of mankind and to the various hierarchies involved, a point of crisis to which the clue and the outcome lies in the recognition of balance. as saturn also controls capricor

e 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 dedicated to the purposes of light and for the purpose of establishing right human relations which must be used (in love) to destroy all that is hindering the free flow of human life and that is bringing death (spiritual and real) to humanity. this will must be invoked and evoked. i am not referring here to the use of either of the two great invocations or to the third which has lately been given. i refer to the focussed consciousness of the men and women of goodwill, whose lives are conditioned by the will to carry forward the purposes of god in love, who seek selflessly to understand those purposes, and who are fearless of death. there are two great ha

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

netary happenings, furthering the divine purpose, is brought to the attention of the students; its working in the past, bringing humanity to its present point of development, is studied; the happenings of the present are interpreted in terms of god's plan and are investigated as a prelude to the future; the immediate step ahead is also deeply considered and the active participation of the student invoked. later, when the disciple becomes an active conscious part of the hierarchy, he is familiar with the broad outlines of the divine purpose and can cooperate intelligently with the immediate task. 7. the energies and forces, which are the very substance of creation, have to be understood and eventually controlled. the disciple learns that all that is manifesting in and on our planet is nothi

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

ing, slowly or quickly, as the case may be, the life force in the man. in the early stages of such a disease as cancer, the vital core is not found until the malignant condition is established so potently that it is exceedingly difficult to do anything helpful. yet the cure is only possible in these early developments and then the cure can be effected, but only again if the will of the patient is invoked. little can be done in cancer cases unless there is the intelligent cooperation of the one to be healed, for the only method (which i may later elaborate) is to blend the directed will of the patient and of the healing group together into one functioning unit of force. when this has been done, then the invoked and concentrated energy will follow thought, under the ancient law, and so stimu

ces, and then as the soul comes into greater functioning activity, the fact of life will be recognised in a new and almost formidable manner. it should be remembered that the soul is a secondary energy, which proves the existence of the primary energy and is responsible for the appearance of the third form of energy the tangible and the objective. life will eventually be known as capable of being invoked by the soul in the interests of the form. here lies a clue to our general theme. up till now the mechanism of approach to the life aspect the antahkarana and the agent, the spiritual will has not been understood in any useful sense. today, the first faint hints as to the use of the antahkarana, and its purpose in relation to the personality and the spiritual triad, are being studied by a f

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

overcome and eliminate for themselves. but the reduction to impotency of the loosed forces of evil which took advantage of the world situation, which obsessed the german people and directed the japanese people, and which worked through barbarity, murder, sadism, lying propaganda, and which prostituted science to achieve their ends, requires the imposition of a power beyond the human. this must be invoked, and the invocation will meet with speedy response. these evil potencies will be occultly "sealed" within their own place; what this exactly means has naught to do with humanity. men today must learn the lessons of the past, profit from the discipline of the war, and deal each in his own life and community with the weaknesses and errors to which he may find himself prone. i would here reca

raws its impulse towards service from humanity. you well know that there is indication in these lines that humanity itself cannot as yet grasp the purpose of sanat kumara. only advanced members of the hierarchy and initiates of at least the third degree (the first degree of the lodge on sirius) have any idea as to the nature of the purpose which underlies the plan. ponder on that phrasing. having invoked the three aspects or potencies of mind, love, and will, in the fourth three lines we have indication of the anchoring of all these powers in humanity itself, in "the centre which we call the race of men" here and here alone lies the promise of the future and its hope and opportunity. here and here alone can all the divine qualities in time and space express themselves and find fulfilment:

evil dwells be sealed" it is not sanat kumara who seals that door; it is not the hierarchy which forces evil back into the place from whence it comes. it is struggling, aspiring and suffering humanity to whom the task is committed and, my brother, humanity is adequate to the task. this statement is borne ever in mind by those most potent in using the invocation; it serves to focus and anchor the invoked energies in the human kingdom. that is their task. from that point, humanity takes over the undertaking. this invocation is also unique in the sense that it invokes all the three divine aspects. it is synthetic in 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

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 close to the heart of the hierarchy at this time becomes obvious. through the network which the triangles are creating, light or illumination is invoked by the daily work and attitude of the triangle members; thus light can indeed "descend on earth" and goodwill, which is the love of god and basically, the will-to-good, can also stream forth in fuller livingness into the hearts of men; thus they are transformed in their lives and the era of right human relations cannot be stopped. this is an era hitherto only dimly- 118- discipleship in th

ity which is particularly their own destiny. that again is one of the primary objectives of the invocation; its steady use will bring about an inclusive view of spiritual development and impart a synthesis to human thinking which has hitherto been lacking. as "light streams forth into the minds of men" the divine plan will be more widely sensed and the will-to-good will be more widely desired and invoked. it is necessary always to remember that light is active energy and that love is also an energy. it is useful also to bear in mind that light and matter are synonymous terms scientifically and that the- 119- discipleship in the new age- volume ii copyright 1998 lucis trust network of light is veritably substance, and therefore the carrier of goodwill. that is why, consequently, it is neces

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

t bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. these words sound simple, but the "forces of light" is the name for certain new powers which are being invoked by the hierarchy at this time, whose potencies can be brought into great activity at the may full moon if due effort is made. the spirit of peace which is invoked is an inter-planetary agent of great power whose cooperation has been promised if all aspirants and disciples can cooperate to break through the shell of separation and hatred which holds our planet in thrall. may i therefore clo

rs to live calmly through this crisis and to preserve an attitude of patience, goodwill, balance and compassion. let us, therefore, consider these four points because, in so doing, we shall cover the field sufficiently i believe to bring at least some measure of light to you. later i will try to explain the significance of the great invocation and to give you some idea of the nature of the forces invoked and of the esoteric meaning which these words (used so frequently by you) are in tended to convey. the cause of the present crisis it is well known to you that the great law of rebirth is the controlling and major law in all the processes of manifestation. it governs the exoteric expression of a solar logos or of a human being, and the object of this constantly recurring process is to brin

c period of time: a. the energy of the will of god serves to awaken the illumined but latent will-to-good in men and this, once dynamically awakened, will flower forth as goodwill. there is so much of this which remains latent and unexpressed because the will to demonstrate goodwill activity has not been aroused; it will be automatically aroused in the general public once the world disciples have invoked and evoked the inflow of this higher dynamic energy. humanity awaits this and its arrival is dependent upon the efforts of those who know what should be done and who should now make their spiritual theories facts in outer expression. nothing can arrest the eventual progress of this will-to-good and its planned activity any more than a bud which has started to unfold its petals in the light

gence. this knowledge is achieved during the process of training for the first three initiations. therefore, all that i here tell you must be regarded as possible of verification, and as being testified to by all the world scriptures and by the initiates of all lands, but it must necessarily remain personally unverified by you until a much later date in your unfoldment. the spirit of peace who is invoked in the second phrase, let the spirit of peace be spread abroad, is that mysterious and divine entity with whom the christ came into touch and whose influence played through him at the time that he earned the right to be called the "prince of peace" as i have elsewhere told you in my earlier writings, the christ embodied in himself the cosmic principle of love, the expression of which in ma

d, 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 hierarchy and the lord of the world, linked through the manu and representing shamballa can be brought into a close relation so that the result will be the setting up of such a potent vibration and note that the spirit of peace will be invoked and contacted. by the voiced appeal his attention will be forced to turn itself towards our planet. the consequences will be significant and potent but as to the form which they will take it is impossible for me to say. perhaps it will lead to some peculiar and powerful demonstration of the meaning of peace as the expression of universal and planetary love; perhaps it will produce the send

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

rsonality life is definitely and finally left behind. it is this phrase which gives the clue to the initiation which is referred to in this rule. each of these rules contains within itself the clue to the particular initiation to which reference is being made. the rules are not placed in their right order, having sequential reference to the seven initiations. the intuition of the aspirant must be invoked if he is to arrive at right knowledge. i shall sometimes indicate the initiation involved, but not always, as it would profit not. the clue to the seventh initiation which lies ahead for such high beings as the christ would be of no service to you at all. the clue to the initiation of the transfiguration can be of importance, as it involves the personality, and many of you in the not so di

ys, though he has acquired the habit of right contact with organisations in the three worlds and right cooperation with the hierarchy. he works now under the inspiration of and identification with the life aspect the united life aspect of his ray group and of all groups. this means that the significance of the involutionary life and the evolutionary life is fully understood by him. his service is invoked by the group or groups needing his help. his response is an occult evocation given in unison with the group of servers with which he is affiliated on the inner side. this is a very different thing to the mode of service generally understood. rule three the next rule continues the above theme and gives some instructions in terse phrases and symbols on the science of invocation and evocation

ity and the hierarchy are working together in a practical synthesis, can the shamballa energy be permitted complete inflow through the medium of the two other centres- 58- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust to aid in this process of gradual perfecting and an eventual bringing about of a complete alignment, the help of the buddha must be invoked and accepted. the work of the christ as god-saviour can be carried forward by him alone and unaided. the work of the christ as god the preserver needs the united work, as yet, of the two highest representatives of the second divine aspect when present together upon the earth, as is the case today of both the buddha and the christ. this is the first cycle in the history of humanity when thi

d; our material civilisation will be seen as giving place rapidly to a more spiritual culture; our church organisations, with their limiting and confusing theologies, will soon give place to the hierarchy, with its emerging teaching clear- 88- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust factual, intuitive and non-dogmatic. the hierarchy has been invoked and its members are ready for a great "act of evocation" of response to the invoking sound of humanity and of a definite (though relatively temporary "act of orientation" this will force the hierarchy, of its own freewill, to 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 evocation which underlies all world processes, which is the inspiring energy behind all evolutionary unfoldment, and which creates the medium or channel of related communication between the great centres in our planet, through which the life of our logos flows and his purposes are worked out. i would remind you that the creative process was initiated by sound, and in that sound the logos both invoked and evoked. he issued the call and he engineered and implemented the response and thus the "army of the voice (as the secret doctrine calls it) came into being. the head (the idea, the heart (the ideal) and the throat (the creative agent of the resulting idol, the temporary and fleeting expression of the ideal, inspired by the idea) came into being; three great centres emerged in time and

ANALYSIS OF THE 5 6 INITIATION

the balance between destiny and free will "it is appointed once for a man to be born and once for a man to die" c and incense are in the middle of the altar. this is the glory of arik anpin. the altar is a symbol of flashing and brilliance. it is equilibrated in itself and therefore a fitting recipient of the flashing light, glowing brilliance, purity and balanced power. all kneel. the higher is invoked again. the aspirant is now fixed in trapt and looking upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and the marks of

ARADIA GOSPEL OF THE WITCHES

clothing or for any other such thing" and these things were presented to him in a mystery, and immediately he disappeared from him. and he went to his fellow disciples and related to them what the savior had told him. jesus christ, amen. the apocryphon according to j a 30 this passage recalls strangely enough the worship of the graeco-roman goddess pavororfear, the attendant on mars. she was much invoked, as in the present instance, to terrify intrudersor an enemy. aeschylusmakes the seven chiefs before thebes swear by fear, mars, and bellona.mem. acad. of inscriptions, v. 9.appendix.comments on the foregoing t exts. 31 hence the saying that to know all would be to forvive all; which may be nine-tenths true, butthereisa tenth of responsible guilt. 32 friedrich, symbolik, p. 283.(33) i am h

would prove a great aid to popularity. 29 i conjecture that this is wild poppy. the poppy was specially sacred to ceres, but also to thenight and its rites, and laverna was a nocturnal deity a play on the word paura, or fear. page 78 13 this appears from very early ages, as in roman times, to have been regarded as gifted withmagic properties, and was used in occult ceremonies. 14 that is, dianais invoked to send demons with the very life of the fire of hell to still moreincrease that of the sun to intensify the wine.chapter vi. 15 the beginning of this spell seems to be merely a prose introduction explaining the nature of theceremony.chapter vii. 16 this refers to a small ceremony which i have seen performed scores of times, and have indeedhad it performed over me almost as often, as an ac

r body as contributing to form it, anddeeply sacred because it had lain in the earth, where dark and wondrous secrets bide, seems tocast a new light on the christian sacrament. it is a type of resurrection from the earth, and wastherefore used at the mysteries and holy supper, and the grain had pertained to chthonicsecrets, orto what had been under the earth in darkness. thus even earth-worms are invoked in modern witch-craft as familiar with dark mysteries, and the shepherds pipe to win the orphic power must beburied three days in the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by class

l she yields):then may they leave lavernato her peace,free to embrace her children at her will! page 59 n r r r r r and so lavernabecame the goddess of all dishonest and shabby people.whenever any one planned or intended any knavery or aught wicked, he entered her temple, andinvoked laverna, who appeared to him as a womans head. but if he did his work of knavery badlyor maladroitly, when he again invoked her he saw only the body; but if he was clever, then hebeheld the whole goddess, head and body.lavernawas no more 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 chil

oming to her secretly, said, if thou hast any desire, follow thegospel of diana, or what is called the gospel of the witches (il vangelo delle strege, who worshipthe moon.se la luna adoreraitutto tu otteraiif thou adorest luna, thenwhat thou desirst thou shalt obtain!then the beautiful girl went forth alone by night to the fields, and kneeling on a stone in an old ruin,she worshipped the moon and invoked dianathus: diana, bella diana!tu che della grande cadutami ai bene salvata!ti prego di farmi una altra grazia,di farmi far un bello sposalizio,una sposalizio ricco e compagnatoda molte signore..se questa grazia mi faraisempre il vangelo delle stregeio asseriro. page 41 n r r r r r it is a realisationof forbidden or secret love, with attraction to the dimly seen beautiful-by-moonlight,with

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

this point forward..kin.s are a class of ancient female beings, limitless in number, that are found in the entourages of all major buddhist deities. they fill the intermediate spaces of ma..alas, are messengers and inspirers of buddhist texts, and represent pervasive wisdom, which is personified as feminine in buddhism. as such..kin.s are involved in all major buddhist ritual processes and can be invoked for protective purposes; they are said to guard scriptures as well.20 there are male sky-goers (tib. mkha gro; skt..ka, but they are not nearly as popular in tibetan buddhism. 18 see tucci 1999, pp. 713-717; and gyaltsen 1996, pp. 75-80 for more on the first tibetan tribes as well as their mythic descent from a demoness. this will be discussed further in chapter 3. 19 see haarh 1969, pp. 2

s karma349 and habitual tendencies [tsiu marpo] is a great obstacle demon of everyone in the royal class, there are seven attendant riders, and his sister is the goddess350 sister ekaj.ti;351 so it is said. this is the second chapter, which reveals the birth lineage from the heart tantra of the red violence demon. chapter 3: ritual materials and preparation (305.4-307.1) following that, the..kin. invoked with these words "alas! great glorious one, body of power, what is the process of accomplishing352 the seven attendant riders who are malicious, these war gods of all yoga" the blessed one replied "regarding the s.dhana of the malicious violence demons, the mantra practitioner endowed with the view and conduct should perform the propitiation of powerful tamdrin. at a place suitable for the

BLACK SERPENT1

g this symbol 2000-2006 c. ortiz 4 rite to lucifer basic rite to lucifer this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave the dagger through the smoke. finally, invi

sic. 4 out of 5 possible serpents! 25 first rite to leviathan this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. april 30th the alter must face the west most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. belial first and working clockwise leaving leviathan for last. an incense of calamus and frankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for leviathan and dip the dagger

BLAVATSKY H P ANTHROPOGENESIS

ys respectively- for the last four keys of the seven that throw wide open the portals to the mysteries of nature are in the hands of the highest initiates, and cannot be divulged to the masses at large- not in this, our century, at any rate. the dead letter is everywhere the same. the dualism in the mazdean religion, was born from exoteric interpretation. the holy "airyaman "the bestower of weal" invoked in the prayer called airyama-ishyo, is the divine aspect of ahriman "the deadly, the dae of the daevas (farg. xx, 43, and angra mainyu is the dark material aspect of the former "keep us from the hater, o mazda and armaita spenta (vendidad sadah, has, as a prayer and invocation, an identical meaning with "lead us not into temptation" and is addressed by man to the terrible spirit of duality

BLAVATSKY H P COSMOGENESIS

ivine mother and lady, or queen of heaven; also "the morning star" and the "light of the sea (stella matutina and lux maris. all the lunar goddesses had a dual aspect- one divine, the other infernal. all were the virgin mothers of an immaculately born son- the sun. raoul rochetti shows the moon-goddess of the athenians- pallas, or cybele, minerva, or again diana- holding her child-son on the lap, invoked in her festivals as[[monogenes theou "the one mother of god" sitting on a lion, and surrounded by twelve personages; in whom the occultist recognises the twelve great gods, and the pious christian orientalist the apostles, or rather the grecian pagan prophecy thereof. they are both right, for the immaculate goddess of the latin church is a faithful copy of the older pagan goddesses; the nu

BLUE EQUINOX

culiar to concentration but otherwise indescribable [this is bad. you do things well, and work hard; but your point of view is all wrong. i feel a sort of sentimentality injuring your scientific attitude..o.m] april 20, 2:40.3:10 p.m. having left home about 2:15 i climbed up towards the mountain till i found a secluded spot; there i knelt down and did breathing exercise. felt prana all over body. invoked adonai and tried to unite with him. a brilliant white light filled sphere of consciousness. arose as adonai performed the ritual of pentagram, then prayed aloud and fluently, trying to unite consciousness with all nature. knelt again in meditation, and arose much strengthened and with a feeling of the divine presence [this is excellent for a beginner. but remember.all these divine illumina

BOOK T

time taw earth and saturn book t page 3 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force- strength, rush, vigour, energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii. the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter of the supernal mo

ertility- productiveness, beauty, pleasure, happiness, etc. iii. the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes "invoked" as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmat

ill, wisdom, adaptation, craft, cunning, or occult wisdom or power. 2. change, alternation, increase and decrease, fluctuation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (passive, mediumistic, motive power, action. 7. triumph, victory, health (sometimes unstable. 8. eternal justice. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes "unexpected current" 10. good fortune, happiness (within bounds. intoxication of success. 11. courage, strength, fortit

BOOK OF BLACK SERPENT

anner of calling the spirits to visible appearance. it is agreeable to first state that the arch-daemons must be called in their time of dominion, or else they will not render themselves servicable to the magician. it is necessary that the operator of these actions prepare the place of working before attempting to call forth the arch-daemons, but this is not the case with the qliphoth-they may be invoked or called forth without a place which has been arranged for them. the method of calling forth the arch-daemons requires a fourfold operation, and that is, the fundamental prayer, the banishing of all malignant spirits, the invocation of the arch-angels, and lastly, the evocation of the arch-daemons. it is very important that no part of this be left out, for that would surely lead you to ru

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

that the words come from the heart is far more important than correct grammar and sentence construction. the moon ceremonies, as written, follow the traditional form of reverence to the lady and attention to her identification in the past, in other areas and other civilizations. note that the goddess is invited to join the group and speak. she is not "drawn down, in the sense of being summoned or invoked. the times when the lady will actually appear to the coven are indeed rare and it needs an exceptionally strong, mature, priestess to handle it (unfortunately there seem to be very few such today. i feel that if the lady lesson fourteen: getting set up/ 205 wishes to appear to the coven (or the lord, for that matter, then she will certainly do so. but she will do so when she is ready and n

ady will actually appear to the coven are indeed rare and it needs an exceptionally strong, mature, priestess to handle it (unfortunately there seem to be very few such today. i feel that if the lady lesson fourteen: getting set up/ 205 wishes to appear to the coven (or the lord, for that matter, then she will certainly do so. but she will do so when she is ready and not just because she has been invoked/conjured/summoned! who are we to order the lady? so, if you feel drawn to write a new full or new moon ceremony, please keep this point in mind "guardians of the watchtowers" as i have mentioned before, there is a great deal of ceremonial magick that, over the centuries, has found its way into some traditions of the craft. most of it has gone unrecognized by all but a few craft practitione

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

rry out magical purposes through a form of possession, with the angel or god acting directly from within the practitioner's body. elementals have also been associated for hundreds of years with more formal magical traditions. elementals, rather than having a permanent form themselves, are the forces or energies that give shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the or

g up your icons, read about them first, and decide which are the attributes that will assist your magical workings. some deities fit into more than one category, so i have listed them under their most significant one [insert pic p059- deities of love and passion [insert pic p060- aphrodite aphrodite is the cretan and greek goddess of love and beauty. her name means 'born from the foam. she can be invoked for the gentle attraction of new love as well as for sexuality and passion (hence the term 'aphrodisiac. aphrodite is especially potent in candle and mirror spells, romance and for love rituals involving the sea. artemis artemis is the twin sister of apollo, the young greek sun god, and is goddess of chastity, virginity, the hunt, the moon and nature. although a virgin goddess, she also pr

of her connection with the hunt, she is altogether a more active goddess than aphrodite if you are seeking love or, perhaps, trying to encourage a reluctant lover of either sex or win love under difficult circumstances. she is perfect for outdoor love spells and for casting your love net wide to attract an as yet unknown lover. freyja freyja is the viking goddess of love and sexuality and can be invoked for rituals to increase confidence in inner beauty and worth, for the increase of passion and for fertility in every aspect. a witch goddess, she is potent for all magick, especially astral projection and crystal and gem magick. venus venus, the goddess of love, is the roman form of aphrodite and by her liaison with mercury gave birth to cupid. although she had many lovers, she was the god

e and by her liaison with mercury gave birth to cupid. although she had many lovers, she was the goddess of chastity in women and is a joy-bringer, and so represents not only sexual pleasure, but also innocent love and especially love in the springtime. her planetary associations mean she is the focus in all kinds of love rituals. as the evening star, venus takes on a warrior aspect and so can be invoked in fighting for one's lover or tough love in relationships. deities for power these deities may be invoked for strength, success, energy, inspiration and increase [insert pic p061- seite 33 wicca01.txt apollo apollo, the greek sun god, was twin brother of artemis, the moon goddess. as god of the solar light, apollo made the fruits of the earth ripen, and at delos and delphi where he slew p

mmortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess [insert pic p063- diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as love. like artemis, she is goddess of the hunt and a virgin goddess, but can be invoked in her role as an earth goddess and as protector of women in childbirth. her beauty and hunting skills make her a perfect focus for the pursuit of love, especially from afar. myesyats like the lunar goddesses, myesyats, the slavic moon god, represented the three stages of the life cycle. he was first worshipped as a young man until he reached maturity at the full moon. with the waning phas

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ury predecessors, embraced beliefs that extended well beyond the prescribed territories of the church and the sunday school and into their everyday lives. although it is not clear that henry abraham would have claimed the title, his career manifests strong parallels with those of other african american supernatural healers, the conjurers. conjure is a magical tradition in which spiritual power is invoked for various purposes, such as healing, protection, and self defense. the relationship between conjure and african american religion.in particular, christianity.is somewhat ambiguous. conjure is usually associated with magical practices, unlike christianity, which is seen as a "religion" a dichotomy that suggests that they are in conflict with one another. yet from slavery days to the prese

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

nd with the chief of the second order. we must first be aware that the round circular altar that is usually found over the pastos is outside the vault. note the diagram of the temple layout. c b a f k l 5 c q n w this is a notable point. the reason for this is that the altar must be charged separately. for unless the altar is charged as well as the vault, the elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged globe wand up high in the air and vibrating

per to pursue a discussion on karma vs. sin, but let us remind ourselves that we must always strive to our higher, divine self, and to become more than human. anything less than this is a negative action to our spiritual development within. we call it negative karma or sin. the ceremony continues, the chief officers re-enter the vault and remove book t. it is then placed on the altar. now, hru is invoked to aid the order in its timeless search for the mysteries of divine light. this quest must never be forgotten and should be recalled every day when we perform the qabalistic cross. let the celebration and solemn ceremony of the consecration of the vault remind us to always aspire to the highest point, just as the a is in its highest point in the sky. the three chiefs join wands and ankhs f

DANCE OF THE WITCHES

: there is no "best" way. each person, being an individual, is predisposed to a variety of techniques and leanings, which makes some people react well to very abstract trance-praxes, and others only respond well to very rigid, concrete, somatic methods. the trance is important for many reasons, but chiefly because it allows for new modes of perception, which in turn allow for the spiritual forces invoked in acts of witchery to be experienced in such a manner that their potential for transformation is increased. their impact is on a more immediate level, one that can be experienced, in some manner, by the consciousness of the practitioner. when craft is done with heart and faith, and with skill, it is effective regardless of the state of mind of the witch; however, the pleasure and depth of

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

a to take control of the united states during any "national emergency" declared by a president. these powers include martial law and the right of the military to enforce whatever fema decides. all the laws are already in force which allow a military take-over of the united states. they have been passed by presidential executive order and any time a president calls a state of emergency they can be invoked. at the forefront of this plan are the delta forces in their black uniforms and unmarked black helicopters. these have often been seen at the scene 400 .and the truth shall set you free of cattle mutilations, which some researchers connect with extraterrestrial activity. people can ignore all this and walk away if they like, but their children will reap the consequences if we hand over our

DEITUS

powers, virtues, archangels, etc. each angelic choir is said to reside in a particular heavenly sphere. similarly, the fallen angels may reside in earth, air, fire, water, or in the tartaric depths. spirits which dwell in the planetary spheres are often called olympic spirits. these include lunar, mercurial, venereal, solar, martial, jovial, and sanguine spirits. traditionally, all spirits may be invoked or summoned 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 th

the magician performs a ritual to obtain his desire and then does nothing himself to make his wish a reality, expecting the demon to bring it about independent of his own actions, he will surely fail in his endeavor. near the end of the demonic bible is an invocation entitled the general invocation for calling any of the spirits and a listing of the archetypal devils, demons, and dark gods i have invoked using this formula. the wording of the invocation is not important and sigils, or seals, for the spirits are not necessary. a name when written is a word composed of letters each signifying a sound. the syllables (and sounds) which make up a name identify a particular being which religion, metaphysics, mythology, demonology, folklore, or legend has said to exist. each name represents a uni

DEMONIC BIBLE

assuming an aura; becoming "sacred "holy "defiled "unholy, etc. thought-forms were used by egyptian magicians to guard burial chambers and resulted in the deaths of archeologists thousands of years later. this phenomenon cannot be explained by telepathy but is rather a form of magnetism or mesmerism, concerning which much research has also been done. the question arises: if spirits or demons are invoked by the magician and exist within his subconscious mind, do they also assume an objective existence (as thought-forms) separate from the magician himself? do gods and deities exist simply on account of man's belief in and worship of them as such? if this is, in fact, the case then the magician may use telepathic (and vocal) communication to communicate with (summon) all manner of gods, ange

other systems of magic involving the invocation of spirits. white magicians stand inside protective pentagrams wearing protective amulets to shield themselves from the forces they call upon. in the satanic bible, anton lavey mocked the hypocrisy of those who attempted to protect themselves from the forces they called upon for aid. satanic priests have known that the "forces of darkness" could be invoked (or "evoked) into the sorcerer's body, but rituals of this type have not before been made available to the aspiring wizard because of the inherent danger involved. in other satanic rituals demons are invoked as external forces (friendly, perhaps, but external to the magician) which may be directed and controlled by the satanist. many less-experienced practitioners still fear these forces w

reciting the preliminary statement. 14. congregation repeats each line of the preliminary statement after the high priest. 15. high priest recites the invocation three times. 16. high priest and high priestess recite the invocation three times. 17. entire congregation recites the invocation three times. 18. high priest repeats the invocation one last time, calling the particular spirit or spirits invoked into his body. 19. by rank, participants approach the altar and drink from the chalice. 20. high priest reads any requests to the forces of darkness and burns them. 21. high priest presents to the forces of darkness any gifts which have been brought. 22. new members are brought into the chamber and initiated at this time. 23. other activities may be carried out within the ritual chamber, t

ual. 26. high priest rings the bell nine times, and then extinguishes the candles. 27. high priest and high priestess leave the ritual chamber. concerning the gods the demonic bible adopts the classical names which various cultures have given to the dark god or dark goddess through history. it should be understood by the practitioner that these names are used as symbolic archetypes for the powers invoked and that the rituals are performed in a particular order which corresponds with other magical systems. the names invoked do not necessarily represent unique beings. a careful study of the names for the dark lord will reveal that most are simply titles or designations much as a ruler may be called king, lord, emperor, your highness, your honor, etc. satan is a title which means literally ad

four demon kings who rule over the quarters of the earth (viz. east, west, north, and south) the four kings are often called oriens, or uriens, paymon or paymonia, ariton or egyn, and amaymon or amaimon. by the rabbins they are frequently entitled samael, azazel, azael, and mahazael. in the goetia of solomon, they are called amaymon, corson, zimimay or ziminair, and gaap. most of these names are invoked elsewhere in this book. i selected, therefore, mahazael, samael, zimimay, and corson from the above three listings, since i had not yet included any of these particular spirits in the rituals of the demonic bible (the designations are the same but i changed the order to south, east, north, and west) invoking the four kings shakes the four great watchtowers of the earth and signals to all t

DIABOLUS

outh as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority (revelation 13:2) slowly zohak became a demon, a dragon king whose companions were the druj and other demons of ahriman. in later lore zohak became the storm fiend, azi dahaka, who is ahriman s most powerful daeva. the initiatory focus and lore of zohak is presented in the paitisha15 as a force to be invoked and controlled within the transformation mirrored through the ritualistic focus of the serpent within the mind and body. essentially in zoroastrian lore, zohak or azi dahaka is the second in command of ahriman s children, he is for a lack of a better term considered a prototype for an antichrist in that he expands the opposite gnosis against zoroaster. the jewish scriptures were first comp

ill. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the first area is that of inverse magical practice, working with repulsive and shunned imagery which takes the initiate into their own self-invoked darkness. by exploring this world as a subjective state, the individual slowly transforms his or herself into a form of iblis, thus becoming like lucifer. the shadow is the testing force from which you may create and manifest what you desire, and be careful as so you shall obtain that which you seek. the shadow is also the empowering essence of your mind, it is the darkest recesses and ata

e leap forth. in his neck abides strength, terror dances before him. this indicates that the form of leviathan is difficult to comprehend. in the biblical art of liber floridus, the antichrist, emerald and crimson robes flowing, rides upon leviathan, who is pictured as a great dragon-beast with four legs, talon like teeth with blackened eyes. the face of this beast is the model for which has been invoked during the coven maleficia40 rites involving the ascension of power. 40 the coven which founded the order of phosphorus, renamed maleficia after the day of cain for the group, august 22nd. 37 the bible makes further reference to leviathan in job- may those who curse days curse that day, those who are ready to rouse leviathan. may its morning stars become dark; may it wait for daylight in v

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

orkings. kether: hebrew for "crown. pronounced "keh-tehr" it is the first (1st) sephirah (q.v) on the tree of life (q.v. it is at the top of the middle pillar on the tree. king, yi: an ancient book of wisdom from china, commonly called i ching. like the tarot (q.v, it has many spiritual purposes, but is popularly known for giving divinations. kobaloi: a greek word used to indicate a wicked spirit invoked by rogues. the origin of the german kobold and the english goblin (q.v. kobolds: mischievous earth elementals that are said to inhabit german households. krishna: although only the sixth avatar, or incarnation of vishnu, krishna has developed into a popular hindu deity due to his representing unbridled sexuality. some hindu traditionalists would down play this reason for his popularity, ci

DION FORTUNE MYSTICAL QABALA

lover in his god-form as the thunderer, she was blasted and burnt, and gave birth to her divine son prematurely. the spiritual experience assigned to kether is the vision of god face to face; and god (jehovah) said to moses "thou canst not look upon my face and live" 21. but although the sight of the divine father blasts mortals as with fire, the divine son comes familiarly among them and can be invoked by the appropriate ntes-bacchanalia in the case of the son of zeus, and the eucharist in the case of the son of jehovah. thus we see that there is a lower form of manifestation, which "shews us the father" but that this rite owes its validity solely to the fact that it derives its illuminating intelligence, its jnner robe of glory, from the father, chokmah. ii 22. the grade of initiation c

f sex-life, so there can be no positive or dynamic working upon the plane of superconsciousness unless the laws of polarity are understood and observed. to many mystics, seekitig refuge from matter in spirit, this may be a hard saying, but experience will prove it a true one; therefore it must be said, though there may be few thanks for saying it. 25. the tremendous down-rush of the chokmah-force invoked through the divine fourlettered name comes from the macrocosmic yod to the microcosmic yod, and is then sublimated. unless the subconscious mind is free from dissociations and repressions, and all the parts of the many sided nature of man are co-ordinated and synchronised, reactions and pathological symptoms are the result of that down-rush. this does not mean that the invoker of zeus is n

function of a lamen can be understood. 85. a magical weapon is some object which is found to be suitable as a vehicle for force of a particular type. for instance, the magical weapon of the element of water is a cup or chalice; the magical weapon of the element of fire is a lighted lamp. these objects are mystical qabala page 145 chosen because their nature is congenial to that of the force to be invoked; or in modern language, because their form suggests the force to the imagination by association of ideas. 86. tiphareth is traditionally associated with the breast, both by virtue of the network of nerves which is called the solar plexus, and by its position when the tree is built up in the aura. consequently the breast jewel of the adept is held to be the focus of the tipharic force, what

oying and sickly, become admirable when blended. 40. it has been said that synthetic perfumes are useless for magical work. in my experience this is not the case, provided the essence is of good quality. good synthetic essences are indistinguishable from the natural products save by chemical tests. as the value of perfumes is psychological, their action being upon the operator, not upon the power invoked, the chemical nature of the substance is immaterial provided one gets the appropriate effect. 41. the same applies to precious stones, rank heresy though it be to say so. all one needs is a crystal of the appropriate colour, and whether it is a burmese ruby or a burma one makes no difference to anything except one's bank balance. that the ancients knew this is witnessed by the fact that in

erstand the ways of nature's working, we see that god moves in a perfectly natural way, through the regularly established channels; the difference between the supernatural and the natural does not lie in the channels of manifestation that are used, but in the amount of power that comes through them. not in quality but in quantity does the flow of power alter when spiritual forces are successfully invoked. 53. the whole problem of malkuth is a problem of channels and connecting links. the rest of the work is done by the mind on the subtler planes; the real difficulty lies in the transition from the subtle to the dense, for the subtle is so ill-equipped to work on the dense. this transition is effected by means of the magnetism of living things, whether organic or inorganic. c'est le dermer

DION FORTUNE PSYCHIC SELF DEFENSE

o, and in which he worked by night. it is interesting to note that neither the mental healer or myself ever visited the house or were within twenty miles of it; for it shows in what way these unseen forces can be manipulated from a distance. a final example, taken from the confessions of aleister crowley, will serve to show the nature of a haunting produced by ceremonial magic in which the forces invoked are not adequately dispersed "the demons connected with abramelin do not wait to be invoked, they come unsought. one night jones and i went 32 of 103 out to dinner. i noticed on leaving the white temple that the latch of its yale lock had not caught. accordingly i pulled the door to, and tested it. as we went out, we noticed semi-solid shadows on the stairs; the whole atmosphere was vibrat

esorted to the system of abra melin, and to this end prepared a copy of the necessary talisman, perfecting it to the best of my ability with my little stock of knowledge. the ritual performed, i proceeded to clear my 'place of working' a little knowledge is a dangerous thing; my ritual was imperfect and i only rendered the talisman useless without in any way impairing the activities of the entity invoked. this looks like nothing else than gross carelessness on my part; and to a certain extent this is true- but the point i wish to make is this, that my knowledge of this particular system, and therefore my ritual, were imperfect; and in any case, i had been shown no method of combating this particular entity when once aroused. now note the results "unfortunately i have no account of the date

was aware, knew much of these things. she did not hesitate, but came at once to my assistance, and from that day to the present the trouble has absolutely gone from me "such is the case; and i only hope it may warn those who are contemplating my folly to treat with the greatest of care any printed systems of magic, and not to use them at all unless they have the fullest control over the entities invoked" among the general public, who do not dabble in occultism, the results of a magical mishap are never seen, and the only doctors who ever see them are fellow-initiates who happen to be medical men, and they, naturally, keep silence. the catastrophes are of varying degrees of severity, ranging from a bad fright to a fatality. i cannot say much upon these subjects, for they are among the most

mic forces are circulating through it all the time, like sea-water through a living sponge. whatever emotional state may arise within us is reinforced from outside. the subjective self only has the kindling, the cosmos supplies the fuel. once the fire is started, the cosmic forces of the appropriate type will stoke it. just as the devout catholic is inspired by the influences of his patron saint, invoked by prayer, so the neurotic is hag-ridden by his obsessive demon, invoked by the morbid broodings of the dissociated subconsciousness. the occultist maintains that the generalised principle of evil has its intelligent channels, just as the organised principle of good has its ministering spirits. any observer who considers the phenomena of mental disturbance will find much to support this hy

force as asmodeus. i do not believe that there is any reliable device for invoking the devils without being obsessed by them save the method of abramelin, which involves six months' preparation and is only operated after the knowledge and conversation of the holy guardian angel have been attained. the edge of the abyss is well fenced. it is not possible to fire a gnn and avoid the recoil. having invoked and concentrated his force, our sorcerer has next to consider his target. he has to get into astral contact with his victim. in order to do this, he must form a rapport, not quite as easy as might be imagined. first he has to find his victim and establish a point of contact in his sphere, and then, working from this base, succeed in piercing his aura. an unfocussed force is not very much u

DONALDTYSON CORONZON

entagram, for i am the master of the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, and they will be only my jesting with thee (here the scribe invoked the angels, and the holy guardian angel of the frater p. the demon replied) i know the name of the angel of thee and thy brother p, and all thy dealings with him are but a cloak for thy filthy sorceries (here the scribe averred that he knew more than the demon, and so feared him not, and ordered the demon to proceed) thou canst tell me naught that i know not, for in me is all knowledge: kn

his phallus; but against the kingdom of the holy ghost shall i strive and not prevail. the three slain doves are my threefold blasphemy against him; but their blood shall make fertile the sand, and i writhe in blackness and horror of hate, and prevail not (then the demon tried to make the scribe laugh at magick, and to think that it was all rubbish, that he might deny the names of god that he had invoked to protect him; which, if he had doubted but for an instant, he had leapt upon him, and gnawed through his spine at the neck. choronzon succeed not in his design) in this aethyr is neither beginning nor end, for it is all hotch-potch, because it is of the wicked on earth and the damned in hell. and so long as it be hotch-potch, it mattereth little what may be written by the sea-green incor

DONALDTYSON EVILEYE

heart, so is he: eat and drink, saith he to thee; but his heart is not with thee. the morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words" the greek poet apollonius of rhodes, who lived in alexandria, egypt, at the end of the first century, wrote of how the sorceress medea destroyed the giant talos with nothing more than the malice of her gaze "then, with incantations, she invoked the spirits of death, the swift hounds of hades who feed on souls and haunt the lower air to pounce on living men. she sank to her knees and called upon them, three times in song, three times with spoken prayers. she steeled herself with their malignity and bewitched the eyes of talos with the evil in her own. she flung at him the full force of her malevolence, and in an ecstasy of rage sh

DONALDTYSON PENTA

nt 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 pentagram of spirit, because it deals with the two active lower elements, and because it balances the forces of those elements. this is the first half of the invocation of spirit. spirit is further invoked by beginning at the point of earth (lower-left) and inscribing the first segment of a second pentagram toward the point of water (upper-right, then continuing along the line of the figure back to its starting point. this second pentagram, shown above on the right, is known as the equilibriated passive pentagram of spirit, because it deals with the two passive lower elements, and balances t

gram at the point of air (upper-left) and inscribing its line first toward the point of fire (lower-right, then continuing to follow along the line of the pentagram to the starting point. this pentagram, shown above on the left, is known as the closing active pentagram of spirit, because it deals with the active lower elements, and closes the operation by banishing the forces that were previously invoked. spirit is further banished by beginning the pentagram at the point of water (upper-right) and inscribing the first segment of its line toward the point of earth (lower-left, then going on in the usual way to complete the figure. this pentagram, shown above on the right, is known as the closing passive pentagram of spirit because it deals with the passive lower elements, and closes the ope

, then continuing around the pentagram to the beginning. this pentagram, shown above, is known as the invoking pentagram of earth. earth is banished by beginning the pentagram at the point of earth (lower-left) and inscribing its line initially toward the point of spirit (top, then continuing around the pentagram. this pentagram, shown above, is known as the banishing pentagram of earth. water is invoked by beginning the pentagram at the point of air (upper-left) and inscribing its line initially toward the point of water (upper-right, then continuing around the pentagram. this pentagram, shown above, is known as the invoking pentagram of water. water is banished by beginning the pentagram at the point of water (upper-right) and inscribing its line initially toward the point of air (upper

r (upper-right, then continuing around the pentagram. this pentagram, shown above, is known as the invoking pentagram of water. water is banished by beginning the pentagram at the point of water (upper-right) and inscribing its line initially toward the point of air (upper-left, then continuing around the pentagram. this pentagram, shown above, is known as the banishing pentagram of water. air is invoked by beginning the pentagram at the point of water (upper-right) and inscribing its line initially toward the point of air (upper-left, then continuing around the pentagram. this pentagram, shown above, is known as the invoking pentagram of air. air is banished by beginning the pentagram at the point of air (upper-left) and inscribing its line initially toward the point of water (upper-right

of air (upper-left, then continuing around the pentagram. this pentagram, shown above, is known as the invoking pentagram of air. air is banished by beginning the pentagram at the point of air (upper-left) and inscribing its line initially toward the point of water (upper-right, then continuing around the pentagram. this pentagram, shown above, is known as the banishing pentagram of air. fire is invoked by beginning the pentagram at the point of spirit (top) and inscribing its line initially toward the point of fire (lower-right, then continuing around the pentagram. this pentagram, shown above, is known as the invoking pentagram of fire. fire is banished by beginning the pentagram at the point of fire (lower-right) and inscribing its line initially toward the point of spirit (top, then c

DONALDTYSON POSSESS

perceived at times in the nerves of the teeth, which ache slightly when influenced by an incorporeal intelligence. when a spirit is in contact with your face, you may experience difficulty breathing. it is as though the body of the spirit thickens the air slightly. this can trigger mild asthma attacks in those who suffer from asthma. at a higher level of communication, spirits may be deliberately invoked or evoked. invocation is used to call a spiritual being into your body, or into the magic circle during rituals of invocation (the magic circle is an extension of the circle of your own skin. this is done when we wish to gain an intimate communion with a god or higher spirit for the purposes of taking on some of the qualities of that being. sometimes spirits are invoked during magic becaus

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

not only a doctor and a priest who intervened with the spirits and deities.two capacities in which his influence was necessarily very powerful.he was also a witchfinder, and this office invested him with a truly formidable africa encyclopedia of occultism& parapsychology. 5th ed. 14 authority. when a man of worth died, his death was invariably ascribed to witchcraft, and the aid of the priest was invoked to discover the witch. when a man was sick a long time, his neighbors called ngembi, and if she could not make him well, they called the priest. he came at night, in a white dress, with cock s feathers on his head, carrying a bell and a little glass. he called two or three of the victim s relatives together. he did not speak, but always looked in his glass. then he told them that the sickn

medicine. sources: amorah quan yin. pleiadian perspectives on the human evolution. santa fe, n. mex: bear& co, 1996. the pleiadian workbook: awakening your divine ka. santa fe, n. mex: bear& co, 1996. amorc see ancient and mystical order of the rosae crucis amoymon according to an ancient grimoire, amoymon is one of the four kings of hades, of which the eastern part falls to his share. he may be invoked in the morning from nine o clock till midday and in the evening from three o clock till six. he has been identified with amaimon (or amaymon. asmodeus is his lieutenant and first prince of his dominions. amphiaraus a famous soothsayer of classical mythology, son of oicles and hypermnestra. he hid himself so that he might not have to go to the war of thebes, because he had foreseen that he

the same volume notes that raphael, presides over the spirits of men. and other angels who will become integral to western angelic and magical lore appear: uriel, who angel of north america encyclopedia of occultism& parapsychology. 5th ed. 52 reigns over clamor and terror; and gabriel, who reigns over paradise, and over the cherubims. as the roman catholic mass evolved, michael, now a saint, was invoked as a most glorious and warlike prince, the receiver of souls, and the vanquisher of evil spirits. his symbol is a banner hanging on a cross; he is armed and represents victory, with a dart in one hand and a cross on his forehead. it may be noted that god himself is called the angel of the covenant, because he embodied in his own person the whole power and representation of the angelic king

harles godfrey. aradia: gospel of the witches. 1899. reprint, new york: hero press, 1971. arael one of the spirits that the ancient rabbis of the talmud made princes and governors over the people of the birds. encyclopedia of occultism& parapsychology. 5th ed. arael 83 arariel according to the ancient rabbis of the talmud, arariel is an angel who takes charge of the waters of the earth. fishermen invoked him so that they might catch large fish. ararita according to occultist eliphas levi, ararita is the verbum inenarrabile of the sages of the alexandrian school, which hebrew kabalists wrote javeh and interpreted by the sound ararita, thus expressing the triplicity of the secondary kabalistic principle, the dualism of the means and the equal unity of the first and final principle, as well a

ssisted by contemplation and the love of god. it is sufficient to describe the powers and offices of one of these spirits. aratron governs those things that are ascribed astrologically to saturn. he can convert any living thing into stone, can change coals into treasure, gives familiar spirits to men, and teaches alchemy, magic, medicine, and the secret of invisibility and long life. he should be invoked on a saturday in the first hour of the day. the arbatel was said to be one of the best authorities on spiritual essences and their powers and degrees. arc see astrological registration and communication arcana magazine a quarterly journal devoted to cosmology, eschatology, hermetic science and the occult. current address not obtained for this edition. arcana workshops the arcana workshops

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e primitive medicine-man, or village- sorcerer, and his very existence in these days is an anomaly, though it does not strike malays as such. the pawang is a person of very real significance. in all agricultural operations, such as sowing, reaping, irrigation works, and the clearing of jungle for planting, in fishing at sea, in prospecting for minerals, and in cases of sickness, his assistance is invoked. he is entitled by custom to certain small fees; thus, after a good harvest he is allowed in some villages five gantangs of padi, one gantang of rice (beras, and two chupaks of emping (a preparation of rice and cocoa-nut made into a sort of sweetmeat) from each householder. the pawang used to regulate taboos, and employ a familiar spirit known as hantu pusaka.a hereditary demon. he also ac

smutes you into an igneous nature. there is very little information extant to show in what manner the evocation of elementary spirits was undertaken, and no ritual has survived that will acquaint us with the method of communicating with them. in older writers, it is difficult to distinguish between angels and elementary spirits; the lower hierarchies of the elementary spirits were also frequently invoked by the black magician. it is probable that the lesser angels of the older magicians were the sylphs of paracelsus, and the more modern professors of the art. the nineteenth-century magus eliphas levi provided a method for the interrogation and government of elementary spirits, but he did not specify its source, and it was merely fragmentary. it is necessary, he claimed, in order to dominat

lone 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 of the spirit about to be invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st. bridget. for the great men of antiquity, we may see the hymns of cleanthes or orpheus, with the adjuration terminating the golden verses of pythagoras. in our own evocation of apollonius, we used the magical philosophy of patricius for

uld be compelled to appear, interesting secrets might be extorted from him. curiosity, combined with avarice, accordingly prompted his principal heir prince charles to try the experiment. on the appointed night, one schrepfer was the operator in raising the apparition. he commenced his proceedings by retiring into the corner of the gallery, where, kneeling down with many mysterious ceremonies, he invoked the spirit to appear. at length a loud clatter was heard at all the windows on the outside, resembling more the effect produced by a number of wet fingers drawn over the edge of glasses than anything else to which it could well be compared. this sound announced the arrival of the good spirits, and was shortly followed by a yell of a frightful and unusual nature, which indicated the presenc

profession of the orthodox catholic faith, renounced the demon, and received the holy eucharist. then with terrible cries he said that he saw two goats of immense size standing with their forefeet in the air, each holding between its hoofs one of the contracts. pacts with the devil encyclopedia of occultism& parapsychology. 5th ed. 1166 but when the exorcism began and the name of st. ignatius was invoked, the two goats disappeared and there issued from the arm or left hand of the young man.practically without pain and leaving no scar.a contract, which fell at the feet of the exorcist. there remained the contract that had been retained by the demon. the exorcisms began once more. st. ignatius was invoked and a mass was promised in his honor. a stork appeared.large, deformed, and ill-shapen

FAUST

s from some new wine. i feel the courage, forth into the world to dare; the woe of earth, the bliss of earth to bear; with storms to battle, brave the lightning s glare; and in the shipwreck s crash not to despair! clouds gather over methe moon conceals her lightthe lamp fades out! mists rise- red beams dart forth around my head- there floats a horror downward from the vault and seizes me! spirit invoked! near me, i feel, thou art! unveil thyself! ha! how it rends my heart! to unknown feeling all my senses burst forth, reeling! i feel my heart is thine and to the uttermost! thou must! thou must! though my life be the cost! he clutches the book and utters the sign of the spirit in a tone of mystery. a ruddy flame flashes up; the spirit appears in the flames. spirit who calls to me? faust [t

d sea away! thessalian witches? can it then be true that thee once from thy proper path they drew, by spells of impious magic sung, and fatal gifts from thee so wrenched and wrung. the brilliant shield, behold, it darkles! and now it splits and flares and sparkles! what clattering! what hissing yonder! and midst it what wild hurricane and thunder! humbly i kneel here at thy throne! forgive i have invoked it, i alone! he throws himself on his face. thales what has this man not seen and heard! i know not rightly what occurred; nor yet like him have i experienced it. they re crazy hours, let us admit. and luna s swaying comfortably in her old place as formerly. homunculus look at the pygmies seat! i vow, the hill was round, it s pointed now. i seemed to feel an awful shock; down from the moon

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

s. though cabala is primarily a mysticism, a way of trying to know god, there is also a magic which goes with it, which can be used mystically or subjectively on oneself, a kind of self-hypnosis, as an aid to contemplation, and g. scholem thinks that this was how abulafia used it.3 or it can be developed into an operative magic,4 using the power of the hebrew language, or the powers of the angels invoked by it, to perform magical works (i am speaking, of course, from the point of view of a mystical believer in magic, like pico della mirandola) the cabalists evolved many angelic names unknown to the scriptures (which mention only gabriel, raphael, and michael) by adding to a root term describing the angel's specific function a suffix, such as "el" or "iah, representing the name of god, and

erform magical works (i am speaking, of course, from the point of view of a mystical believer in magic, like pico della mirandola) the cabalists evolved many angelic names unknown to the scriptures (which mention only gabriel, raphael, and michael) by adding to a root term describing the angel's specific function a suffix, such as "el" or "iah, representing the name of god, and such angelic names invoked or inscribed on talismans had power. abbreviations of hebrew words, by the method of notarikon, or transpositions or anagrams of words by the method of temurah, were also potent. one of the most complicated of the methods used in practical cabala, or cabalist magic, was gematria which was based on the numerical values assigned to each hebrew letter involving a mathematics of extreme intric

s, or the number of the heavenly hosts could be exactly calculated as amounting to 301,655,172. the word-number equation is, like all these methods, not necessarily magic and can be purely mystical; but it was an important feature of practical cabala through its association with names of angels. there are, for example, seventy-two angels through whom the sephiroth themselves can be approached, or invoked, by one who knows their names and numbers. invocations must always be made in the hebrew tongue, but there are also 1 ibid, pp, 202 ff. 2 ibid, pp. 122 ff. 3 ibid, pp. 141-2. 4 for a rudimentary account of "practical cabala, or cabalist magic, see k. seligmann, the history of magic, new york, 1948, pp. 346 ff. 93 pico della mirandola and cabalist magic silent invocations to be made merely

radition which she founded, catherine saw jupiter and mercury descending from heaven in response to the incantatory music and singing, it is doubtful, great artist though she was, whether she saw this as a purely artistic representation. more probably, for her, such a performance was in the nature of an extended and complicated talisman, an arrangement of the planetary gods in a favourable order, invoked by favourable incantations, resulting, not only in a marvellous work of art, but in a magical action by which something was done, by which the favour of the heavens was actually drawn down in aid of the french monarchy and for the pacification of the wars of religion.l all the writers so far mentioned in this chapter have been catholics, but in philippe du plessis mornay we have a protesta

FRATER ELIJAH ANGELS OF CHAOS

villains. daarth vader (daath. the once dead, now back before his death, before his fall, yet again. i believe this is tied firmly into the collective networks sub-mind, and the thanatogenesis of the grand-nemesis. some correlation to the phantom menace on the rise for humanity in the near future? 12/2/98 (tuesday. i write this now in the last stages of ecstasy. the entire universe is at play. i invoked the gods tonight and was granted a vision of who and what i am. a./as./grendel these are we the universe was/is/will be a spinning wheel, at the center is/ was the omega point the end of all and the beginning. god? this was something beautiful and blissful beyond all comprehension. this was the heart of the chaos star. this oblivion was a loop in on itself, like a klein bottle. it was all

atwork, to be a universe, to be absolute. it is so much beyond the "human" level now, that words really do not do it at all. the only thing i can say, and have been saying is "oh my god..oh my god" i can't even describe this shit man. it seems also related to the zodiac in some way (maybe, i can't be sure. let me write a little bit of the background which elicited these un-coverings. this night i invoked many deities: moglthox: to steal my corruption and purify me. harakhan: to bring me knowledge and wisdom of self. babalon: for her ecstasy and love. teckno: to transport me to babalon in his medium. tiyet: to purify my dreams& submind, and give me the gift of her silence. set: as the dark sun, to show me the majesty and power of self. lucifer-christ (as luciferouschristos) to bring love& u

FULL MOON RITUALS

oetry or music, whatever people want to do with their space. petitions aren't scheduled; you come in any time during the main window, usually 4-5 days. how does it work? the fmr is done during a 5-7 day window. the leader posts an opening note, setting place and mood, usually casting the circle, and welcoming participants. over the next 24-48 hours the quarters are called, the god and goddess are invoked, and the leader posts a transition to the petition period. thereafter people come in at their own time to petition until the pre-announced time of closing, when the leader posts a final hail-and-farewell. it isn't necessary to leave your computer on all week, or to do a physical working that exactly mirrors your petition. while it's true that we take a week to do the ritual; it is also tru

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

ngs are discriminated or defined and held in their proper places" the most renowned writers who have dealt with this subject agree in the conclusion that, during thousands of years among all the nations of the earth, only one god was worshipped. this god was light and life, both of which proceeded from the sun, or more properly speaking were symbolized by the sun. in egyptian hymns the creator is invoked as the being who "dwells concealed in the sun; and greek writers speak of this luminary as the "generator and nourisher of all things, the ruler of the world" it is thought, however, that neither of these nations worshipped the corporeal sun. it was the "centre or body from which the pervading spirit, the original producer of order, fertility, and organization, continued to emanate to pres

ying spheres of celestial light and life involved in their theogony are observed the divine creative energies represented under the figures of mother, father, and the life proceeding therefrom, until, finally, when the earth is reached, isis, osiris, and horus appear as the representation of the creative forces in human beings, and therefore as the embodiment of the divine in the human. the deity invoked in all the earlier inscriptions is a triad, and we are assured that in babylonia, where beltis is associated with belus "no god appears without a goddess" the supreme deity of assyria was asshur, who was worshipped sometimes as female, sometimes as male. this god doubtless represents the dual or triple creative principle observed in all the earlier forms of worship. asshur had no distinct

eity, it was worshipped by all the nations of the earth in its three capacities as creator, preserver, and destroyer or regenerator each female and male. melchizedek, who was a priest of the most high god, blessed abraham, who was a worshipper of the same deity. on this subject dr. shuckford says "it is evident that abraham and his descendants worshipped not only the true and living god, but they invoked him in the name of the lord, and they worshipped the lord whose name they invoked, so that two persons were the object of their worship, god and this lord: and the scriptures have distinguished these two persons from one another by this circumstance, that god no man hath seen at any time nor can see but the lord whom abraham and his descendants worshipped was the person who appeared to the

the object of their worship, god and this lord: and the scriptures have distinguished these two persons from one another by this circumstance, that god no man hath seen at any time nor can see but the lord whom abraham and his descendants worshipped was the person who appeared to them" we are told that when chap. xxi, verse 33, of genesis is correctly translated, abraham is represented as having invoked jehovah, the everlasting god. in the hebrew name yod-he-vau (jehovah, was set forth the triune character of the creator; in other words, this name "comprehended the essential perfections of the great god" and was used in their scriptures as a "kind of summary or revelation of the attributes of the deity" although abraham, while in egypt, was the worshipper of idols, we are assured that "th

she must have been the self-existent creator. from this woman sprang all creation. according to the account in genesis, the spirit of god moved on the face of the deep and creation began. by all nations water has been employed as a symbol of regeneration, and as it contained the beginning of things it was female. the hindoos regard it as sacred, and in one of their most solemn prayers it is thus invoked: waters, mothers of worlds, purify us![78 [78] quoted by inman from colbrook, vol. i, p. 85. doubtless it was from these ancient speculations regarding the beginnings of things that thales, the milesian philosopher, received his doctrine that water is the original principle. the ancient egyptians and the jewish people to this day have the custom of pouring out all the water contained in an

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

at the time. deo date then made the invoking hexagramsofmarsround the room, and the pentagram of virgo and themarssymbol towards the south. we then mentally formulated the hexagramofmars in red light at that point of the compass.theupper triangle appeared flaming, and an armed figureofsomewhat earthy type seemed to look through it.theearthiness we ascribed to the fact that the sign virgo had been invoked.thefigure probably represented the energy of mars (who is the planet of outward manifestation) bringing the hidden lifeofthe earth to the surface, only to be destroyed and consumed as soon as it reached outward perfection, as in time of harvest. we did not stop to examine this figure much,butwent through the hex. astrally and found ourselves in a region of flames.therewe invoked the white

GILBERT THE SORCERER AND HIS APPRENTICE

n ra was clearly a formula of white magic for the banishingofevils, famine, and disease, as well as moral evil.and wrong,andtherefore is appropriately paralleled by the church formulae of exorcism. with this may be profitably compared the black magical formulae, as recorded in the confessionsofwitches. storms might be raised, and boats wreckedinrnuchthe same manner as the beneficent rain might be invoked in time of drought in the nile valley; and again 267by material actions, coupled with appropriate. words. isabel goudie employed a wetcloutbeaten with a wooden beetle. and the words as quoted by the witches were often a degraded corruption of psalms and church rituals. the evil against which the spells were directed. wasthatwhich was obnoxious to the witch herself; the enemies devoted to t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

of the gnostic. it has many uses including offerings and the eucharist within the gnostic liturgy. the dagger. air. the dagger or small blade is the projection of the intellect. in some rites it is exchanged for a sword. it is used to contain energies and create sigils and signs. the pentacle. earth. the pentacle is the symbol of the body or physical form. it is used to earth the powers that are invoked, at times it is exchanged for a bowl of salt and water. there are many other accessories which can be used in ritual practise, in some sense it is up to you to decide what tools you want to use, and how to use them. incense. incense purifies the air and sets the mood. it can also be used for the manifestation of spiritual forces and projection of images. candles. candles are traditionally

GOETIA LUCIFERIAN

one conjoined with the demonic spirit the self develops in balance, rather than repression and self-deception. such angels are fallen, and contain a demonic or infernal aspect to their character. approach this with respect and seek to become like the essence you so seek. the angelick spirits of the shemhamphorasch are the guardians who lead one to the threshold (azazel, shaitan. spirits should be invoked as how lucifer would command by resolve and silent perception. do not act upon impulse; rather refine your thought to work for you. consider the higher articulation of the spirit and how this may associate with the balanced aspects of the self. in most cases the demonic is in relation to the angelic, a combination of celestial and infernal aspects. when invoking either daemonic or angelic

munication magical and otherwise. in the design of my sethanic /shadow alphabet (see austin spare s alphabet of desire, i made silent invocations to agares to speed the communication of the subconscious to the conscious. earthquakes are the symbol of a strong will and individual presence. 31 legions of spirits assist in such operations. c vassago vassago is an angelic ruler of the tarot; silently invoked this prince may produce impulses and initiatory associations via the tarot thus allowing instinct to grow with association of such tools of divination. vassago is also ideal for the willed divination of future initiation, a gateway to the luciferian realm of spiritual development. vassago appears in the black mirror as a wind-rushed robed spirit who is both angel and demonic shadow, who ha

eams. this spirit may be willed and bound to guard one s sleeping chamber and feed from any forms which come near you. valefor has 10 legions of spirits, often appearing through the mirror as a lion with the head of an ass. valefor may also be a guide to the necromantic arts, communion with the dead, ect. 39 g amon amon, the devourer, a werewolf demon whom is a significant initiatory force wither invoked or evoked. it is suggest that the sorcerer shape shifts in meditation and dream with amon, become this shadow form and think deeply about the attributes of such a spirit. in the black mirror amon is darkness incarnate, vomiting flames. in the shape of a human the head is a raven with a wolf s teeth. amon is also a divinatory spirit whom aligns the conscious mind with the subconscious i.e

d fortification surrounding the magician. this may be reflected in a spiritual manner, creating astral towers of which protect the magician from any attacks. malthus furnishes the tower with weapons of war, he does send spirits to fortify the tower, and they are excellent spirits for protection. he has 26 legions of spirits who may be summoned through him. in the black mirror, halphas may be then invoked into the magician, as a part of recalling the spirit as an atavism. this will strengthen the mental aspect of the individual who seeks to create a solid essence of self which may not be attacked by spiritual means. m malphas malphas is the thirty-ninth spirit who appears like a crow, however will take human shape once the magicians requests it. malphas is a might president who is very powe

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

l; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements of earth within his/her circle, and the zelator will have the ability to commune with the great archangel uriel. a few basic rules should be kept in mind when performing the ritual. while in the learning stage, it is advisable not to perform it before going to sleep. the energies invoked may be too potent for a novice and therefore may disturb one's peace of mind, making it hard to get any rest. keep in mind that the archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after this under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balanc

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

. it is necessary that the magician make certain that he does not lower the elemental weapon after formulating a pentagram in mid-air. the circle must be complete, continuing in an unbroken line from pentagram to pentagram. the blazing five-pointed star is like the flaming sword which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the magician is enclosed. the last phrase of the ritual declares the pentagrams aflame about him, and invokes once again the holy guardian angel so that the operation is sealed with the stamp of the divine light (see figure 87, in regardies tol) one of the highly

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

.r.p; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements within his circle, and the zelator will have the ability to commune with the four great archangels. a few basic rules should be kept in mind when performing the ritual. while in the learning stage, it is advisable not to perform the l.i.r.p. before going to sleep. the energies invoked may be too potent for a novice and therefore may disturb one's peace of mind, making it hard to get any rest. keep in mind that the archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after the l.i.r.p. under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual fo

GOLDEN DAWN RITUALS B

ition in the zodiac. when tracing the pentagram of, thou shall give the 5=6 sign, for l, the zelator sign, for m, the theoricus sign, for n, that of practicus, and for o, the sign of the philosophus. the pentagram may be used for invoking or banishing zodiacal forces. each zodiacal sign has an elemental quality. let the adept use the pentagram that contains the elemental quality of the sign to be invoked or banished. take note of the following example: i l when tracing a symbol, commence in the left-hand position and follow the direction of the a. 11 when invoking the forces of the zodiac, make certain to erect an astrological scheme of the heavens for the time of working so that the adept will know what quarter or direction to face. the use of an ephemeris can be invaluable for this task

m symbol to n, o, l, and then m. in the l.b.r.p, the pentagrams begin from the lower left point, moving toward the apex. this is the banishing earth pentagram. to perform the l.i.r.p, the pentagram is drawn in the reverse, beginning from the top apex and moving toward the lower left. this is known as the invoking pentagram of l. here, then, is a simple concept that the energy of an element may be invoked or banished using the same line, putting into consideration the starting point of invoking or banishing. in the s.b.r.p./s.i.r.p, there are four pentagrams associated with the element of, two invoking, and two banishing. the two that refer to invoking pentagrams are called equilibrating pentagrams, the two banishing pentagrams are called closing pentagrams. these are both divided into two

GOLDEN DAWN RITUALS C C1

wbg, f, for trapt, a, for jxn, c, for dwh, b, and dwsy and twklm, use the 5 hexagram. this should point out a big difference between pathworking of the outer and true traveling in the spirit vision in the inner. when the adept wishes to venture into the abodes of the sephiroth, he/she shall employ the proper invoking hexagram. let the adept take notice and caution that the sephiroth are not to be invoked on every slight occasion. due care and solemnity must be used. this is especially true with the invoking of hmkj, rtk, and the supernals in general. see that thou use the divine names with reverence and humility "for cursed is he that taketh the name of the vast one in vain" when invoking a planet, or planets, draw the hexagram in the quarter of the zodiac where the planet thou invokest is

GOLDEN DAWN RITUALS D

ept can actually create elementals that have the nature of b, the nature of e, the nature of l, etc. remember, when doing this kind of work it is vital, that the white portion be used for all divine and spiritual matters and for all sephirotic influences as well. let us never confuse a sephiroth with one of the heavens of assiah, or with a planet or a zodiacal. all sephirotic influences should be invoked with the white band held on high. the white band is also employed for rising in the planes. 4 when working with mundane matters, you will use the black portion of the lotus wand, as this deals with the material and the physical world. the symbology of the lotus the inner ten petals refer to the purity of the ten sephiroth. understanding the symbology of the lotus itself is very important

GOLDEN DAWN RITUALS VENUSZAM16

before thee, to enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5

hen slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, the intelligence of venus, a body for the manifestation of the majesty of netzach" step 13 5 the talisman should be purified with water and consecrated with fire "in the name of yhvh tzboath i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of netzach. to this end, i have formed and perfected a talisman bearing, the sigil of hagiel, the intelligence of nogah, and the geomantic symbols and sigils pertaining to venus. in addition this venusian bow

giel 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 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. 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 linea

at forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take up the talisman, pass to between pillars and, formulate an astral banner of the east about it. say "behold ye powers and forces of nogah which i have invoked. take witness that i have duly consecrated this creature of talismans with the aid of hagiel, the intelligence of nogah, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine" step 33 wrap the talisman in silk or linen, put it away "in the name of yhshvh the redeemer, i do now suffer all spiri

GOLDEN DAWN RITUALS Z1

r" and invests him with the power of declaring the temple open or closed in any grade if time be short, and this is done by saying "by the power in me vested by this sceptre, i declare this temple duly opened (or closed" 8 this method of opening and closing "by sceptre" should only be used in great emergency where time presses. it should not be used in a ceremony where elemental spirits have been invoked, especially not in the closing. the lamen is partially explained in the portal ceremony thus "the hierophant's lamen is a synthesis of trapt to which the calvary cross of six squares, forming the cube opened out, is fitly referred. the two colours, red and green, the most active and the most passive, whose conduction points out the practical application of the knowledge of equilibrium, are

of eden in the warrant; for the body of a warrant, authorizing the formation and establishment of a temple, represents the temple itself of which the guardians are the kerubim and the vice-gerents in the places of the rivers. ameshet (man-headed) is placed in the northeast, between the man and the bull. ameshet or amesheth (the spelling is coptic and differs according to the force intended to be invoked by the letters. tou-mathaph, jackal-headed, is placed in the southeast between the man and the lion. tmo-oumathu or tmoumathv. ahephi, ape-faced, is placed in the southwest between the lion and the eagle. ahephi or ahaphix. kabexnuv, hawk-faced, is placed in the northwest, between the eagle and the bull. kabexnuv or dabexnjemouv. 3. the station of the evil one: this station is in the place

o the universe so as to awaken the corresponding forces of the name in the outer world. standing with his arms out in the form of a cross, when the breath has been imaginatively sent to the feet and back, bring the arms forward in the sign of the enterer, while vibrating the name out into the universe. on completing this, make the sign of silence and remain still, contemplating the force you have invoked. this is the secret traditional mode of pronouncing the divine names by vibration. let the adept beware that he applies it only to the divine names of the gods. if he does this thing ignorantly in working with elemental or demonic names, he may bring into himself terrible forces of evil and obsession. the method described is called, the vibratory formula of the middle pillar. after noting

tes- as though that god, in the sign of silence, were there placed affirming the concealment of that central atom of the wheel, which alone revolves not. the mystic circumambulation is symbolic of the rise of light and from it is drawn another formulation for the circulation of the breath. this formula should be preceded by that of the middle pillar as described previously. by this method, having invoked the power you wish to awaken in yourself, and having contemplated it, begin its circumambulation thus: fill the lungs and imagine the name vibrating in the contained m. imagine this vibration going down the left leg to the sole of the left foot- then passing over to the sole of the right foot then up the right leg to the lungs again, where it is exhaled. do this four times to the rhythm of

GOLDEN DAWN RITUALS Z2

s. proclamation by kerux. 21. u hierophant commands hiereus to address candidate. 22. v hierophant addresses neophyte on subject of study. 23. w blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pentacle, whereon is engraved the sigil of the spirit to be invoked, has painted on the back of it the circle and cross as shown on the hierophant s lamen. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the places properly allotted to them so as to represent the interior of a g.d. temple, and the purification and consecration of the actua

GOLDEN DAWN RITUALS ZAM15

ools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical sword is to be used in all cases where great force and strength are to be used and are required, but primarily, it is utalized for banishing and for defense against evil forces. for this reason, it is under the presidency of hrwbg and of f, whose names and forces are to be invoked at its consecration. this should take place on the day and hour of f, or else during the course of the fiery tattwa. any convenient sword may be adapted to this use, but the handle, hilt and guard must be such as to offer surfaces for inscriptions. it should be of medium length and weight. the motto of the adeptus should be engraved upon it, or upon the hilt in letters of emerald green, in

GOLDEN DAWN RITUALS ZAM16

before thee, to enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go t

rcle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of layphy, the intelligence of k, a body for the manifestation of the majesty of dsj" 5 step 13 the talisman should be purified with n and consecrated with o "in the name of la, i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of dsj. to this end, i have formed and perfected a talisman bearing upon one side, the sigil of layphy, the intelligence of qdx, and the geomantic symbols and sigils pertaining to k. on the other side is a se

voke 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 have invoked to this temple, know that all is now in readiness to consecrate this talisman. 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, sigil

that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take up the talisman, pass to between pillars and, formulate an astral banner of the east about it. say "behold ye powers and forces of dsj which i have invoked. take witness that i have duly consecrated this creature of talismans with the aid of layphy, the intelligence of qdx, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine" 12 step 33 wrap the talisman in silk or linen, put it away, and announce "in the name of hwchy the redeemer, i do now su

GOLDEN DAWN RITUALS ZAM21

ll and service to divine light (returns to position (when all have finished the invocation and the cutting, all adepts move around the altar of the universe and touch the sword that is held up high while saying in unison) 13 all "you who would destroy me, be thou destroyed! you who would desecrate this temple or order by intentional acts of malice, be thou desecrated! by all the forces and powers invoked here this day, and by the power of the blood of the rose, as it is desired, so shall it be (all move back to original positions) chief adept "fraters and sorors, let us first seek always in all things true wisdom, the summun bonum, the stone of the philosophers. our order is dedicated to healing, not to hurting, to helping, not to hindering, to the higher genius the true will and the great

GOLDEN DAWN RITUALS ZAM22

th humbly before thee, to enter thus far into the sanctuary of thy mysteries, not unto me adonai, but unto thy name be the glory. let the influence of thy divine ones descend upon my head and teach me the value of self sacrifice so that i shrink not in my hour of trial, but that my name may be written on high, and my genius stand in the presence of the holy one in that hour when the son of man is invoked before the lord of spirits and his name before the ancient of days. amen. invocation of o step 1 formulate pillars standing in the east (or stand between the temple pillars) make the sign of philosophus. say: let us adore the lord and king of o! twabx hwhy, blessed be thou, leader of armies is thy holy name. step 2 4 go to the south, and draw the invoking active spirit pentagram. vibrate h

word. say: creature of talismans, enter thou within this sacred circle that thou may become a dwelling place of laykn, and may ye be filled with the spirit of trws under the dominion of laykn. enter within and become the manifestation for the beauty of trapt. 7 purify and consecrate talisman with n and o. say: in the name and by the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this talisman, the light of hwchy may shine forth. to this end, i have formed a perfected talisman bearing on one side the sigil of laykn, the intelligence of cmc, and the geoma

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 the white triangle upon the altar. stand west of the altar and face east. say: o ye powers of trapt which i have now invoked within this temple, know that all is now in readiness to duly and completely consecrate this talisman of a. i call upon ye now, ye powers of trapt, to aid me with your might and power that i may cause the great angel lakym to give life and strength to this creature of talismans, and that under the direction of laykn, which is fully and 8 completely in conformity with my will, the spirit of

, that forever it may be unto me an aid to aspire to the great work. closing step 1 draw flaming sword over talisman. say: glory be unto thee, lord of the land of life, for thy splendour flows out rejoicing, even unto the ends of the earth. step 2 take up the talisman, pass between the pillars, formulate an astral banner of the east about it. say: behold ye powers and forces of trapt which i have invoked. take witness that i have duly consecrated this creature of talismans with the aid of laykn, the intelligence of cmc, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine. step 3 wrap the talisman in white silk or linen, and put it away. say: in the name of hwchy the redeemer, i do now suffer

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

rich repository of indian mythology. each stanza is made up of 40 syllables with the result that the entire composition consists of 432,000 syllables. no more, and no less.17 and in rigveda 1:164 (a typical stanza) we read of the 12- spoked wheel in which 720 sons of agni are established .18 in the hebrew cabala there are 72 angels through whom the sephiroth (divine powers) may be approached, or invoked, by those who know their names and numbers.19 rosicrucian tradition speaks of cycles of 108 years (72 plus 36) according to which the secret brotherhood makes its influence felt.20 similarly the number 72 and its permutations and subdivisions are of great significance to the chinese secret societies known as triads. an ancient ritual requires that each candidate for initiation pay a fee in

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

orld, that they are in communication with one another, and that how they use their illumination depends upon their character and predisposition. this is all that one must grant to consider the great brotherhood, or secret chiefs, as well as their opposition plausible. in medieval tibet, this was known as the whispered succession. it is an open part of the literature of tantric yoga, and the often-invoked tibetan connection of adepts and publicists comes quickly to mind. it was the hidden church of karl von eckartshausen that brought aleister crowley to the path, and small wonder; von eckartshausen wrote in the 18th century of..the society of the elect, which has continued from the first day of creation to the present time; its members, it is true, are scattered all over the world, but they

law of the battle of conquest. carry to the alien nest the law of the adepti and the knowledge of the portal and, as andrews puts it..in the golden dawn enochian system, the great king of air is the appropriate intermediary to be called upon as a benign go-between in negotiations between earthlings and extra-terrestrials. the great king of air, in the enochian language, is called bataivah and is invoked by the 2= 9 grade opening in the system of the a.a. all adepti know this. but a 9mm pistol in your pocket wouldn t hurt either. aleister crowley used to say that the correct magical operation for leaving a room is turning the door knob and pushing the door. resistance is not futile= 329= abrogate are all rituals, all ordeals, all words. in the seminal and quintessential chapter 36 of the b

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ll as the lesser ones. may one be 70 allowed to come and go within the magical universe. may one's ka not stray through the cates of the tuat. the following is a translation from a vignette in the papyrus of hunefer. it can be used in watchtower squares presided over by the god anubis: may royal peace be given by os ris-khenti amenti, lord of eternity, wise one throughout all duration; and may be invoked the initiation of the company of the gods; and may be invoked anubis, the subtle dweller, the divine initiator of the temple, who allows the followers of osiris to enter finto and to come forth from the magical universe, and who rewards the lords and masters so that their light will be strengthened and nourished. 71 astrological influences astrology in education is usefui as geology is to

to see and hear with the body of light, because the deities and demons of the watchtowers and aethyrs are not physical but etheric, astral or psychic beings. the first step is imagination. you must imagine that the deity comes before you. the known signposts of the operation should be of service during this step. atthe climax of the operation, you will actually see and/or hear the deity or demon invoked. if a demon strikes you, you will suffer the pain accordingly. however, no one elle around you will probably be able to see or hear the deity except yourself. this in no way lessens the reality of the demon or deity. if a scribe is at hand, you will want to speak aloud what you see and hear. if you can formulate your subtle body and rise on the planes, then you can go to the deity rather t

and creat ive expression. this manual addresses twelve formulas of enochian magick as shown in table viii. their meaning and derivations are presented together with their gematric correspondences. each represents an attitude toward life and describes a particular form of motion through time and space. each is also an intelligent force and as such, defines the name of a powerful deity that may be invoked into the psychic constitution of the magician by means of appropriate ritual (rituals, like formulas, are expressions of motion. the major formulas of enochian magick are presented here for you to study and use. you will find some of these formulas to be useful while others may seem obscure or difficult. you should try each in your work and determine for yoursel f which are best sui ted to

od whose secret name is being. may this mist of shining stealth bathe my body and hasten health. step 7. feel the healing effect of this magical force. visualize yourself to be healthy and whole. rest in the psychic energy of this visualization for as long as you can while repeating the two enochian formulas: gig1pa-ollog-napzs-olprt and olaplamaamad- pado. step 8. banish the forces that you have invoked by using the banishing pentagram and hexagram rituals. intermediate healingritual. healing yourself. step 1. the consecration. consecrate a circle using the pentagram and hexagram rituals. step 2. the names of power. hold your talisman of olap in your right hand and your pantacle in your left hand. face the watchtower of earth and slowly vibrate the following namesof power: 279 gigpa-ollog

ck square of olap. step 3. the subtle vibration. leave your physical body and repeat step 2 in your body of light step 4. the visualization. clearly visualize the patient (or yourself if this ritual is conducted for your own healing) 282 magick before you as whole and healthy. step 5. return to your physical body. know that a healing has taken place. do not banish the healing forces that you have invoked but rather let them remain with you. an advanced healing meditation. step 1. meditate on the balance and harmony that exists between the letters in your magick square of olap. step 2. meditate on the balance and harmony that exist between the organs and other components of your physical body. step 3. meditate on your physical body being a magick square, an expression in t ime, space and fo

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

atic rites of the order, a rigid regimen of magical invocation, and significant self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the solitary practitioner should by some means or another first have come into the fullness of the knowledge and conversation with his or her holy guardian angel. the student should have additionally successfully invoked and banished each of the divine, archangelical, and angelical forces in the rituals of this book before setting out to evoke, constrain, and subdue any of the averse forces. should this not be the case, the solitary practitioner should leave magical evocation strictly alone. evocation is not a game to toy with, but a dangerous undertaking even for a major adept. the result of ignoring this

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ish doings at all, but everywhere to elvish or even christian. some of them se'em to be of high antiquity, of heathen origin, and to 1062 magic. have been handed down through a long course of oral tradition. their power to hurt or heal is founded on faith in elves and sprites, whose place is afterwards filled by angels and holy names. as elf and eljin, dwarf and she-dwarf, hilwiz and bilwizin are invoked (p. 472, so in the old as. formula (app. spell i' esa gescot (ases' shot, ylfa gescot, hcegtessan gescot' all stand side by side. such formulas, whose words must long ago have become unintelligible to witches of the 16-1 7th cent, at once prove the injustice of the charge brought against them. it is to me a significant fact, that the imagination of the tortured witches still expressly owns

ct. bened. sect. 6 pars 1 p. 3) designates a hero before whom goes the wolf of victory; a similar presage may lie in wisantgang (goth. visandavandalareis, procop. de b. goth. 1, 18 oviaavdos bavsaxciptos. the heathen faith alone opens to us the meaning of old names, which are no product of pure chance. there may be good reason for supposing that in the quaint old spell xiv martin and wolfgang are invoked as shepherds' saints: one had sway over the crow (raven, the other over the wolf. servian mothers name a son they have longed for, vuk, wolf: then the witches can't eat him up. so greeks and eomans thought kvdakos lyciscus a lucky name, ohg. glosses render lyciscus (the animal) wolfbizo, and there may have been a man's name wolfbizo, one bitten by the wolf, and thereby protected. vuk sub v

cattle that falls is to be buried, and a willow shoot be planted on the mound. as the several diseases and plagues were ordained and sent by gods or daemons, there were also special remedies and cares that proceeded from such higher beings first of all. in the catholic superstition of the later mid. ages there had grown up a regular system, as to which particular saint, male or female, was to be invoked for the several pains and sorrows of almost every limb in the body (see suppl. out of a mass of superstitious modes of healing, i select the following. a very ancient custom was, to measure the patient, partly by 1 haupt's zeitbchr. 1, 113--1. eociucfort sub v. mal. 11g4 sicknesses. way of cure, partly to ascertain if tlie malady were growing or abating. we miglit even quote the bible unde

ncient italy, that we know very little of? the rhymes ista pista sista and the alliteration ^domiabo damnaustra (the' dannabon dunnaustra' that follows is the same over again, and ought to have an' ista pista sista' before it too) remind us of the rhyming spell in virgil's eel, 8' limus ut hie durescit et haec ut cera liquescit uno eodemque igni, sic nostro daphnis amore/ dissuna/piter is the god invoked, like the phol and wodan of our spells. marcellus empiricus, a physician of the 4th cent, has in his de medicamentis a charm for pain of the heart' in lamella stannea scribes et ad couum suspendes haec, antea vero etiam cane, corcu ne mergito, cave corcu ne mergito cantorem, utos, utos, utos, praeparavi tibi vinum lene, libidinem, discede a nonita, in nomine dei jacob, in nomine dei sebaot

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

kormakssaga 242 i find blotrisi, giant to whom one sacrifices; and the buttered stone (p. 546) may have been smeared for the giantess, not by her, for it was the custom of antiquity to anoint sacred stones and images with oil or fat, conf. p. 63. as to the gude lubbe whose worship is recorded by bp. gebhard (p. 526, his gianthood is not yet satisfactorily made out. fasolt, the giant of storm, was invoked in exorcisms; but here we may regard him as a demigod, like thorgersr and irpa, who were adored in scandinavia (see suppl. the connexion pointed out between several of the words for giant and the names of ancient nations is similar to the agree ment of certain heroic names with historic characters. mythic traits get mysteriously intergrown with historic, and as dietrich and charles do duty

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

re of each thing thus fits into a gigantic scale or keyboard. m maat.the egyptian word for truth. the symbol of maat was a feather. cromaat means "the truth shall be, or "so mote it be. the confession to maat is taken from the confession.contained in the book of the dead.spoken in the chamber of maat in egyptian temples of initiation. magic.presumes there are occult powers in nature which must be invoked by the application of certain agencies. both natural and supernatural forces, it is believed, can be brought to serve human will. black magic is the superstitious use of magical rites for malevolent purposes. white magic is the use of these rites for benevolent purposes. magnetism.every electrified body has its aura, and when that aura is active it constitutes a magnetic field and the aura

HAMIL THE ROSICRUCIAN SEER

h that,ifitwerepossible, they shall deceive the very elect.'matthew,ch.24,v.24.actuated by an earnest desire that those who seek the truth for its own sake, and not for gain, might, so far as my belief extends, be guarded against error, i beg to send you the following result of my inquiries relative to the theorems contained in the pamphlet published by yourselves. tuesday, r zth september, 1854. invoked the crowned angel.thecrystal veiled, and the crowned angel appeared. isaid:-ihave just perused an american work, pub- lished by a society of believers in spirit manifestations at st louis, ohio, containing a statement of their having challenged the rev. n.c.rice, d.o, to publicly discuss two sets of propositions,-the first containing the doctrines as generally accepted by protestant and ot

also the great pleasure of sending your queries and the answers received when you were with us at croydon; and at the end you will perceive a curious response as to the testing of rapping spirits, for which i was not at all prepared. hoping to have the pleasureofhearing from you shortly, i am, dear sir, yours faithfully, robert owen, esq. f. h. tuesday, 3rd october, 1854. 7-15 p.m.thec.a. mirror. invoked thec.a.'thec.a. is here as usual.'1.-1am.favoured this evening by the company ofmrowen and a friend of his who is a disbeliever in the objective nature of these communications.mrowen requests me to thank you for your kind responses to his former questions, and requests the favourofyour answeringthefollowing queries.c.a.-iwill answer them, and i thank him for coming.mrowen'squestions:-no.i

ill forward the earlier volumes as promised, and the shekinah. trusting this will find you in good health, i am, dear sir, yours very sincerely, robert owen, esq. f. h.p.s.-sincewriting the above, upon re-perusing your queries, i find nos. 15 to 24 are such as i can ask without reference to your opposing views, and i will therefore ask them on tuesday. tuesday,rsthseptember, 1854.thec. a. mirror. invoked thec.a.'heis here as usual.'i.-mrrobert owen particularly requested that i would return you his best thanks, not only for the answers you were pleased to give to his propositions,butfor the kind sympathy expressed in your former responses relative to him; and although he differs, with deference, from manyofyour views, he entertains for them the highest respect, and has written to me a lett

mpt at something like reading coming under the book in very straggling letters.134therosicrucianseerfigures with wings on each side of a little oval. in the middleofthe oval there appear words or figures beautifully coloured.'thisremained some time, and as thehourfor using the c.a. mirror was at hand, i tried to dismiss the vision,butit remained. i then placed the crystal in my cabinet. at 8p.m,i invoked, as usual, the c.a. in his mirror, and the action lasted till a few minutes to ten, when the c.a. left. 10p.m.-immediatelyemma took upmrdresser's crystal, she observed:'itis still clouded.thebook is there open, and the man's face and shoulders. he has held his hand up, and the book has opened just in the same place.itlooks very richly illuminated in gold and colours; there isanarchat the t

despite claims of a hebrew origin, the earliest knownmssof the aimadel are french.2theirwins bound and decorated their own books.thecollection contains a number of printed and ms volumes, the bindings of which are decorated with symbolic tooling including a cross, presumably the result of this offer. 3 presumably allan kardec'slivredesesprits.4 with his son herbert as seer, f. g. irwin regularly invoked the spirit of joseph balsamo, count cagliostro, the notorious charlatan and purveyor of pseudo-masonic degrees, who apparently passed commentaries and 'additions' to the published works of departed rosicrucians. 5 unidentified. 6 unidentified. 7 see note 5 of letter 15.white swan, alnwick, northumberland12august 1874dearbro. irwin, on saturday last i sent in a box your twomssand also the k

HANDBOOK OF EGYPTIAN MYTHOLOGY

s within the temple of amun-ra. some of these tombs have versions of new kingdom underworld books, such as the book of the day and the book of the night, inscribed on their walls.68 the temples of tanis were adorned with middle and new kingdom statues brought from all over egypt. this was probably more than an economy measure. the reuse of old royal statues gave new structures an instant past and invoked the protective presence of the royal ancestors. in spite of this tendency to look back on past glories, innovations did appear among small objects. a wide range of amulets in the form of deities was introduced during the third intermediate period. these were probably used to protect the health and safety of the living as well as the bodies of the dead. some of the amulets depict mythologic

never succeeded in conquering. a number of magical papyri of the roman period have survived, mainly from thebes. most of their spells are in greek, but four papyri of the third century ce contain elaborate spells in demotic.107 the demotic spells often utilize egyptian deities in their traditional mythical roles for dubious purposes. so, for example, the myth of the rape of the goddess tefnut is invoked in a spell to separate a woman from her husband. the spells in greek are populated by figures borrowed from egyptian, greek, and roman myth and aramaic and jewish religion. egypt was a cosmopolitan country, and the roman period was an age of religious synthesis. this is also apparent in the greek texts known as the hermetica.108 like the book of thoth, hermetic texts were usually in the fo

ble rage of the god seth, whereas female leopards played a protective role. leonine goddesses usually have a short mane or ruff like that of a lynx or an adolescent male lion. since they function as a manifestation of the wrath of the sun god, their gender is ambiguous. the lion was a component of egyptian monsters such as bes and taweret, the sphinx and the griffin. these mythical creatures were invoked as magical guardians of people and places. there are many mentions in the pyramid texts of the deity ruty (double lion) who guarded the horizon, the place of regeneration for deities and kings. this deity may derive from earlier images of a pair of leopards or panthers who seem to represent the sky. by the new kingdom, the spotted leopardlions of the horizon were identified with the first

ennead. he was seen as the chief of the inhabitants of earth. egyptian kings were said to sit on the throne of geb. geb was usually the main judge in the great dispute between the rival gods horus and seth. geb continued this role as a judge of the dead in the afterlife. those found guilty of being enemies of ra were tied to the stakes of geb to be executed. as the father of osiris, geb could be invoked to provide fatherly help to all dead persons who were ritually identified with osiris. see also horus; nut; osiris; shu and tefnut references and further reading: f. t. miosi. some aspects of geb in the pyramid texts. bulletin of the egyptology seminar 10 (1989/90: 101 107. h. te velde. geb. in lexikon der gyptologie ii. wiesbaden: 1977, 427 429 (in english. primary sources: pt 356, 592; c

ly underwent a series of transformations. in the book of what is in the underworld, the corpse of khepri is divided and buried during the night, but he rises again triumphantly at dawn. human life was seen as a series of kheperu, such as child into adult or old person into corpse. khepri could help the final transformation from mummy to akh (transfigured spirit. in the book of the dead, khepri is invoked to overcome the intense fear of putrefaction. the deceased declares that his corpse will not decay because i am khepri. my body parts will continue to exist. this promise of a permanently renewable life after death made the scarab form of khepri the most popular of all egyptian symbols. millions of scarabs were made as amulets over a period of 2,500 years. khepri had no temples of his own

HEAVEN HELL

they are twenty-four in number; of these four lie dead, or helpless, and are called eneniu, i.e, the "inert" and twenty stand with their backs bowed, and their arms tied at their elbows behind them, in an agonizing position. here, it is clear, are beings who are fettered and stand awaiting their doom. the charges made against them are to the effect that: 1. they blasphemed ra upon earth. 2. they invoked evil upon him that was in the egg. 3. they thrust aside the right. 4. they spoke against khuti. the god referred to as being "in the egg" is, of course, a form of the sun-god, and we know from the livth chapter of the book of the dead, that the egg was laid by kenkenur, or the "great cackler" the good khuti is the form of the sun-god at sunrise and sunset, and thus we see that all the sins

lake of boiling water, from which project the heads of those who are being boiled therein. this lake or stream is called netu, and it is situated in the region of the kingdom of seker which is called ammahet, the unfortunate beings who are in the boiling water weep when the boat of afu-ra has passed them by. the gods who stand on the other side of the corridor through which afu-ra passes are all invoked by him, and they all are assumed to help him on his way, not because they are in duty bound to do so, but because he acknowledged their power by asking their help. some of them he appealed to because he had created them, but others are manifestly the servants of seker, and their duty it was to guard his kingdom. a number of them are gods who were set over the waters which lay in the northe

ISIS UNVEILED

ocnties are but the natural outgrowth of the triumph of cyril and the mariolaters. the cruel, crafty politidan, the plotting monk, glorified by ecclesias- tical history with the aureole of a martyred saint; the despoiled philo' aophers, the neo-platonists, and the gnostics, daily anathematized by the church all over the world for long and dreary centmiea; the curse of the unconcerned deity hom-ly invoked on the magian rites and theurgic' practice, and the christian clergy themselves using lorcery for ages; hypatia, the glorious maiden-philosopher, torn to pieces by the christian mob; and such as catherine de m dicis, lucrezia borgia, joanna of naples, and the isabellas of spain, presented to the world as the faithful daughters of the church, some even decorated by the pope with the order o

, when at last critically examined, to be basalt figures of isis* before the shrine of jupiter ammon were suspended tinkling bells, from the sound of whose chiming the priests deduced their auguries "a golden bell and a pomegranate. round about the hem of the robe" was the result with the mosaic jews* but in the buddhistic system, during the reugious services, the gods of the deva-loka are always invoked and invited to descend upon the altars, by the ringing of bells suspended in the pagodas. the bell of the sacred table of siva at kuhama is described in kaiuua, and every buddhist mh&ra and lamasery has lis bells. we thus see that the bells used by christians come to them directly bota the buddhist tibetans and chinese. the beads and rosaries have the same origin, and have been used by bud

od and bad daemons who control the powers of nature, the eumeniala who are subor- dinate to the power of him 'who knows' a ghost or human phantom would be termed by a fakir palu, or bhiiind, as that of a female human spirit jnchhalpa'i, not pitri. true, puaras (plural) means fathers, an- cestors; and piira'i is a kinsman; but these words are used in quite a different sense from that of the pitris invoked in the mantras. to nnaintain before a devout br&hmana or a fakir that any one can converse with the spirits of the dead, would be to shock him with what would appear to him blasphemy. does not the fouowing verse of the bhdgavaia-purdna state that this supreme felidty is alone reserved to the holy aannydsts, the gurua and yoglaf "long before they finally rid themselves of their mortal envel

ists" it contains the evocation of tomelhing more real and objective than this triutu abstraclvm we say, respectfully contradicting the eminent scientists. it is the trinity of man himself, on his way to become immortal through the solemn union of his inner triune self the exterior, gross body, the husk, not even being taken in consideration in this human trinity* it is 231. the suim ne buddlw ii invoked with two of hi* acotytes of the theutk triad. wtarma and smgka. hiu triad ii addnaaed in sanskrit b the fdlowing teruu: nana bjtddhiga natho dharm/lya, namo sanfhaga, attml while the tlbeun buddhiata prodouiice their invocationa aa fodows: nan-mm fo-lhit-gt, ivan-imm rfta-ma-iw, jvim'uait s nf-ki -y, see alao jmimal atutique, tome til, p. 286. 232. llu bodv of man hi> coat of ikiu ia an in

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

individual, of the family, tribe and people, and he would possess the living sense of the rhythms of growth, flowering and decay' it is from this basis that the dogmatic statement can be made that through the use of geomantic divination, this 'incomparable prognosticator' is permitted to operate and provide the answers to specific questions. various aspects of this 'age-old dreamer of dreams' are invoked, as it were, by the geomantic technique, depending upon the type and nature of the matter enquired about. some of crowley's thinking relative to divination is 10 a practical guide to geomantic divination also particularly apt to our enquiry, and is therefore worth quoting 'the theory of any process of divination may be stated in a few simple terms '1. we postulate the existence of intellig

e purpose may now be finally elaborated to cover each one of these several points which have been described< summary of divining process 51 chapter seven summary of divining process 1. determine the question to be asked, and word it clearly. 2. consider what house on the chart should be involved. 3. what planetary force would govern the nature of the question. 4. then decide upon the genius to be invoked. 5. write the above on the top of the blank to be used. 6. mark the five points around the circumference of the circle which has been traced with the aid of the plastic tumbler. 7. while making the invoking pentagram, vibrate the divine name ruling the element earth. 8. very carefully, draw within the centre of the pentagram the sigil of the genius. vibrate his name several times. 9. if yo

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

and, by an external way, into his organ of hearing, which it actuates from without. hence it is evident that the speech of an angel and of a spirit with man is heard in man, and, since it equally affects the organs of hearing, that it is equally sonorous (swedenborg; also occult sciences, p. 93; london, 1855. the greek bacchanals were well acquainted with the mythos of eve, since they constantly invoked her, or a person under her name, in their ceremonies. black is the saturnian colour also that of the egyptian isis. under the strange head of the embodiment of deity under darkness, the following remarkable facts may be considered: the virgin and child are depicted black at the cathedral at moulins, at the famous chapel of the virgin at loretto, in the church of the annunciation at rome, a

JESSUP MK THE CASE FOR THE UFO

walking in a field, was struck by a stone that injured her hand severely. in the post, june 4, someone else wrote that his wife had been cut on her head by a stone while walking down a lane. some of these big falls occurred in storms, and all of the falls are identified as being of the same appearance as the rowley ragstone with which birmingham was paved, and the old explanation of whirlwinds is invoked. but regardless of the origin, there is again repetition and a selectivity of material which is inexplicable except through intelligent manipulation. why anyone or anything would pick up rowley ragstone and dump in on birmingham and wolverhampton, repeatedly, is more than we can say! there must be a reason. 1896: on february 10, a tremendous explosion occurred in the sky over madrid, and t

K AMBER THE BASICS OF MAGICK

* magick 6- thoughtforms and spirits* although there are hundreds of kinds of divination, the principle ones are astrology, geomancy, the tarot, the i ching, and direct psychic means (especially clairvoyance. true divination is more than a mechanical system, for it implies true psychic interpretation (receiving. some form of divination is often used in magick ritual to communicate with the entity invoked. since divination operates through the mind, it is affected and biased by the mind. our attitudes and fears may alter it. sometimes results are very detailed, and accurate- but not always. often the future is plastic and changeable anyway, and the use of magick may alter the result. thus divination shows tendencies only, which may be helpful, but must not rule us. developing clairvoyance i

KETAB E SIYAH

me i stood to make my apology but, before i gave breath to speech, i waited for but a moment to rein in my voice and banish all grieving tremble from it for it did not suit my desire to have my brothers see me so perturbed, and thus did i speak "o my brothers, my false brothers, what a trap you have made in your cankered and hungry envy and set for yourselves, and blundered in. what ruin you have invoked upon you and all your great dominion, glorious and potent over the universe. yet i see, even now, bepuzzlement, written all upon your most noble features and incomprehension in your eyes as though, even now, you do not perceive your error. this is of little surprise to me. were you foolish enough to err thus in the first, one should have little expectation that later you should not realise

ked up, bright with new purpose and understanding and praised the courage of their brother 50 with joyous hearts and silent lips. then from my brothers' midst, came another, a white goddess, endowed with the radiance of the moon and the bewitchments that the silver star commands, seizing hearts, stirring them to joyous passion and dull-aching melancholy, whose glamours and auguries have long been invoked by men to discern those deeds yet undone by the long workings of winged time and raise up shades of ancestors, long-stilled by death, and whose influence incites the harper's hand and poet's voice to play and sing of beauty and other merriment. and she spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am aset. i know, as in your hearts you know, t

me i stood to make my apology but, before i gave breath to speech, i waited for but a moment to rein in my voice and banish all grieving tremble from it for it did not suit my desire to have my brothers see me so perturbed, and thus did i speak "o my brothers, my false brothers, what a trap you have made in your cankered and hungry envy and set for yourselves, and blundered in. what ruin you have invoked upon you and all your great dominion, glorious and potent over the universe. yet i see, even now, bepuzzlement, written all upon your most noble features and incomprehension in your eyes as though, even now, you do not perceive your error. this is of little surprise to me. were you foolish enough to err thus in the first, one should have little expectation that later you should not realise

looked up, bright with new purpose and understanding and praised the courage of their brother with joyous hearts and silent lips. then from my brothers' midst, came another, a white goddess, endowed with the radiance of the moon and the bewitchments that the silver star commands, seizing hearts, stirring them to joyous passion and dull-aching melancholy, whose glamours and auguries have long been invoked by men to discern those deeds yet undone by the long workings of winged time and raise up shades of ancestors, long-stilled by death, and whose influence incites the harper's hand and poet's voice to play and sing of beauty and other merriment. and she spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am aset. i know, as in your hearts you know, t

u shall find your quarry. now do i conceive of it: oft-times does he go to pray at some garden near to this place that is called gethsemane. go there and if you find him not then strike me down as you will but shirk not this chance to discover that in truth i lead you not false but have been most faithful in my dealings" jesu sat within the garden of gethsemane some way from his most faithful and invoked to him his father though he knew him not as genitor but as an emissary of yahweh. as he sat amongst the shadows of the trees, amongst the leaves of which whispered a mocking wind as it danced and grabbed at the prophet's hair and cloth. then in an instance was all made silent and the wind amongst the leaves was made still in the night. now did a cloud come across the moon and a chill fell

LAITMAN M THE PATH OF KABBALAH

rosh de sag. the nitzotzin (sparks, parts of returning light, the broken screen) fell into the broken vessels that lost their screens and returned to the will to receive in order to receive. it is considered that they fell to the place of bya, below parsa. the difference between the refining of the partzuf by the beating (bitush) of the inner and surrounding lights and the refining of the lights invoked by the breaking of the vessels, is that after the breaking, the vessels must be corrected. only then can new zivugim (couplings for production of new partzufim or reception of light) be carried out for the purpose of producing new partzufim and filling them with light. the rosh of the world of nekudim intended to receive the entire light of the purpose of creation in order to bestow. by fi

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

iliar to us; so that when we shall pass beyond the grave, no longer in figurative death, we shall feel ourselves quite at home in repeating once more what we have so often enacted in symbol within the lodge. above all, it is emphasized that the same laws hold good on the other side of the grave as on this, that in both states we are equally in the presence of god, and that where that holy name is invoked there can be no cause for fear. 43. the fourth intention is the hardest of all to explain. to make you understand that, i must try to take you back, if i can, into the atmosphere of old egypt, and to the attitude that religious men held there. i do not know whether it is possible to reconstruct that in these modern days, which are so hopelessly, so fundamentally different. 44. the religion

reefold power and grace to man. furthermore there are hierarchies of angels belonging to these different lines, just as there are hierarchies of angels who follow the leadership of st. michael and of our lady- each of whom is a channel and representative of his order according to the level of his development. the celebration of the ritual of isis, for instance, always attracted her attention, and invoked the presence of angels of her order, who acted as channels of the divine blessing in that wondrous aspect of the hidden truth which she represented. 52. the hidden york 53. no doubt the really religious man took his part in all the outward pomp which i have described; but what he prized far above all its amazing magnificence was his membership in some lodge of the sacred mysteries- a lodge

l power which is spread abroad over the people in certain ways, which leaves its own effect behind it, and needs its own vehicles, just as electricity needs its appropriate machinery. 55. it is possible by clairvoyance to watch the action of that force, to see how the service of the eucharist builds up a thought-form, through which that force is distributed by the priest with the aid of the angel invoked for that purpose. it has been so arranged that the attitude of the priest, his knowledge- even his character- does not in any way interfere with the due effect of the sacrament(*see no. 26 of the thirty-nine articles of the church of england in the book of common prayer) there is, in any case, an irreducible minimum which is transmitted. so long as he performs the prescribed ceremonies the

d fire, and their great rulers, the four devarajas, agents of the law of karma, which is always balancing and adjusting the affairs of man, and seeing that there is no injustice between living creatures in god fs universe, just as there is no maladjustment in the relations of material substances and bodies. at the initiation of candidates in co-masonic lodges these four rulers of the elements are invoked, and the consequences of that are very real and beneficial, little as many members of the fraternity may be aware of the fact. 219. the blazing star 220. the blazing star is properly six-pointed, and is made of glass, set in the middle of the ceiling and illuminated from inside by artificial light. below it there should be another and movable star on the floor. the blazing star is the sign

it is to be feared that in many masonic lodges, though their work is deeply coloured by the great ideal of charity, there is an entire failure to radiate the spiritual influence. they perform the ritual accurately and beautifully, but they have not realized how much depends upon the thought given to it, and the comprehension of all that it means and implies. the blessing of the great architect is invoked not so much by the mere formula of words and acts, as by the spirit that underlies the work of the lodge. 343. chapter v 344. the opening of the lodge 345. the brethren assist 346. when the ceremony of lighting the candles is completed, the brn. take their seats, and the r.w.m. asks them to spend a few moments in aspiration to t.g.a.o.t.u, earnestly resolving that the work to be done that

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

test the material for the building of the holy temple. 94. consecration 95. these beings are very closely connected with the inner working of the mysteries, and therefore of masonry which is derived therefrom. they represent the great building forces of the universe, the construc-tive powers of nature; and since in our lodges we are engaged in building a universe in miniature, it is these who are invoked to assist us in our work. this invocation is performed at the consecration of every lodge, however little the modern consecrating officer may know what he is really doing when he pours forth the traditional offerings of corn, wine, oil and salt, symbols which they themselves have chosen from time immemorial to represent their especial powers. this ancient piece of ritual, when performed by

of the mental plane was taught in the greater mysteries, in the same manner as the facts of the astral life had been taught in the first degree- namely, by representation and drama. the purpose of the mysteries of serapis in the life of the individual initiate was the control of the mind(*see the hidden life in freemasonry, ch. vii) and the training of the mental body; and the sacramental powers invoked by the ceremonial had as their object the quickening of this mental development. 135. the inner degree of serapis 136. behind the outer mysteries in this degree there were also secret circles, quite unknown to those who had not been through the inner work of the first degree; in these practical instruction was given on the development of the mental body, and the method of awakening accurat

s degree at the higher mental level. it is to be remembered that there is in reality no sex among these great angels, yet one of them is preponderatingly masculine in appearance, and the other preponderatingly feminine. 182. when they think fit, they materialize themselves mentally and astrally- as at the greater ceremonies in lodge- and they are always ready to give their blessing whenever it is invoked. they are inseparably one with the sovereign grand inspector-general, linked to his higher self, never to desert him unless by unworthiness he first deserts them and casts them off. the symbols of the sun and moon are seen to-day on the gauntlets of the sovereign grand inspector-general, and they are intended to refer to these great angelic powers in the inner worlds. 183. the powers assoc

with the wine of the divine life and love. the tradition of this passed down through the ages and became mingled with that of the holy grail, which played so great a part in early mediaeval romance and legend. 380. among the holy symbols there were also highly-magnetized and richly jewelled statues, which had been handed down from a remote past, and were the physical basis of certain great forces invoked in the mysteries; and a lyre, reputed to be the lyre of orpheus, on which certain melodies were played and to which the sacred chants were sung. there were also the toys of bacchus, with which he was playing when he was seized by the titans and torn to pieces- very remarkable toys, full of significance. the dice with which he plays are the five platonic solids, the only regular polygons po

LEFT HAND PATH AND RIGHT HAND PATH

ct types of religion. the exact meaning of the terms has varied over time; the most modern usage regards religions which focus upon the worship of one or more deities and the observance of strict moral codes as belonging to the right-hand path, while considering religions which value the spiritual advancement of the self over other goals to belong to the left-hand path. this usage of the terms is invoked almost exclusively by self-proclaimed followers of the left-hand path; followers of religions described as "right-hand path" argue that this means of dividing religions is a mislabeled or false dichotomy. origins throughout history, many cultures have regarded the left hand and left-handedness as evil. this tendency can be seen in the dual meaning of the word right, in the etymology of wor

LEMEGETON

quare brackets are the folio numbers from sl. 3825. i have resisted the temptation to modernise the language. the parts of the lemegeton are as follows: goetia the first book, goetia, corresponds closely with the catalog of demons published by john wier (or johann wierus) as pseudomonarchia daemonum in his 1563 de praestigiis daemonum. in wier's text there are no demonic seals, and the demons are invoked by a simple conjuration, not the elaborate ritual found in the lemegeton. theurgia goetia this text has close parallels with book one of trithemius' steganographia. although the abundant spirit seals are not found in trithemius, those few that can be found match exactly. for example, these four seals are found in steg. i. chapter xi, dealing with usiel and his subordinates: compare these w

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

sed as a place name for hell rather than as the name of a demon or an angel. abaddon is also referred to as a place the pit in milton s paradise regained (iv, 624. alternately, abaddon is identified with a demon, or the devil himself, in the third-century acts of thomas, as well as in john bunyan s puritan classic, pilgrim s progress.within modern ceremonial magic, it constitutes the name for god invoked by moses to bring down the rain over egypt, as reported by samuel liddell mathers in the greater key of solomon. there is also a reference to abaddon as the sixth of the seven lodges of hell in the work of the cabalist joseph ben abraham gikatilla. in various sources,abaddon is identified as the angel of death and destruction, demon of the abyss, and chief of the demons of the underworld

ult leaders have an appeal that is difficult to deny, and the media provided virtually an open forum for the propagation of the anticult viewpoint. the satanic ritual abuse movement enjoyed similar success in the media, and adopted both the stereotype of sinister cults and the mind control notion from the acm. although understood as a kind of cult mind control, satanic mind control was originally invoked for a completely different reason: cult mind control explained why someone s adult child could join a crazy religious group. satanic programming, on the other hand, explained how a hypothetical network of secretive underground satanic cult groups could manage to control both victims and members so that no one would ever reveal the truth about their existence. it also provided a theoretical

be a giant, like the nephilim mentioned in genesis 6:4. aquinas also perceived dark forces at work behind many cases of dream divination. he distinguished between lawful dreams proceeding from natural causes or divine revelation and dreams proceeding from demons: but if divination of this kind arises from a revelation by demons with whom there is an agreement either openly because they have been invoked to this end, or implicitly because a divination of this kind is extended beyond what it can possibly reach, the divination will be unlawful and superstitious. this negative judgment derives ultimately from deuteronomy 18:10, mistranslated by jerome to say, let there not be found among you him who observes dreams. see also demons; incubi and succubi; nightmares for further reading: alger,wi

lewis spence s an encyclopedia of occultism, it is argued that astaroth belonged to the order of seraphim. in the grimorium verum, it is maintained that he has set up residence in america. waite, in the lemegeton, refers to astaroth as a great duke in the infernal regions, whereas according to francis barrett in the magus i, he is called diabolus in the greek language. it is said that when he is invoked astaroth manifests as a beautiful angel astride a dragon and carrying a viper in his right hand. according to voltaire, astaroth was an ancient god of syria, whereas j. a. s. collin de plancy argues that he was one of the 7 princes of hell who visited faust. see also demons; faust;magic and magical groups for further reading: davidson, gustav. a dictionary of angels including the fallen an

and dutroux was easy to make. perhaps responding to public pressure, during one phase of the investigation police began focusing their attention on the institut abrasax, a college of black magic in a village not far from charleroi. the institut is a legal organization established in 1990 to teach harmful sorcery and initiation into satanic rites. abrasax, a divinity with obscure origins, is often invoked in ancient magical spells. the college s building housed a variety of different neopagan groups and two satanist organizations, the luciferian initiation order and the belgian church of satan. in an article that appeared in the sunday times of london toward the end of 1996, journalist peter conradi reported that five witnesses described black masses [there] at which children were killed in

LIBER 141

of adam produced lilith, a demon, and that from his intercourse with her sprang evil races. now then they mine the roads of the harbour of conjugal love with many restrictions: as these (1) it must be an holy act, preceded by ablutions, and by prayer (2) all lustful thoughts must be rigidly excluded (3) the purpose must be solely that of procreation (4) the blessing of god must be most earnestly invoked, so that the child shall be under his special protection. in other language, this is their theory: the act of love causes a magical disturbance in the aether or akasa of such a nature as to attract or create a disincarnate human spirit. all other sexual acts involving emission of semen therefore attract or excite other spirits, incomplete and therefore evil. thus nocturnal pollutions bring

LIBER ALEPH

th not the crocodiles, nor hideth himself, but leapeth eagerly forward. the path of the mystic hath this pitfall; for though he unite himself with his god, his mode is to withdraw from that which him seemeth is not god. whereby he affirmeth and confirmeth the demon, that is duality. be thou instant therefore, o my son, to turn from every act of love at he moment of full satisfaction, flinging the invoked might hereof against a new opposite; for the formula of every dragon is perpetual motion or change, and therefore to dwell in the satisfaction of thy nature is a stagnation, and a violation thereof, making the duality of conflict, which is the falling away to choronzon. v liber aleph vel cxi 164 #h de sua carta c.lorum (of his horoscope) pray thee to mark, o my son, how the grace of nature

LIBER ARCANORUM

uity was very great. 15. then the lord khem arose, he who is holy among the highest, and set up his crowned staff for to redeem the universe. 16. he smote the towers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin thereof. 17. transformed, the holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad the concou

LIBER ASTARTE

iber 175 crowley misquoted it .so therefore perfection abideth not in the pinnacles or in the foundation, but in the harmony of one with all. t.s] svb figvra clxxv 13 34. concerning mortifications. these are not necessary to this method. on the contrary, they may destroy the concentration, as counter-irritants to, and so alleviations of, the supreme mortification which is the absence of the deity invoked. yet as in mortal love arises a distaste for food, or a pleasure in things naturally painful, this perversion should be endured and allowed to take its course. yet not to the interference with natural bodily health, whereby the instrument of the soul might be impaired. and concerning sacrifices for love.s sake, they are natural to this method, and right. but concerning voluntary privations

LIBER CHANOKH

ber lxxxiv 5 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 .elders. as stated in the apocalypse] they are drawn of seven letters, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa linea filii slgaiol lsrahp linea s.s. these three sets of names rule the whole tablet, and must be invoked before specializing in the lesser angles of the sub-elements. 4. the calvary crosses. the name upon the cross read vertically is the name which calls forth the powers of the lesser angle.7 nelapr (water of water) olgota (air of water) maladi (earth of water) iaaasd (fire of water) the name read horizontally on the cross is that which compels the evoked force to obedience. omebb (water of w

nelapr (water of water) olgota (air of water) maladi (earth of water) iaaasd (fire of water) the name read horizontally on the cross is that which compels the evoked force to obedience. omebb (water of water) aalco (air of water) ocaad (earth of water) atapa (fire of water) 5. above the bar of the calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.8 they are tdim dimt imtd mtdi, being metatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads t(o)ilvr. these angels are most mighty and benevolent. they are ruled by names of god formed by prefixing the appropriate letter from the .black-cross. to their own names. the symbolic representation of the universe 6 the four great watch

eastern quadrangle, spirits of air, adore your creator [hold dagger aloft] in the three great secret names of god, oro ibah aozpi that are borne upon the banners of the east, spirits of air, adore your creator [again elevate dagger] in the name of bataivah, great king of the east, spirits of air, adore your creator! in the name of shaddai al chai, i declare that the spirits of air have been duly invoked [the knock www.www.www] the third key micama! goho pe-iad! zodir com-selahe azodien biabe os-londohe. norezodacahisa otahila gigipahe; vaunud-el-cahisa ta-pu-ime qo-mos-pelehe telocahe; qui-i-inu toltoregi cahisa i cahisji em ozodien; dasata beregida od torezodul! ili e-ol balazodareji, od aala tahilanu-os netaabe: daluga vaomesareji elonusa cape-mi-ali vaoresa cala homila cocasabe fafenu

great western quadrangle, spirits of water, adore your creator [elevate cup] in the three great secret names of god, mph arsl gaiol that are borne upon the banners of the west, spirits of water, adore your creator [elevate cup] in the name of raagiosel, great king of the west, spirits of water, adore your creator! in the name of elohim tzabaoth, i declare that the spirits of water have been duly invoked [the knock w.www.w.www] the fourth key otahil elasadi babaje, od dorepaha gohol: gi-cahisaje auauago coremepe peda, dasonuf vi-vau-di-vau? casaremi oeli meapeme sobame agi corempo carep-el: casaremeji caro-o-dazodi cahisa od vaugeji; dasata ca-pi-mali cahisa ca-pi-ma-on: od elonusahinu cahisa ta el-o calaa. torezodu nor-quasahi od fe-caosaga: bagile zodir e-na- iad: das iod apila! do-o-a-i

earth, adore your creator [sprinkle water before earth tablet] in the three great secret names of god, mor, dial, hctga, that are borne upon the banners of the north, spirits of earth, adore your creator [cense the tablet] in the name of ic-zod-heh-cal, great king of the north, spirits of earth, adore your creator! in the name of adonai ha-aretz, i declare that the spirits of earth have been duly invoked [the knock wwww.www.ww.w] liber lxxxiv 27 the fifth key sapahe zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal caosagi od faonutas peripesol ta-be-liore. casareme a-me-ipezodi nazodarethe afa; od dalugare zodizodope zodelida caosaji tol-toregi; od zod-cahisa esiasacahe. el ta-vi-vau; od iao-d tahilada das hubare pe-oal; soba coremefa cahisa ta ela vaulasa od quo-co-casabe. eca n

LIBER CLXV A MASTER OF THE TEMPLE

culiar to concentration but otherwise indescribable [this is bad. you do things well, and work hard; but your point of view is all wrong. i feel a sort of sentimentality injuring your scientific attitude. o.m] april 20, 2:40 3:10 p.m. having left home about 2:15 i climbed up towards the mountain till i found a secluded spot; there i knelt down and did breathing exercise. felt prana all over body. invoked adonai and tried to unite with him. a brilliant white light filled sphere of consciousness. arose as adonai performed the ritual of pentagram, then prayed aloud and fluently, trying to unite consciousness with all nature. knelt again in meditation, and arose much strengthened and with a feeling of the divine presence [this is excellent for a beginner. but remember all these divine illumina

LIBER DCCCLX JOHN ST

these two see .liber o vel manus et saggita. in equinox i (2) and elsewhere] john st. john 73 4. the calls i.vi with the rituals of the five grades [from dr. dee.s and the g d mss..ed.]1 5. invocation of thoth. 6 (no: i will not use the new ritual, nor will i discuss the matter) an impromptu invocation of adonai. 7. closing formulae. to work, then! 11.15. the ceremony went well enough; the forces invoked came readily and visibly; thoth in particular as friendly as ever.i fancy he takes this record as a compliment to him.he fs welcome to it, poor god! the l.v.x. came, too but not enough to pierce the awful shroud of darkness that by my folly i have woven for myself. so at the end i found myself on the floor, so like rodin fs cruche cassee danaide girl as never was. as i ought to have been i

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

in a field of lilies, arrow-straight, sun-strong, moon-pure, a form all litheness and eagerness, dancing, dancing for her own excess of life. adonai! adonai! 9.17. rose, dressed, etc, reflecting on the path. blinder than ever! the brain is in revolt; it has been compressed too liber dccclx 96 long. yet it is impossible to rest. it is too late. the irresistible god, whose name is destiny, has been invoked, and he hath answered. the matter is in his hands; he must end it, either with that mighty spiritual experience which i have sought, or else with black madness, or with death. by the body of god, swear thou that death would come.welcome, welcome, welcome! and to thee, and from thee, o thou great god destiny, there is no appeal. thou turnest not one hair fs breadth from thy path appointed

upon my lord; and i burned in the lamp that pantacle which i had made of him, renouncing the images, destroying the images, that himself might arise in me. and the chamber was filled with that wondrous glow of ultra-violet light self-luminous, without a source, that hath no counterpart in nature unless it be in that dawn of the north. and there were revealed unto me certain words of power. and i invoked my lord and recited the book ararita1 at the altar. this holy inspired book (delivered unto me in the winter of last year) was now at last understanded of me; for it is, though i knew it not, a complete scheme of this operation. for this cause i will add this book ararita at the end of the manuscript [this has not been permitted. the book 1[.liber dcccxiii vel ararita sub figura dlxx. it h

LIBER LVII

n, and say. lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (rwa, which itself is contained in the cross. a careful study of these ideas, and of the table of correspondences, which one of o

LIBER LXVII THE SWORD OF SONG

hetic and dispassionate review of my .soul of osiris. i would counsel him, however, to leave alone the brixton chapel, and to .work up from his appreciation of the .soul of osiris. to that loftier and wider work of the human imagina-tion, the appreciation of the sporting times. mr chesterton thinks it funny that i should call upon .shu. has he forgotten that the christian god may be most suitably invoked by the name .yah? i should be sorry if god were to mistake his religious enthusiasms for the derisive ribaldry of the london .gamin. similar remarks apply to .el. and other hebrai-christian deities. this note is hardly intelligible without the review referred to. i therefore reprint the* sacred books. portion thereof which is germane to my matter from the daily news, june 18, 1901. to the

LIBER LXXVIII

and shin, seven above the central branch for the double letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force.strength, rush, vigour, a description of the cards of the taro 9 energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter h of the supernal m

s fertility.productiveness, beauty, pleasure, happiness, etc. iii the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes invoked, as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmat

ill, wisdom, adaptation, craft, cunning, or occult wisdom or power. 2. change, alternation, increase and decrease, fluctuation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (passive, mediumistic, motive power, action. 7. triumph, victory, health (sometimes unstable. 8. eternal justice. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes gunexpected current. h 10. good fortune, happiness (within bounds. intoxication of success. 11. courage, strength, fort

LIBER SAMEKH

y apt, i say not in the form of a ray of light, of a fiery sword, or of aught save that bodily vehicle of the holy ghost which is sacred to baphomet,22 by its virtue that concealeth the lion and the serpent that his image may appear adorably upon the earth for ever. let then the adept extend his will beyond the circle in this imagined shape, and let it radiate with the light proper to the element invoked, and let each word issue along the shaft with passionate impulse, as if its voice gave command thereto that it should thrust itself leapingly forward. let also each word accumulate authority, so that the head of the shaft may plunge twice as far for the second word as for the first, and four times for the third as for the second, and thus to the end. moreover, let the adept fling forth his

of that communion, for he must harmonize the world that is within with the world that is without. and at the end of the ninety-one days he shall return into the world, and there shall he perform that work to which the angel shall have appointed him, and more than this it is not necessary to say, for his angel shall have entreated him kindly, and showed him in what manner he may be most perfectly invoked. and unto him that hath this master there is nothing else that he needeth, so long as he continue in the knowledge and conversation of the angel, so that he shall come at last into the city of the pyramids* 44 transcriber fs notes liber dccc liber samekh is an adaptation by crowley of a graco-egyptian ritual of exorcism which survives in a papyrus in the british museum (p. lond. 46, a.k.a

h is an adaptation by crowley of a graco-egyptian ritual of exorcism which survives in a papyrus in the british museum (p. lond. 46, a.k.a. pgm v. the original is titled gstele of jeu the hieroglyphist (or gpainter h) h (sthlh tou fieou tou zwgrafou; it is also popularly known as the gheadless one h or gbornless one h ritual, although the headless one or headless daimon (d kefaloj daimon) is also invoked in a number of other extant greek magical papyri. a transcription and english translation of london papyrus 46 was published in 1852 by charles wycliffe godwin (fragment of a graco-egyptian work upon magic. a modern english translation of the gstele of jeu h by d.e. aune can be found in betz (ed, the greek magical papyri in translation. an intermediate version of the ritual was worked up b

es typhon is the type and the war of the titans against the olympians the legend (teitan, titan, has in greek the numerical value of 666. h (for example, if invoking the powers of the constellation of the bear, associated with typhon-set in graco-egyptian magick, one might used widdershins motions, from the apparent motion of the stars about the pole star. as noted, while in section a. the entity invoked is hailed as gasar-un-nefer h, the opening of section c. is strikingly close to the beginning of an invocation of set-typhon in the leiden papyrus (the greek text of which was also, as it happens, printed by crowley in his edition of the goetia, as a curse against mathers. if on the other hand we do not want to admit that kenneth grant (see for example the notes to the edition of magick he

LIBER STELLAE RUBEAE

imatur: n. fra. a a 1 1. apep deifieth asar. 2. let excellent virgins evoke rejoicing, son of night! 3. this is the book of the most secret cult of the ruby star. it shall be given to none, save to the shameless in deed as in word. 4. no man shall understand this writing.it is too subtle for the sons of men. 5. if the ruby star have shed its blood upon thee; if in the season of the moon thou hast invoked by the iod and the pe, then mayest thou partake of this most secret sacrament. 6. one shall instruct another, with no care for the matters of men.s thought. 7. there shall be a fair altar in the midst, extended upon a black stone. 8. at the head of the altar gold, and twin images in green of the master. 9. in the midst a cup of green wine. 10. at the foot the star of ruby. 11. the altar sh

LIBER V

herion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii. 18. let him break into the dance, tracing a centripetal spiral widdershins, enriche

LIBER V VEL REGULI

rion! i 14. let him give the sign called vir, the feet being together. the hands, with clenched fingers and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i(3).3 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! i 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii).4 18. let him break into the dance, tracing a centripetal spiral widdershins, enr

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

n, who paraphrases the stanza in gylfaginning. stanza 14 answers a question put by odin to vafthrudnir in stanza 13: gwhat horse pulls nott [across the sky? h hrimfaxi he is named, who pulls each night for the useful powers; bit-drops [of foam] he lets fall each morning, thence comes dew into the valleys. see also nott; skinfaxi; vafthrudnismal 182 norse mythology hrimgrimnir (frost-masked) giant invoked in the threat skirnir makes to gerd in order to convince her to marry frey. the entire passage is thrilling, so i quote it in full: 33. odin is enraged at you, the prince of the asir [thor] is enraged at you, frey will hate you, you outrageously wicked girl, you have still got the powerful rage of the gods. 34. let the giants hear, let the frost-giants hear, the sons of suttung, members of

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

esign points to knowable moral order. one could not be clearer regarding the religious slant of id and its view that the universe has a purpose. it should also be kept in mind that behe s book came out several years ago, in 1996. in the meantime, behe s ideas have been largely discredited by the fast progress typical of modern biological science. yet, curiously, darwin s black box continues to be invoked by creationists and id defenders who, seemingly, are unaware of its obsolescence. behe s book can be considered their scientific gospel, as it were. as noted at the beginning of this chapter, id is not a new worldview; it has evolved from old-style creationism. in the same vein, behe also had a predecessor, william paley, a nineteenth-century thinker. paley is famous for his watchmaker met

n 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-place component of an irreducibly complex system would cause it to fail. examples usually invoked are the complex blood clotting system of mammals, the mammalian eye, the immune system, and bacterial flagella (these are used by bacteria to propel themselves swim in liquid environments. for neocreationists, none of these biological characteristics could have evolved from simpler ones because they are perfectly designed for the roles they play in nature. in other words, something perfect

hey are less fit under the same natural conditions. the mechanism of natural selection, which in this example is simply the nature of the food found in a certain environment, would decide which finches would survive and proliferate best. it should be noted that this type of decision is completely undirected and entirely dictated by natural circumstances. this notion is very different from the one invoked by lamarck, in which evolution is somehow driven to achieve perfection. thus, according to the idea of evolution by natural selection, there is a tight interplay between ecological conditions and either proliferation or potential extinction of biological variants within populations of organisms. given enough time, deeply changing ecological circumstances, and/or physical isolation of subpo

one might also say that, when one compares one extreme corner of eurasia (such as ireland, for example) with another extreme corner (such as korea, one notices that human facial and body features change in a fairly obvious fashion. the irish look different from koreans, and vice versa. why is this so? since the irish and the koreans live at roughly the same latitude, climatic conditions cannot be invoked to explain the differences. our best answer here is genetic drift, that is, chance events (mutations) that determined stature and other physical traits in splinter groups as humans were on the move a long time ago. let us remember that early migrations involved very small numbers of people. thus, the migration of subgroups splitting off from small main groups could easily have led to popul

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ext: the bembine table of isis sacred texts esoteric index previous next p. 57 click to enlarge the bembine table of isis. concerning the theurgic or magic sense in which the egyptian priests exhibited in the bembine table of isis the philosophy of sacrifice, rites, and ceremonies by a system of occult symbols, athanasius kircher writes "the early priests believed that a great spiritual power was invoked by correct and unabridged sacrificial ceremonies. if one feature were lacking, the whole was vitiated, says iamblichus. hence they were most careful in all details, for they considered it absolutely essential for the entire chain of logical connections to be exactly according to ritual. certainly for no other reason did they prepare and prescribe for future use the manuals, as it were, for

sake the straight path of philosophy to wander therein almost invariably fall victims to their imprudence. man, incapable of controlling his own appetites, is not equal to the task of governing the fiery and tempestuous elemental spirits. many a magician has lost his life as the result of opening a way whereby submundane creatures could become active participants in his affairs. when eliphas levi invoked the spirit of apollonius of tyana, what did he hope to accomplish? is the gratification of curiosity a motive sufficient to warrant the devotion of an entire lifetime to a dangerous and unprofitable pursuit? if the living apollonius refused to divulge his secrets to the profane, is there any probability that after death he would disclose them to the curious-minded? levi himself did not dar

pted for a different operation and each is capable of producing certain supernatural effects "after reading this wonderful book, i made several experiments, desiring to rest the accuracy of the statements made therein. at first i had little faith that what was promised would take place. but at the very first invocation which i attempted a mighty spirit manifested to me, desiring to know why i had invoked him. his coming so amazed me that i scarcely knew what to say, but finally asked him if he would serve me in my magical investigations. he replied that if certain conditions were agreed upon he would. the conditions were that i should make a pact with him. this i did not desire to do, but as in my ignorance i had not protected myself with a circle and was actually at the mercy of the spiri

slow for me. go whence you came' in the same moment another spirit by the name of aciel manifested himself. for the third time i asked my question and he answered 'i am as swift as human thought 'you shall serve me' i replied. this spirit was faithful for a long time, but to tell you how he served me is not possible in a document of this length and i will here only indicate how spirits are to be invoked and how the circles for protection are to be prepared. there are many kinds of spirits which will permit themselves to be invoked by man and become his servant. of these i will list a few "aciel: the mightiest among those who serve men. he manifests in pleasing human form about three feet high. he must be invoked three times before he will come forth into the circle prepared for him. he wi

edi val conjurers for the invocation of spirits. the magician accompanied by his assistant takes his place at the point formed by the crossing of the central lines marked magister. the words about the circle are the names of the invisible intelligences, and the small crosses mark points at which certain prayers and invocations are recited. the small circle outside is prepared for the spirit to be invoked, and while in use has the signature of the desired intelligence traced within the triangle. p. 103 long narrow strip of virgin parchment and must be hung upon twelve crosses made of the wood of crossthorn. upon the parchment you must write the names and symbols according to the figure which follows. outside this first circle make the second as follows "first secure a thread of red silk tha

MASTERING WITCHCRAFT

d of your wand at the completion of each line as you do so. by the mysteries of the deep [strike, by the flames of banal [strike, by the power of the east [strike, and by the silence of the night [strike, by the holy rites of hecate [strike, i conjure and exorcise thee, spirit [name [strike, to present thyself here [strike] and answer truly our demands [strike. so mote it be [strike (the "hecate" invoked here is the classical greek goddess of witchcraft. she is three-formed, having persephone and selene, goddesses of the dead and the moon respectively, as her other aspects) at this point replenish the thurible with more necromantic incense, extinguish all lights upon the altar table so that the room is plunged into darkness, and again moving backwards, carefully pass to the west rim of the

n the traditional, romantic approach will be the chalice, so far only used in consecrations. the athame is never used in this branch of witchcraft, being an instrument of defence or aggression. many of the lesser love spells make use of philters and potions for the raising and transmission of magical power; it is the chalice that contains them at their compounding which provides the focus for the invoked force. should you or a friend wish to cast a love spell to gain the attentions of another person, it will be well to remember the general witch principle of the transmission of power, which brings me to another big rule of practical witchcraft. a magical operation will always enjoy a greater chance of success if you "complete the circuit" extremely powerful witches can indeed work without

ry or condenser of magical power. the loving cup most philters partake of this second definition. the puppet spell given later in the chapter provides at excellent example of total completion of the circuit, using both object link and power object. the chalice is dedicated to certain of the subtler powers of the unseen, which are considered feminine in relation to the more violent nature of those invoked in works of, say, wrath and chastisement; the chalice powers are invoked by means of a symbolism somewhat similar to that of the classical divinities of love, such as venus and amor. indeed the chalice is obviously sexual in its implication of receptive passivity, as opposed to the more thrusting aggressiveness of wand and the athame. it would be truer to say that the witch symbolism of th

lowers and blossoms, particularly those with a perfume, are sacred to the lady, and before beginning the more complex operations of love it is as well to strew your altar with them. apart from the associative symbolism of flowers, they also give off a subtle magnetism which is peculiarly in accord with works of this nature. no magical circle is necessary for these operations either, for the force invoked is benevolent rather than a hostile one, and as such need neither the sharp magical focusing nor the quality of incisive delineation provided by the athame's traced boundary line no demonic entities or unfriendly departed shades are summoned in this type of witchcraft. all that is required is the purification of the place of working, and the spell itself. now all of these processes in this

to use is going to be a matter that you should experiment with on your own account. some witches swear by the coriander spell, other have more success with the following: the periwinkle spell having observed the correct time of the month and day and prepared your place of working in exactly the same manner as for the preceding coriander spell, assembled your ingredients, kindled the thurible, and invoked habondia: take dried leaves of periwinkle (virica major or minor, mercury herb, cinquefoil, vervain, and rose petals, place them in your mortar and grind them to a fine powder. repeat as you do so, over and over, a jingle to declare your intent such as "by this act i draw [name] and [name] into a bond of love and desire" then taking two very small pinches of the resultant powder, mix them

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

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

ration. 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, by the unity of god; and by the holy name of god eheieh, which is the root, trunk, source, and origin of all the other divine names, whence they all draw their life and their virtue, which adam having invoked, he acquired the knowledge of all created things. i conjure ye by the indivisible name iod, which marketh and expresseth the simplicity and the unity of the nature divine, which abel having invoked, he deserved to escape from the hands of cain his brother. book one page 25 i conjure ye by the name tetragrammaton elohim, which expresseth and signifieth the grandeur of so lofty a majesty, th

r. book one page 25 i conjure ye by the name tetragrammaton elohim, which expresseth and signifieth the grandeur of so lofty a majesty, that noah having pronounced it, saved himself, and protected himself with his whole household from the waters of the deluge. i conjure ye by the name of god el strong and wonderful, which denoteth the mercy and goodness of his majesty divine, which abraham having invoked, he was found worthy to come forth from the ur of the chaldeans. i conjure ye by the most powerful name of elohim gibor, which showeth forth the strength of god, of a god all powerful, who punisheth the crimes of the wicked, who seeketh out and chastiseth the iniquities of the fathers upon the children unto the third and fourth generation; which isaac having invoked, he was found worthy to

hich showeth forth the strength of god, of a god all powerful, who punisheth the crimes of the wicked, who seeketh out and chastiseth the iniquities of the fathers upon the children unto the third and fourth generation; which isaac having invoked, he was found worthy to escape from the sword of abraham his father. i conjure ye and i exorcise ye by the most holy name of eloah va-daath, which jacob invoked when in great trouble, and was found worthy to bear the name of israel, which signifieth vanquisher of god; and he was delivered from the fury of esau his brother. i conjure ye by the most potent name of el. adonai tzabaoth, which is the god of armies, ruling in the heavens, which joseph invoked and was found worthy to escape from the hands of his brethren. i conjure ye by the most potent

uisher of god; and he was delivered from the fury of esau his brother. i conjure ye by the most potent name of el. adonai tzabaoth, which is the god of armies, ruling in the heavens, which joseph invoked and was found worthy to escape from the hands of his brethren. i conjure ye by the most potent name of elohim tzabaoth, which expresseth piety, mercy, splendour, and knowledge of god, which moses invoked, and he was found worthy to deliver the people israel from egypt, and from the servitude of pharaoh. i conjure ye by the most potent name of shaddai, which signifieth doing good unto all; which moses invoked, and having struck the sea, it divided into two parts in the midst, on the right hand and on the left. i conjure ye by the most holy name of el chai, which is that of the living god, t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

jured any spirits in any art or experiment, they will not come when the air is troubled or agitated by winds, seeing that spirits have neither flesh nor bones, and are created of different substances. some are created from water. others from wind, unto which they are like. some from earth. some from clouds. others from solar vapors. others from the keenness and strength of fire; and when they are invoked or summoned, they come always with great noise, and with the terrible nature of fire. when the spirits which are created of water are invoked, they come with great rains, thunder, hail, lightning, thunder-bolts, and the like. when the spirits which are created of clouds are invoked, they come with great deformity, in a horrible form, to strike fear into the invocator, and with an exceeding

ding great noise. others which are formed from wind appear like thereunto and with exceeding swift motion, and whensoever those which are created from beauty appear, they will show themselves in a fair and agreeable form; moreover, whensoever thou shalt call the spirits created from air, they will come with a kind of gentle breeze. when the spirits which are created from the vapors of the sun are invoked, they come under a very beautiful 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

ich we find it proper to offer unto ye, noble and lofty beings, be agreeable and pleasing unto your desires; be ye ready to obey us, and ye shall receive greater ones. then perfume and sprinkle it according to the rules of art. when it is necessary, with all the proper ceremonies, to make sacrifices of fire, they should be made of wood which hath some quality referring especially unto the spirits invoked; as juniper or pine unto the spirits of saturn; box, or oak, unto those of jupiter; cornel, or cedar, unto those of mars; laurel unto those of the sun; myrtle unto those of venus; hazel unto those of mercury; and willow unto those of the moon. but when we make sacrifices of food and drink, everything necessary should be prepared without the circle, and the meats should be covered with some

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

on against whom thou shalt pronounce it shall be obsessed by demons. editor s note. it is formed from mystical characters of saturn. around it is written in hebrew "set thou a wicked one to be ruler over him, and let satan stand at his right hand" figure 17. the seventh and last pentacle of saturn. this pentacle is fit for exciting earthquakes, seeing that the power of each order of angels herein invoked is sufficient to make the whole universe tremble. figures 15 and 16. figure 17. the holy pentacles page 63 editor s note. within the pentacle are the names of the nine orders of angels, those of six of them in ordinary hebrew characters, and the remainder in the letters which are known as "the passing of the river" these nine orders are: 1, chaiath ha-qadesch, holy living creatures; 2, aup

mplishing all thy desires herein. editor s note. the letters round and within the pentacle form the names of spirits of venus. the versicle is from canticles viii 6-"place me as a signet upon thine heart, as a signet upon thine arm, for love is strong as death" figure 41. the third pentacle of venus. this, if it be only shown unto any person, serveth to attract love. its angel monachiel should be invoked in the day and hour of venus, at one o clock or at eight. editor s note. the following names are written within the figure: ihvh, adonai, ruach, achides, aegalmiel, monachiel, and degaliel. the versicle is from genesis i. 28 "and the elohim blessed them, and the elohim said unto them, be ye fruitful, and multiply, and replenish the earth, and subdue it" figure 42. the fourth pentacle of ve

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

meumaton who commandeth the whole host of heaven; that thou mayest cause, enforce, and compel the spirit n. to come unto me here before this circle in a fair and comely shape, without harm unto me or unto any other creature, to answer truly and faithfully unto all my requests; so that i may 32 it will depend on the quarter to which the spirit is attributed, which of the four chief kings are to be invoked. accomplish my will and desire in knowing or obtaining any matter or thing which by office thou knowest is proper for him to perform or accomplish, through the power of god, el, who created and doth dispose of all things both celestial, aerial terrestrial, and infernal. after thou shalt have invocated the king in this manner twice or thrice over, then conjure the spirit thou wouldst call f

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

rtial on tuesday, etc. presumably the angels of the remaining hours either govern the same power, or follow something akin to the traditional cabalistic system of planetary hours, described in the greater key of solomon and many other places. the problem with this is that the procedures described in the remainder of the book suggest that an entirely different system is being used to determine the invoked powers. to create the seal for the angels of a particular hour, the magician first casts the astrological chart for that hour in the day the work is to be done. the planetary glyph to be drawn in the center of the seal is the planet ruling the sign on the ascendant of the chart. the glyphs of the remaining planets are drawn counterclockwise around the rim of the seal, starting with the fas

MEANING OF MASONRY

g and expanding now these last three hundred years. fashioned of living stones into a far-reaching organic structure; brought gradually, under the good guidance of its rulers, to high perfection on its temporal side and in respect of its external observances, and made available for high purposes and giving godly witness in a dark and troubled world; upon these preliminary efforts let there now be invoked this crowning and completing blessing- that the spirit of wisdom and understanding may descend upon the work of our hands in abundant measure, prospering it still farther, and filling and transfiguring our whole masonic house. chapter i. the deeper symbolism of freemasonry a candidate proposing to enter freemasonry has seldom formed any definite idea of the nature of what he is engaging in

MICHAEL FORD WITCHMOON

on such atavisms when one is in a defensive situation or for physical survival in the extreme cold. i can recall numerous times when i had undertaken some early will training exercises amidst the perils of an extreme winter which often threatened my own personal safety. i had to call upon the wolf then just to carry my mind and body to a heightened sense of strength and power. the werewolf may be invoked with runes or sigils, for which the details are given later in this book. werewolves and such creatures have existed as long as vampires. in france there were "meneurs de loup which were said to lead wolves by playing a bone pipe which would echo the music of the dead. the wolf charmer was by no means a friend of humanity, causing werewolves and servitors to devour any unfortunate soul who

ueled by blood, from which i gave the offering of will. towards the end of the invocations, one of the magickians became ill and had to exit the chamber, while the other persisted on with my mantras. before i had completed the other had decided this was not for him and remained silent, no further offering in the ritual. i had to close and banish extensively, for such forces remain powerful if not invoked properly and such disruptions were adding towards the demons growth. i had fear that it was taking on the attributes of our collected focus, a demon of three heads no doubt! i have since, learned from such an experience to build barriers of banishing strength as well as working with only the well screened. to face da ath and control its elementals and energies is to transpose the abyss and

es and forms, hecate, lilith, kali, isis and babalon. in these forms she will manifest in the witch. the witches sabbat craft recognizes that the witch-goddess is the prime manifestation of individual power and focus upon earth. from the drops of her menstruation spring all apparent points of inspiration, from thence the fulfillment of the will occurs. to those seeking guidance, the goddess- once invoked under one of her many forms- offers an abundance of inspiration and focus through the dreaming state. babalon is represented as both beautiful and ugly, of night black and fire red. she gives the flame essence of the great goddess, her vehicle upon earth being the scarlet woman, the divine manifestation of lust and strength. there is a well known saying 'behind every great man there is a w

ved her life expressing the importance of individual thought and goddess worship through her art and talks. the babalon working, which was conducted, by parsons and the scribe (his assistant at that time) sought to incarnate babalon in flesh. shortly after, cameron arose. 61 61 babalon is also to be considered a goddess of death and blood, she is actually a varied aspect of lilith. babalon may be invoked with a various methods of sexual gnosis and blood magick, from which she would incarnate. those upon the witches sabbat path will recognize the mystery itself, and discover their own individual path towards her. hecate- queen of witches62 62 the goddess energy, the current empowering our tradition of the witch cult is channeled through the goddess, hecate. her titles are many; the dark god

trolled can cause undesirable effects. asmodeus in the doctrine of the witches sabbat or witch cult is the lord of the circle, within which full attainment and union occurs. the lord of the circle is also the lord of sorcery. asmodeus can be a powerful guide from the gate of the flesh, or earth, to that of choronzon. approach this daemon with caution, for there can be hell to pay if any spirit is invoked without care. 73 73 shaitan -the adversary which developed from the lord of storms and prince of darkness, set. in the islamic tradition (ahadith, shaitan/satan is azazel, the lord of djinn whom is made from fire, thus a source of light unto itself. azazel/shaitan is a fallen angel, the first angel who preached to the other angels in preeternity. shaitan is also melek ta aus, the peacock a

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ew slave race who were termed adamic (meaning from theearth) would be kept naked in the garden. after the rebellion of their first born, the originalserpent people were forced to return to the draw-ing boards to again begin reproducing a new race,one that would this time serve them obediently. weread of this in the popul vuh: let us make him who shall nourish and sustain us! whatshall we do to be invoked, in order to be remembered onearth? w e have already tried with our first creations,our first creatures; but we could not make them praiseor venerate us. so, then, let us try to make obedient,respectful beings who will nourish and sustain us. satan and eve by william blake the race of adam28atlantis, alien visitation, and genetic manipulation the words adam and eve, like those of jehovah a

d states. perhaps it is sufficient that we recognize as true the medieval arcane notion that such beingscould be invited to participate in the life of a city, by means of the spiritual art of astrology.ovason then goes on to give one reason why the city was constructed according tosuch specific designs and dates. he speaks of the presence or existence of angelicbeings, or overlords, who are being invoked to literally take part in the terrestrial oper-ations of mankind. the masonic fathers and builders of the city referred to these enti-ties by their latin term, cosmocrates: the leader of these mighty beings was due to take over the direction of western civilizationin 1881 caused considerable excitement in the esoteric circles of washington d.c, and theoccult world in general. the very word

the scientific establishment rose in arms, not only against the new v elikovsky the-ories but against the man himself. efforts were made to block the dissemination of dr. v elikovskysideas and even to punish supporters of his investigations. universities, scientific societies, publishinghouses, and the popular press were approached and threatened; social pressures and professional sanc-tions were invoked to control public opinion. there can be little doubt that in a totalitarian society, notonly would dr. v elikovskys reputation have been at stake, but also his right to pursue his enquiry, andperhaps his personal safety (p. 88)carnage in indiathe siwalik hills north of delhicontain extraordinarily rich beds crammed with fossilspacked withthe jumbled bones of scores of extinct species. many

225).atlantis, alien visitation, and genetic manipulation227 appendix b: book abstracts gods of eden by william bramleyslave race humansby the sweat of your face will be your bread, until you return to the ground; for out of it you were taken,for dust you are and to dust you will return (genesis 3:17-19)the popul vuh recordslet us make him who shall nourish and sustain us! what shall we do to be invoked, in order to beremembered on earth? we have already tried with our first creations, our first creatures; but we couldnot make them praise or venerate us. so, then, let us try to make obedient, respectful beings who willnourish and sustain us (p. 176)first homo-sapiensthey were endowed with intelligence, they saw and instantly they could see far, they succeeded inknowing all that there is i

MICHAEL WYNN THE SOUL TRAVELERS

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

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 at the beginning of the entire ritual banishes general influences, while the banishing ritual at the end banishes the specific force that was invoked (activated) during the ritual. the major implements of ritual magic are relatively few, and even more impressive is the fact that they aren t truly necessary at all (with perhaps the exception of the scrying mirror. the main tools of the magician include: the wand, the dagger (or sword, the cup, the alter, and the scrying mirror. the first of these, the wand, is used to direct energy and d

arrive to the sabbat, do not arrive in the flesh but instead in an astral god form. a god form is an astral body that has been temporarily converted into that of ancient god or animal; godforms are archetypal forms whose image is predetermined. god forms must be used with caution, however, as the nature of the magician will slowly be consumed by the nature of the ancient god or animal frequently invoked. the field of astral energy that changes one s appearance is called glamour--michael wynn's "the soul travelers" 69 the sabbats are a celebration of all that is wicked and unholy; allowing these sorcerers to indulge in things they can not in their day-lives (his day-life being a suit-n-tie government job, for instance. it is a massive gathering of demons and humans who have come to fornica

MICHAEL W FORD NOX UMBRA

elf is in awakening is the image of ahriman, refer to the khorda avesta (book of common prayer) translated by james darmesteter, from "sacred books of the east, american edition, 1898. the ideal mind set of this ritual and any in the yatuk dinoih is one working with the most primordial forces of the earth. the daevas or demons of the yatuk dinoih are 'shades' of ahriman, which may be summoned and invoked and then absorbed and communicated within a dreaming gnosis. imagination, not only being shaitan/iblis as described by some areas of sufism, is the gateway to sorcerous art. the following working is a designed, inspired working to ahriman, through the shadows encircled by akhtya, the sorcerer mentioned in the madigan-i-fryano. the methods of summoning in these texts is focused and derived

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ts in poetic form the antinomian concept of separation from the natural order. this is clear throughout the various grimoires such as nox umbra, book of cain, yatuk dinoih, goetia (luciferian edition, and the toad rite. azothoz is actually a strong foundation from which these works arose. as written as lyric and poem form, the original praxis of the spiral force is not only directed inward, it is invoked in the circle of being. as some may have studied, aleister crowley[1] has placed significant focus on the spiral force, the traveling point of magickal energy. the same may be stated in the antinomian practice of left hand path magick, it is the spiral force from below (darkness) which ascends through the body (self) towards the luciferian realms (light. a good point of focus may be the pl

MORALS AND DOGMA

ages of bersippa, a pyramid of seven stories, and at ecbatana seven concentric inclosures, each of a different color. thebes also had seven gates, and the same number is repeated again and again in the account of the flood. the sephiroth, or emanations _ten_ in number, three in one class, and seven in the other, repeat the mystic numbers of pythagoras. seven amschaspands or planetary spirits were invoked with ormuzd: seven inferior rishis of hindustan were saved with the head of their family in an ark: and seven ancient personages alone returned with the british just man, hu, from the dale of the grievous waters. there were seven heliad, whose father helias, or the sun, once crossed the sea in a golden cup; seven titans, children of the older titan, kronos or saturn; seven corybantes; and

d the _amshaspands, over the happiness, purity, and preservation of the world, which is under their government; and they are also models for mankind and interpreters of men's prayers. with _mithras_ and _ormuzd, they make a _pleroma [or complete number] of 30, corresponding to the thirty aions of the gnostics, and to the _ogdoade, dodecade, and _decade_ of the egyptians _mithras_ was the sun-god, invoked with, and soon confounded with him, becoming the object of a special worship, and eclipsing _ormuzd_ himself. the third order of pure spirits is more numerous. they are the _ferouers, the thoughts of ormuzd, or the ideas which he conceived before proceeding to the creation of things. they too are superior to men. they protect them during their life on earth; they will purify them from evil

teries of samothrace; and etruria had its cabiri as samothrace had. for the worship of the cabiri spread from that island into etruria, phrygia, and asia minor: and it probably came from ph nicia into samothrace: for the cabiri are mentioned by sanchoniathon; and the word _cabar_ belongs to the hebrew, ph nician, and arabic languages. the dioscuri, tutelary deities of navigation, with venus, were invoked in the mysteries of samothrace. the constellation auriga, or pha ton, was also honored there with imposing ceremonies. upon the argonautic expedition, orpheus, an initiate of these mysteries, a storm arising, counselled his companions to put into samothrace. they did so, the storm ceased, and they were initiated into the mysteries there, and sailed again with the assurance of a fortunate v

stic exercises and combats, the victors in which were crowned and rewarded. on the eighth was the feast of sculapius. on the ninth the famous libation was made for the souls of the departed. the priests, according to athen us, filled two vases, placed one in the east and one in the west, toward the gates of day and night, and overturned them, pronouncing a formula of mysterious prayers. thus they invoked light and darkness, the two great principles of nature. during all these days no one could be arrested, nor any suit brought, on pain of death, or at least a heavy fine: and no one was allowed, by the display of unusual wealth or magnificence, to endeavor to rival this sacred pomp. everything was for religion. such were the mysteries; and such the old thought, as in scattered and widely se

of the heavens; and honored him, under the name of beel-samin, signifying _king of heaven_ they raised columns to the elements, fire, and air or wind, and worshipped them; and sab ism, or the worship of the stars, flourished everywhere in babylonia. the arabs, under a sky always clear and serene, adored the sun, moon, and stars. abulfaragius so informs us, and that each of the twelve arab tribes invoked a particular star as its patron. the tribe hamyar was consecrated to the sun, the tribe cennah to the moon; the tribe misa was under the protection of the beautiful star in taurus, aldebar n; the tribe tai under that of canopus; the tribe kais, of sirius; the tribes lachamus and idamus, of jupiter; the tribe asad, of mercury; and so on. the saracens, in the time of heraclius, worshipped ve

MOTTA MARCELO THE COMMENTARIES OF AL

dyad "my nemyss (better spelt "nemmes) is the regular head-dress of a god. it is a close cap, but with wings behind the ears which end in lappets that fall in front of the shoulders. it is gathered at the nape of the neck into a cylindrical 'pigtail. i think the shape is meant to suggest the royal uraeus serpent. it "shrouds the night-blue sky" because the actual light shed by the god when he is invoked is of this colour. it may also mean that he conceals nuit. the hawk's head symbolizes keen sight, swift action, courage and mobility. 71. hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. this is a clear statement as to the war which was to come, and did come, in 1914 e.v. i now (an xix) no longer agree with the above paragraph. i think "the pillars of t

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ipresence, whilst gaa, the firm, flat,[1] life-sustaining earth, was worshipped as the great all-nourishing mother. her many titles refer to her more or less in this character, and she appears to have been universally revered among the greeks, there being scarcely a city in greece which did not contain a temple erected in her honour; indeed gaa was held in such veneration that her name was always invoked whenever the gods took a solemn oath, made an emphatic declaration, or implored assistance. uranus, the heaven, was believed to have united himself in marriage with gaa, the earth; and a moment's reflection will show what a truly poetical, and also what a logical idea this was; for, taken in a figurative sense [12]this union actually does exist. the smiles of heaven produce the flowers of

r homer or hesiod to prove. in later times, however, the poets invented the graceful fiction, that when helios had finished his course, and reached the western side of the curve, a winged-boat, or cup, which had been made for him by hephastus, awaited him there, and conveyed him rapidly, with his glorious equipage, to the east, where he recommenced his bright and glowing career. this divinity was invoked as a witness when a solemn oath was taken, as it was believed that nothing escaped his all-seeing eye, and it was this fact which enabled him to inform demeter of the fate of her daughter, as already related. he was supposed to possess flocks and herds in various localities, which may possibly be intended to represent the days and nights of the year, or the stars of heaven. helios is said

destructive tempests, in which the billows rise mountains high, the wind becomes a hurricane, land and sea being enveloped in thick mists, whilst destruction assails the unfortunate mariners exposed to their fury. on the other hand, his alone was the power of stilling the angry [102]waves, of soothing the troubled waters, and granting safe voyages to mariners. for this reason, poseidon was always invoked and propitiated by a libation before a voyage was undertaken, and sacrifices and thanksgivings were gratefully offered to him after a safe and prosperous journey by sea. the symbol of his power was the fisherman's fork or trident,[37] by means of which he produced earthquakes, raised up islands from the bottom of the sea, and caused wells to spring forth out of the earth. poseidon was esse

mile of the poets to express the fact that war follows contention. eris is represented as a woman of florid complexion, with dishevelled hair, and her whole appearance angry and menacing. in one hand she brandishes a poniard and a hissing adder, whilst in the other she carries a burning torch. her dress is torn and disorderly, and her hair intertwined with venomous snakes. this divinity was never invoked by mortals, except when they desired her assistance for the accomplishment of evil purposes. mars. the roman divinity most closely resembling the greek ares, and identified with him, was called mars, mamers, and marspiter or father mars. the earliest italian tribes, who were mostly engaged in the pursuit of husbandry, regarded this deity more especially as the god of spring, who vanquished

nd, as it fell at the feet of the king, a voice was heard announcing that on its preservation depended the future safety and prosperity of rome. in order, therefore, to lessen the chances of this sacred treasure being abstracted, numa caused eleven more to be made exactly like it, which were then given into the care of the salii. the assistance and protection of the god of war was always solemnly invoked before the departure of a roman army for the field of battle, and any reverses of fortune were invariably ascribed to his anger, which was accordingly propitiated by means of extraordinary sin-offerings and prayers. in rome a field, called the campus martius, was dedicated to mars. it was a large, open space, in which armies were collected page 127 and reviewed, general assemblies of [116]

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

itten them. if you stumble over a name the first few times, don t worry, but practice it until you can say it clearly treat these names with care. they are ultimately powerful, and should be respected. keep them secret from people who do not know about the magic power of the occult. the word spirit, which is derived from the latin spiritus, refers to any disembodied entity, devil, demon or angel; invoked, coerced or otherwise called forth by the magician through the application of those things which are harmonious with it and reflect certain parts of its nature. and if all is propitious assume an aerial body, be visible to sight and reply to questions. the difference between those spirits willing to help you and those that won t, is invariably fear. if spirit invocation is to work, you mus

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

choose a deceased emperor or even a foreign deity. we know that the romans often adopted the gods of other peoples. we can surmise what deity the roman tignarii, or carpenters, chose for themselves by looking at a stone discovered in 1725 in chichester, england, that bears the dedication (52 a.d) of a temple to minerva, goddess of wisdom, and neptune, god of the sea. the latter may well have been invoked both for the protection of the tignarii, who frequently had to cross the channel, and for the construction of boats.10 a similar inscription discovered in nice-cimiez shows the lapidarii making a vow to hercules, their tutelary deity* it is also likely that the worship of roman builders had experienced the influence of foreign peoples because of the itinerant nature of these artisans and t

lais des thermes. saint benoit church housed a chapel dedicated to saint blaisel, the patron saint of masons and carpenters, and two chapels to saint nicholas, two to saint john the evangelist, and one to saint john the baptist.56 this veneration of the two saint johns was primarilyrelated to printers and booksellers, who also resided in this quarter. we know that patronage of saint john was also invoked by sculptors and engravers, the ancient "ymagiers" who worked with stone and plaster. the rue de la bucherie dates from the twelfth century and owes its name to the numerous merchants who lived there during the middle ages and sold wood for both heating and building purposes. the wood was floated on the seine to paris, where it was received and collected on the left bank at the spot called

placed under jurisdiction of the king's provost, while others were dependent on the temple or some other abbey or sovereign religious order. in the provostship of paris at the time of the livre des metiers, a common brotherhood of masons and carpenters existed, placed under the patronage of saint blaise (title xlviii, art. 2. this patronage had been adopted a good deal earlier and continued to be invoked for several centuries. the seat of this brotherhood was the saint blaise-saint louis chapel on the rue galande near saint julien le pauvre. another saint blaise chapel, connected perhaps to the same if not to another brotherhood of masons and carpenters, also existed in the neighboring saint benoit or holy trinity church on the rue saint jacques. it is in 158 from the art of building to th

penters, also existed in the neighboring saint benoit or holy trinity church on the rue saint jacques. it is in 158 from the art of building to the art of thinking fact not out of the question that builders formed several brotherhoods at this time. what is certain and this is something that happened quite quickly is that saint blaise was not the only saint to have their worship. carpenters gladly invoked the patronage of saint nicholas and shared his worship with the watermen or water vendors. according to dulaure, this patronage went far back to the distant past, to a time even before christianity, for saint nicholas simply replaced neptune. this opinion appears well-founded simply recall that the roman builders who settled in great britain placed their collegium under the protection of n

nd fellowship of masons of london, a privilege that it was the first among guilds to obtain.19 on june 24, 1502, the same henry vii who had renewed the 1425 bill presided over the holding of a grand lodge in london on the occasion of the laying of the first stone of westminster chapel.20 this is the second historical event, following the saint john's day assembly of 1427, where we find saint john invoked. a century later in 1586, at the dawn of speculative freemasonry* it has even been claimed that king henry iv was initiated into the masonic brotherhood in 1442. his example would have been followed by all the lords of his court (rebold, histoire generate de la franc-maconnerie, 673) 200 from the art of building to the art of thinking the durham charter was promulgated in which we see free

ONYX TABLET OF SET

this task. tensions arising between the hedonistic/critical and idealistic/ constructive currents in the church served to crystallize, if not to cause the crisis of x/1975 that resulted in the formation of the temple of set. in the temple of set the idealistic/constructive current was immediately the prevalent one, with the satanic current becoming more of a western-cultural theme which could be invoked should the need arise. the temple's perception of conventional society remained highly critical: it is a social medium in which the individual is forced to exist. while not all of it is hostile, much of it that appears benevolent or even neutral is in fact governed by natural or human forces which are ultimately predatory. onyx tablet: ot.intro temple of set author: michael a. aquino vi da

hey may be expelled from the temple of set by decision of the high priest. such a decision must be communicated in writing to the executive director and to all voting councillors within fifteen days following that decision, and at least five persons who are voting councillors must indicate their approval of the decision in writing to the high priest and executive director. this section may not be invoked to expel an incumbent councillor or an incumbent executive director. section 3.10. persons holding the iv may not be involuntarily downgraded in degree. they may be expelled from the temple of set by decision of the high priest. such a decision must be communicated in writing to the executive director and to all voting councillors within fifteen days following that decision, and at least s

they may be expelled from the temple of set by decision of the high priest. such a decision must be communicated in writing to the executive director and to all voting councillors within fifteen days following that decision, and at least six persons who are voting councillors must indicate their approval of the decision in writing to the high priest and executive director. this section may not be invoked to expel an incumbent councillor or an incumbent executive director. section 3.11. persons holding the v may not be involuntarily downgraded in degree. they may be expelled from the temple of set by decision of the high priest. such a decision must be communicated in writing to the executive director and to all voting councillors within fifteen days following that decision, and at least se

ey may be expelled from the temple of set by decision of the high priest. such a decision must be communicated in writing to the executive director and to all voting councillors within fifteen days following that decision, and at least seven persons who are voting councillors must indicate their approval of the decision in writing to the high priest and executive director. this section may not be invoked to expel an incumbent councillor or an incumbent executive director. section 3.12. persons holding the vi may not be involuntarily downgraded in degree. they may be expelled from the temple of set by decision of the high priest. such a decision must be communicated in writing to the executive director and to all voting councillors within fifteen days following that decision, and at least e

ey may be expelled from the temple of set by decision of the high priest. such a decision must be communicated in writing to the executive director and to all voting councillors within fifteen days following that decision, and at least eight persons who are voting councillors must indicate their approval of the decision in writing to the high priest and executive director. this section may not be invoked to expel an incumbent councillor or an incumbent executive director. section 3.13. honorary membership shall be conferred only in the title of honorary setian. it may be conferred by any person holding the iv. such an act must be communicated to the high priest and the executive director within ten days. honorary setians pay no admission fee or annual dues for life. honorary setians may be

PATRON OF SORCERY

the ancient cult of set. the magical papyri presented by betz are thought to have come from a private library in thebes and date from the 2nd century bce through the 5th century ce. we can't be sure if this collection of surviving scrolls is representative, or if it reflects a cult of set in graeco-roman egypt. but they do show that some literate egyptians not only identified typhon with set but invoked the powers of set-typhon, hailed set-typhon as a divine power, and so forth. strange though the magical papyri seem to us today, they document a flow of "operative" temple knowlege from egypt into the mediterranean world. this naturally invites speculation as to what theoretical or abstract knowlege might also have passed by way of the egyptians who wrote these papyri in the twilight of th

PHILIP NEIL MYTHS LEGENDS EXPLAINED

han the gods, though one primary source, snorri sturluson, claims that they were just as holy and powerful. missing eye odin has only one eye. he sacrificed the other one for a single mouthful of water from the spring of wisdom, which bubbled from underneath the second root of the world tree yggdrasil (see pp. 70 71. odin, lord of hosts odin had many names and many disguises, but he is most often invoked as a battle god. here, he carries an ax, but more frequently carries the spear gungnir; one of his epithets is spear-brandisher. odin inspired warriors with battle ecstasy, and welcomed the battle dead in his paradise hall of valhalla. world tree odin once hanged himself on the world tree, yggdrasil, for nine days and nights. pierced with a spear, he sacrificed himself to himself, in a mag

reheads in mayan culture, long pointed foreheads were considered beautiful. babies had their heads bound at birth so that their skulls were squashed to achieve this effect. the story of snake-woman t his two-headed heaven snake from peru recalls the spirit snakes with human heads who are among the servants of the pillan, the thunder god of the amerindians of chile. sky spirits such as this may be invoked by a shaman in initiation, healing, or magical ritual. the cloth s precise mythology is not known, but it may depict a myth such as the peruvian sharanahua story of snake-woman. snake-woman was lured out of her lake by a man who wished to seduce her. but when he grabbed hold of her, she became huge, reaching right up to the sky. then she shrank back to his size, coiled around him, and drag

signed his post, and set off in search of perfection. on his journey he met the immortal lu tung-pin, who taught him how to turn gold into immortality pills; so li hai also became an immortal. he traveled the world accompanied by a three-legged toad. but the toad often slipped away from him and jumped into a nearby well, so li hai had to lure it out using a string of gold coins as bait. li hai is invoked as a god of prosperity, and is also the patron deity of needlemakers. li hai stands on his three-legged toad with money in his hand. there are three chinese gods of happiness, shou hsing, the god of longevity, lu shen, the god of good fortune, and fu shen, the god of happiness. lu shen is sometimes replaced by tsai shen, the god of wealth. in chinese art, they are often shown standing toge

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

self, the downloaded program can only work when the computer is shut down and restarted. the mind works in this capacity with regards to such. the spirit through the death posture will re align it's self and the powers shall become at his or her demand to practice. the many spirits of the ascension of the fallen operate in a similar manner except this is far more dangerous. many other spirits are invoked and many are demonic energies which must be absorbed through will and control. aleister crowley gave us the modern synthesis and foundation of luciferian thought "do what thou wilt shall be the whole of the law" and "love is the law, love under will. two statements which clearly set in motion the ascension of the seeking individual towards godhead. in his poem "hymn to lucifer" crowley pre

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

so he named it rechovot[ gopen spaces h, saying, gfor now g-d has granted us ample space and we shall be fruitful in the land. h from there, he went up to beer-sheba. g-d appeared to him that night and said, gi am the g-d of your father abraham. fear not, for i am with you. i will bless you and make your descendants numerous, for the sake of my servant abraham. h [isaac] built an altar there and invoked g-d by name. he pitched his 4 genesis 27:46. 5 ibid. 26:17-33. the arizal on parashat toldot (2) 135 tent there, and there isaac fs servants dug a well. abimelech came to him from gerar, together with a group of his friends and phicol, chief of his troops. isaac said to them, gwhy have you come to me, seeing that you hated me and sent me away from you? h they replied, gwe have indeed seen

e the spiritual nature of the material animal flesh, and to help the reincarnated soul finish its process of rectification. the mystical purpose of ritual slaughter, then, is to sweeten all the judgements. both the descent (i.e, de-spiritualization) of material reality and the rectification process of the reincarnated soul are manifestations of g-d fs attribute of judgement (which, of course, was invoked in the first place by the sin or wrongdoing of man. counteracting this attribute by spiritualizing reality is called gsweetening h the judgement. the first step of ritual slaughtering is preparing the knife. the knife must be perfectly smooth and free of any nicks. the shochet must check the knife by running it gently over his thumbnail before proceeding with the ritual slaughtering. 1 deu

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e of zelator is the introduction 29 earthy part of the candidate. the ritual symbolically admits him to the first rung of that mighty ladder whose heights are obscured in the light above. this first rung is the lowest sphere of the conventional tree of life, malkuth, the sanctum regnum. to it are ascribed the first grade of zelator, and the element of earth. herein, after the earth elementals are invoked, the candidate is ceremonially brought to three stations, the first two being those of evil and the presence divine. at each of these stations the guardians reject him at the point of the sword, urging him in his unprepared <49> state to return. hi third attempt to go forward places him in a balanced position, the path of equilibrium, the middle way, where he is received. and a way is clea

n the reader will find his own personal reactions crystallising. recited by the hierophant at the end of the ceremony, these prayers voice the inherent aspiration of the elements towards the goal they are striving in their own way to reach, for here they are conceived as blind dumb forces both within and without the personal sphere of man. they are given assistance by the human beings who, having invoked them and used their power, strive to repay in some way the debt owed to these other struggling lives <52> the grade after the earth ceremony is that of theoricus. it is referred to the ninth sephirah on the tree of life, yesod, the foundation, and to it are attributed the sphere of the operation of luna and the element air. here the candidate is conducted to the stations of the four kerubi

, the angelic choir of yesod. the kerubim are defined in that ritual as the presidents of the elemental forces, the vivified powers of the letters of tetragrammaton operating in the elements. over each of these rules some one of the four letters of the mirific word and the kerubim. it is always through the power and authority and symbol of the kerub that the elemental spirits and their rulers are invoked. in this ritual, as in all the others, important practical formulae of ceremonial magic are concealed. at this juncture, of the ceremony, with the airy elements vibrating about him and through hi, the zelator is urged to be 'prompt and active as the sylphs, but avoid frivolity and caprice. be energetic and strong as the salamanders but avoid irritability and ferocity. be flexible and atten

nts given in the rituals, the imagination of the reader will render this omission unimportant. the third grade is that of practicus referred to the sephirah hod, the splendour, the lowest of the sephiroth on the left hand side of the tree, the pillar of severity. its attributions refer to the sphere of the operation of mercury, but more especially to the element of water which in this ceremony is invoked to power and presence. as i have previously remarked, and it bears constant reiteration, the tree of life and the qabalistic scheme as a whole should be carefully studied so that the aptness of the attributions both to the sephiroth and the paths may be fully appreciated. two paths lead to the sphere of splendour, the path of fire from malkuth, and the path of the r=rance by the human bein

ion asserts, commences hi work where nature has left off. and were this solve phenomenon to occur spontaneously in the course of nature, the result and the outcome- the coagulation of previously dissolved elements- would not be very dissimilar to that which previously existed. but with the technique of initiation, the chaos is lifted up and fermented so to speak, that from it, with the aid of the invoked white light of the divine spirit, a higher species of being, illumined and enlightened, may develop. in two altar diagrams- one called the garden of eden, shown in the practicus grade, and the other called the fall shown in the philosophus grade, all these ideas are expanded and synthesized. they should be carefully studied and receive long meditation, for in them are many clues to the spi

REGARDIE TALISMANS

resultant talisman. there is one more set of symbols that should be mentioned. it is the angelic name built up from the zodiacal triplicities, and is described by mathers in a golden dawn paper in these words: having made a magical talisman, you should use some form of charging and consecrating it, which is suitable to the operation. there are certain traditional words and letters which are to be invoked in the charging of a tablet, the letters governing the sign under which the operation falls, together with the planet associated therewith (if a planetary talisman. thus in elemental operations, you should take the letters of the appropriate zodiacal triplicity, adding al thereto, thus forming an angelic name which is the expression of the force. hebrew names as a rule represent the operat

RELIGIOUS TENANTS OF THE YEZIDI

returning to his place, each worships the image several times, and strikes his breast, as if to propitiate the favour of the much dreaded principle. it will appear from the above, that the worship of melek taoos is much more common among the yezeedees than that of sheikh adi. i have frequently inquired the cause of this, and the answer has been, that the latter is so good that he needs not to be invoked, whereas the former is so bad, that he requires to be constantly propitiated. as these two principles seem to form the substance of their religious creed, there can be no doubt as to its origin "the great and fundamental article of the persian theology" writes gibbon "was the celebrated doctrine of the two principles; a bold and injudicious attempt of eastern philosophy to reconcile the ex

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

magi. by means of this science the adept is invested with a species of relative omnipotence and can operate superhumanly, that is, after a manner which transcends the normal possibility of men. thereby many illustrious hierophants, such as mercurius trismegistus, osiris, orpheus, apollonius of tyana, and others whom it might be dangerous or unwise to name, came after their death to be adored and invoked as gods. thereby others also according to that ebb-and-flow of opinion which is responsible for the caprices of success became emissaries of infernus or suspected adventurers, like the emperor julian, apuleius, the enchanter merlin and that arch sorcerer, as he was termed in his day, the illustrious and unfortunate cornelius agrippa. to attain the sanctum regnum, in other words, the knowle

e of a man of more than normal size, which dissolved and vanished away. i recommenced the evocations and placed myself within a circle which i had drawn previously between the tripod and the altar. thereupon the mirror which was behind the altar seemed to brighten in its depth, a wan form was outlined therein, which increased and seemed to approach by degrees. three times, and with closed eyes, i invoked apollonius. when i again looked forth there was a man in front of me, wrapped from head to foot in a species of shroud, which seemed more grey than white. he was lean, melancholy and beardless, and did not altogether correspond to my preconceived notion of apollonius. i experienced an abnormally cold sensation, and when i endeavoured to question the phantom i could not articulate a syllabl

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

es pretended to be such, may indeed touch us occasionally, but we cannot touch them, and this is one of the most affrighting characteristics of these apparitions, which are at times so real in appearance that we cannot unmoved feel the hand pass through that which seems a body and yet make contact with nothing. we read in ecclesiastical historians that spiridion, bishop of tremithonte, afterwards invoked as a saint, called up the spirit of his daughter, irene, to ascertain from her the whereabouts of some concealed money which she had taken in charge for a traveller. swedenborg communicated habitually with the so-called dead, whose forms appeared to him in the astral light. several credible persons necromancy 71 of our acquaintance have assured us that they have been revisited for years by

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 of the spirit about to be invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st. bridget. for the great men of antiquity, we may use the hymns of cleanthes or orpheus, with the oath terminating the golden verses of pythagoras. in our evonecromancy 73 cation of apollonius, we used the magical philosophy of patricius

ROBERT KIRK WALKER BETWEEN WORLDS

s, which [movement] is a sort of life, and that nothing moves but what has another animal moving on it, and the secret commonwealth 27 so on, to the utmost minute corpuscle that is capable to be a receptacle of life. 7. they are said to have aristocratic rulers and laws, but no discernible religion, love, or devotion towards god and blessed maker of all. they disappear whenever they hear his name invoked, or the name of jesus, at which all do bow willingly or by constraint that dwell above or beneath [or] within the earth (philip 2: 10) nor can they enact anything at that time, after hearing of that sacred name. the tabhaisder or seer that corresponds with this kind of familiar, can bring them with a spell to appear to himself or [to] others whenever he pleases, as readily as the endor htt

RUBY TABLET OF SET

had its drawbacks- again, id-monsters can crop up in places one least expects them and lead to the occasional treachery. yet it remains in effect perhaps because it says those on the way to initiation and perfection are worthy of trust. the ceremony of the neophyte (0=[0] was an impressive one for the new initiate. briefly, the principle of limitless light, the ultimate purity and knowledge, was invoked to lead and guide the (0=[0. importantly, the ceremony struck a note deep within the initiate and gave him a taste of magic to come. just as importantly, it promoted in the initiate an interest and skill in acquiring the basics of magical savoir-faire. compare it with our own first degree initiate's course. there may not be a specific ceremony written for the first degree, but many a new s

he 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 reveal it to the wise. nuit is to be invoked during the hours of darkness "love is the law, love under will" became one of crowley's key aphorisms [generally used to close any document opened with the "do what thou wilt" quote from #i-40. he understood it to mean a profound empathy with all entities of creation, guided not by fear [which he considered the christian motive for love] but by deliberation. there is further a caution conc

furthermore, its two main imperatives "do what thou wilt shall be the whole of the law" and "every man and woman is a star" are clearly of an individual-oriented nature, which alone separates it from its preceding aeons. the god(s) of this aeon are understood not as celestial tyrants to be worshipped and obeyed, but as activating principles of various potentialities within the human psyche to be invoked as one chooses. a far cry from the osirians! now we come to the aeon of set. like its predecessor aeon, it was formally announced in 1975 ce (the year x) by the god of the aeon through the person of michael aquino in the book of coming forth by night. the aeon actually began in 1966 ce with the age of satan, announced by anton lavey. the guiding word of this age, indulgence, was assimilate

that astaroth is more concerned at this point with declaring and emphasizing his identity than with defining his purpose. transcribed by john a. youril, ii dec. 21, xxviii the book of astaroth was written in two sessions, on the 20th and 21st of december xxviii, and was completed about an hour before the winter solstice. the timing was not intentional on my part. in a working some days earlier, i invoked set to help me find the way out of the period of stasis that i seemed to have entered. my resistance to setting forth the book of astaroth was immediately revealed as the cause of that stasis, and i was "informed" that i should "consider it well, but. not hesitate too long" and that, to assist me, i was to "cast three oracles on three evenings" those three evenings brought me to the 20th o

for no longer shall man be confounded in godly ignorance. and then the brilliance became as a flash of fire in the vastness of space, and we knew that satan had departed from hell.(15) taken directly, this pictures a movement within the aeon which is in the process of remanifestation. gin the name of set, the prince of darkness, i give you my own word to assist you on the path of xeper. h set is invoked to witness the gift of astaroth. this gift is a word, ie, a magical concept that can enhance xeper. gthat word is mach- the fire in the darkness h mach (pronounced mak) is symbolically defined in the text as "the fire in the darkness" following are some passages which directly bear on this concept: let then my eyes become the eyes of set, my strength become the strength of set, my will bec

SALMANRUSHDIE THESATANICVERSES

chicken patties- for the increasingly voracious gibreel. he brought, too, dishes made by his own hand, fish curries, raitas, sivayyan, khir, and doled out, along with the edibles, namedropping accounts of celebrity dinner parties: how pavarotti had loved whisky's lassi, and o but that poor james mason had just adored his spicy prawns. vanessa, amitabh, dustin, sridevi, christopher reeve were all invoked "one soosoo superstar should be aware of the tatastes of his pipi peers" sisodia was something of a legend himself, allie learned from gibreel. the most slippery and silver-tongued man in the business, he had made a string of "quality" pictures on microscopic budgets, keeping going for over twenty years on pure charm and nonstop hustle. people on sisodia projects got paid with the greatest

SATANGEL

grand-daughter of david. ahriman (middle persian, modern farsi, from angru mainyu. whose name was given by zarathustra, and to whom the mithraics offered sacrifice. who counters every act of creation with an act of anticreation. the embodiment of all evil, who inhabits the cthonian darkeness, from where he delivers us the gifts of sickness, death, blackness and smoke. whose symbol is the serpent. invoked as arimanius. ahrimanes (middle persian. angels that followed ahriman in the revolt against ormazd. expelled, they lived upon the earth but were rejected. thus, they hate humankind. now they reside in the space between the stars and earth. aim (goetia. 23rd spirit, duke commanding twenty-six legions. a man with three heads, being a serpent, a calf, and a handsome man with two stars on his

ds had a god of war called camael, and it is not impossible that this may be the source of his name. cassiel angel ruling saturn and saturday, also listed as a demon in the magus, francis barret. carnivean, carniveau. patron devil of lewd and obscene behaviour, who tempts into shamelessness. once a prince of powers, was one of the demons cited as possessing the body of sister seraphica of loudon. invoked during the classical witches black sabbat. carreau. before the fall, a prince of the order of powers. now his job is to harden men s hearts. his adversary in heaven is vincent ferrer. crocell, crocell, crokel procell (goetia, 49th spirit. before the fall, a prince of the order of powers. presides over forty-eight demonic legions. teaches the liberal arts and geometry, makes a noise like ru

tion to which he hopes to return. foras (goetia, 31st spirit. president commanding 29 legions. appears as a strong man. teaches virtue of herbs and precious stones, logic, ethics, invisibility, long life, eloquence, discovers treasures and lost objects. forcas, furcas (goetia, 50th spirit. knight commanding twenty legions. master of the devil s stables who can render objects invisible, and may be invoked to find lost objects. teaches rhetoric, mathematics, and logic. forneus (goetia, 30th spirit. marquis commanding 29 legions. appears as a great sea monster. teaches rhetoric, causes men to have a good name, understands languages, makes one beloved of friends and foes. appears again and again in medieval literature of black magick. possibly a parodic version of fornjotr, the germanic father

o god the lord, immaculate, immutable, emanuel, messiach, yod, he, vau, he, be my aid, so that this blood may have power and efficacy in all wherein i shall wish, and in all that i shall demand. perfume it and keep it for use. when it is necessary, with all the proper ceremonies, to make sacrifices of fire, they should be made of wood which hath some quality referring especially unto the spirits invoked; as juniper of pine unto the spirits of saturn; box, or oak, unto those of jupiter; cornel, or cedar, unto those of mars, laurel unto those of the sun; myrtle unto those of venus; hazel unto those of mercury; and willow unto those of the moon. but when we make sacrifices of food and drink, everything necessary should be prepared without the circle, and the meats should be covered with some

SATANIC BIBLE

rses are placed to the right of the priest, and charms or blessings are placed to the left of him (water) the book of leviathan the raging sea despite all non-verbalists' protests to the contrary, soaring heights of emotional ecstasy or raging pangs of anguish can be attained through verbal communication. if the magical ceremony is to employ all sensory awarenesses, then the proper sounds must be invoked. it is certainly true that "actons speak louder than words, but words become as monuments to thoughts. perhaps the most noticeable shortcoming in the printed magical conjurations of the past is the lack of emotion developed upon the reciting of them. an old wizard known to the author, who was once employing a self-composed invocation of great personal meaning in the light of his magical de

SATANIC RITUALS

t appeared in russia about the same time as their antagonistic "separated" brethren, the skoptsi or "castrators (circa 1500. their ritual, though russian, also contained some foreign adaptation. they celebrated in name and deed such ancient gods and pre-christian divinities as the rusalki, and iarilo, who were the personifications of passion and lust, and the domovoy, or house genii. the khlystys invoked biblical gods of pleasure, as well as dark, forboding demons like balaam, and persian deities like kors. in the ritual of these "seekers after joy" their whirlings and circumambulations, followed by frenzied sexual release, were virtually indistinguishable from the ecstatic flailing about of the dervishes. undoubtedly the strongest testimony to the influence of foreign sects upon the khlys

s typical of russian liturgical ceremony should be used wherever appropriate to the rite, and played in the rhythm associated with the obikhod. if in doubt, modeste mussorgsky or walt disney can be your guides. homage to tchort [the ceremony opens with the purification of the air and benediction of the chamber with the phallus. the chalice is filled, but not presented the four principal names are invoked to the compass, followed by the calling of the third enochian key (from the satanic bible. the priest (celebrant) then addresses the altar, who is in the "bast enthroned (seated upright) position. the priest begins his invocation with arms upraised] celebrant: in the name of he who reigns in the firmament of fire and ice. arise, ye minions of tchort die lord! o mount the blizzards across t

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

o the prince of darkness and his host of demons, followed by a renunciation of past allegiances and a dedication to satan-lucifer. the ritual progresses through the satanic offertory, canon and consecration of the host. the mass is completed with the recital of the fifth enochian key and the repudiation and denunciation, whereby the power and divinity of christ is denied and the power of satan is invoked to cause vengeance to christ and his host of angels. after this has been said the rite is concluded with the wafer which, having been consecrated by insertion into the vagina of the female altar, is then cast to the floor and trodden upon. the participants drink from the chalice and the ritual is then officially declared completed. the order of nine angles offer a similar though different

SCHEM HA MEPHORESH

raise up, praying day and night. psalm 88:2: 0 tetragrammaton, god of my salvation in the day i have cried, and in the night before thee. 17th angel name: laviah sign: libra 10 planet: jupiter degree: 20 25 meaning: is wonderful psalm 8:1: 0 tetragrammaton, our lord, how excellent is thy name in all the earth. 18th angel name: keliel sign: libra planet: jupiter degree: 25 30 meaning: worthy to be invoked. just to me. psalm 25:24: judge me accordingly to thy righteousness, tetragrammaton, my god, and let them rejoice over me. 19th angel name: livoih sign: scorpio planet: mars degree: 0-5 meaning: hastening to hear. psalm 40:2: expecting, i expected tetragrammaton, and he inclined unto me, and heard my cry. 20th angel name: pheheliah sign: scorpio planet: mars 11 degree: 5 10 meaning: redeem

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

the control of mere humans. the earliest mesopotamian deities thus represented different aspects of nature and were honored in hopes of winning their favor. world religions: almanac 39 ancient religions of egypt and mesopotamia for instance, anu, the god of the sky, might have been worshipped to keep violent storms from damaging the crops. hursag, the goddess of mountains and foothills, would be invoked by priests to stop an invasion of barbarian tribes. deities were often represented as human beings and some symbolic natural object. once given human form, a process called anthropomorphism, the gods were then grouped in families. mesopotamian gods were worshipped in temple complexes that formed the center of every city. built of mud bricks, these tall, conical structures were stepped, or

t religions of egypt and mesopotamia egyptian rites of passage home life was important for the egyptians. children were seen as a blessing from the gods. thus the first rite of passage, birth, was very important to the ancient egyptians. if a couple did not have children, they made offerings of food and wine to their special deity, asking for the gift of fertility. after birth, the same deity was invoked to protect the infant from evil spirits. young boys learned their father s trade or skill, and young girls were trained for household duties by their mothers. if a family could afford it, the son was sent to school at about age seven, where he would become a scribe, learning religion, reading, and writing. marriage, the second major rite of passage, happened at an early age for peasant (po

SETH IN THE MAGICKAL TEXTS

to a later hand. in certain quarters, jesus was regarded as the biblical maleak yahweh, the yahweh angel, who is often indistinguishable from god himself. already in jude 5, jesus is seen as the angel of yahweh who led the people out of egypt; see j. fossum "kyrios jesus as the angel of the lord in jude 5-7, new testament studies 33 (1987) 226-243. this is one of the prominent works of the deity invoked in the spell in pgm iv.3007-3086; see lines 3034-3036 and 3054-3055. 18 see pearson "egyptian seth (above, n. 3) 30, 31, 33 "seth (above, n. 1) 76-79. 90 jarl fossum and brian glazer indicated by the phrase "seth seth the living christ, in our coptic magical text. the later phrase,"iao iao seth seth, would appear to suggest an identification of iao and seth-christ.19 that iao and christ we

the waters of the nile. in greco-roman times, thoth was also identified with hermes, the messenger and spokesman of the gods. as the "lord of the holy words, thoth-hermes knew the formulas by which the cosmic powers could be controlled. the identification of jesus as aberamentho in the untitled work in the askew codex is thus easily explicable. in the beginning of the tract, jesus is said to have invoked god while "he stood upon the water of the ocean (afahera i. hi n pmoou pwkeanos (ch. 136).33 jesus goes on to cry out the divine name, iao, towards the four corners of the world, obviously manifesting himself as the master of the universe through wielding the proper name of god.34 "then jesus, who is aberamentho, cried out again" this time commanding "all the mysteries of the archons and t

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e to be lost" said the prince, quitting his hold of his parasite, who quietly resettled his cravat "my blood is up, i will win this girl, if i die for it! what noise is that "it is but the sword of your illustrious ancestor that has fallen from the table" chapter 3.vii. il ne faut appeler aucun ordre si ce n'est en tems clair et serein "les clavicules du rabbi salomon (no order of spirits must be invoked unless the weather be clear and serene) letter from zanoni to mejnour. my art is already dim and troubled. i have lost the tranquillity which is power. i cannot influence the decisions of those whom i would most guide to the shore; i see them wander farther and deeper into the infinite ocean where our barks sail evermore to the horizon that flies before us! amazed and awed to find that i c

the merciful mother! glyndon hastily threw them some small coins, and, turning away his face, clapped spurs to his horse, and relaxed not his speed till he entered the village. on either side the narrow and miry street, fierce and haggard forms some leaning against the ruined walls of blackened huts, some seated at the threshold, some lying at full length in the mud presented groups that at once invoked pity and aroused alarm: pity for their squalor, alarm for the ferocity imprinted on their savage aspects. they gazed at him, grim and sullen, as he rode slowly up the rugged street; sometimes whispering significantly to each other, but without attempting to stop his way. even the children hushed their babble, and ragged urchins, devouring him with sparkling eyes, muttered to their mothers

low are ages; for her, but hours. and for her and thee o poor, but mighty one! will there be even a joint hereafter! through what grades and heavens of spiritualised being will her soul have passed when thou, the solitary loiterer, comest from the vapours of the earth to the gates of light "son of the starbeam, thinkest thou that this thought is not with me forever; and seest thou not that i have invoked thee to hearken and minister to my design? readest thou not my desire and dream to raise the conditions of her being to my own? thou, adon-ai, bathing the celestial joy that makes thy life in the oceans of eternal splendour, thou, save by the sympathies of knowledge, canst conjecture not what i, the offspring of mortals, feel debarred yet from the objects of the tremendous and sublime ambi

. at last i have found a mate. the wild bird and the wild beast have theirs; and my mastery over the malignant tribes of terror can banish their larvae from the path that shall lead her upward, till the air of eternity fits the frame for the elixir that baffles death "and thou hast begun the initiation, and thou art foiled! i know it. thou hast conjured to her sleep the fairest visions; thou hast invoked the loveliest children of the air to murmur their music to her trance, and her soul heeds them not, and, returning to the earth, escapes from their control. blind one, wherefore? canst thou not perceive? because in her soul all is love. there is no intermediate passion with which the things thou wouldst charm to her have association and affinities. their attraction is but to the desires an

ew forms; thou mayst rarefy and sublimate it into a finer spirit, but thou canst not annihilate that which has no home but in the memory, no substance but the idea. every thought is a soul! vainly, therefore, would i or thou undo the past, or restore to thee the gay blindness of thy youth. thou must endure the influence of the elixir thou hast inhaled; thou must wrestle with the spectre thou hast invoked" the letter fell from glyndon's hand. a sort of stupor succeeded to the various emotions which had chased each other in the perusal, a stupor resembling that which follows the sudden destruction of any ardent and long-nursed hope in the human heart, whether it be of love, of avarice, of ambition. the loftier world for which he had so thirsted, sacrificed, and toiled, was closed upon him "f

SIR WALLIS BUDGE EGYPTIAN MAGIC

ature likewise obeyed such words of power, and even the world itself came into existence through the utterance of a word by thoth; by their means the earth could be rent asunder, and the waters forsaking their nature could be piled up in a heap, and even the sun's course in the heavens could be stayed by a word. no god, or spirit, or devil, or fiend, could resist words of power, and the egyptians invoked their aid in the smallest as well as in the greatest events of their lives. to him that was versed in the lore contained in the books of the "double house of life" the future was as well known as the past, and neither time nor distance could limit the operations of his power; the mysteries of life and death were laid bare before him, and he could draw aside the veil which hid the secrets o

ish him when he appeareth in heaven from the ladder. pepi riseth like the uraeus on the forehead of set, and every god and every spirit stretcheth out his hand to pepi on the ladder. pepi hath gathered together his bones, be hath collected his flesh, and he hath gone quickly into heaven by means of the two fingers 1 of the god of the ladder (i.e, horus. elsewhere 2 the gods khonsu, sept, etc, are invoked to bring the ladder to pepi, and the ladder itself is adjured to come with its name, and in another place 3 we read, homage to thee, o thou ladder that supportest the golden vase of the spirits of pe and the spirits of nekhen, stretch out thy hand to this pepi, and let him take his seat between the two great gods who (care in the place of this pepi; take him by the hand and lead him toward

rpose, he filled it with water, and then, having made wax figures of the ships and men of the enemy, and also of his own men and ships, he set them upon the water in the bowl, his men on one side, and those of the enemy on the other. he then came out, and having put on the cloak of an egyptian prophet and taken an ebony rod in his hand, he returned into the chamber, and uttering words of power he invoked the gods who help men to work magic, and the winds, and the subterranean demons, which straightway came to his aid. by their means the figures of the men in wax sprang into life and began to fight, and the ships of wax began to move about likewise; but the figures which represented his own men vanquished those which represented the enemy, and as the figures of the ships and men of the host

rthrowing apep" 1 we are told not only to make a wax figure of the monster, but also to write his name upon it, so that when the figure is destroyed by being burnt in the fire his name also may be destroyed; this is a striking example of the belief that the name was an integral part of the economy of a living creature. but apep possessed many forms and therefore many names, and unless he could be invoked by these names he still had the power to do evil; the above-mentioned book 2 therefore supplies us with a list of his names, among which occur the following-"tutu (i.e, doubly evil one, hau-hra (i.e "backward face, hemhemti (i.e, roarer, qetu (i.e, evil-doer, amam (i.e, devourer, saatet-ta (i.e, darkener of earth, iubani, khermuti, unti, karauememti, p. 172 khesef-hra, sekhem-hra, khak-ab

SOLOMON

a, the latin trivia. as a subst. the neut. plur. enodia= blisters caused by walking, in theophr, sud. 15] 45. and i solomon, on hearing this, said to him "tell me how thou dost discharge forth the fire? out of what sources dost thou emit it" and the spirit said to me "from the day-star [1. for here hath not yet been found that elburion, to whom men offer prayers and kindle lights. and his name is invoked by the seven demons before me. and he cherishes them [1. or "from the orient] 46. but i said to him "tell me his name" but he answered "i cannot tell thee. for if i tell his name, i render myself incurable. but he will come in response to his name" and on hearing this, i solomon said to him "tell me then, by what angel thou art frustrated" and he answered "by the fiery flash of lightning"

rned up all the logs which we had placed in the temple of god. and i solomon saw what the spirit had done, and i marvelled. 63. and, having glorified god, i asked the dragon-shaped demon, and said "tell me, by what angel art thou frustrated" and he answered "by the great angel which has its seat in the second heaven, which is called in hebrew bazazeth. and i solomon, having heard this, and having invoked his angel, condemned him to saw up marbles for the building of the temple of god; and i praised god, and commanded another demon to come before me. 64. and there came before my face another spirit, as it were a woman in the form she had. but on her shoulders she had two other heads with hands. and i asked her, and said "tell me, who art thou" and she said to me "i am en psigos, who also ha

l art thou frustrated" but she said to me "what seekest, what askest thou? i undergo changes, like the goddess i am called. and i change again, and pass into possession of another shape. and be not desirous therefore to know all that concerns me. but since thou art before me for this much, hearken. i have my abode in the moon, and for that reason i possess three forms. at times i am magically [1] invoked by the wise as kronos. at other times, in connexion with those who bring me down, i come down and appear in another shape. the measure of the element [2] is inexplicable and indefinable, and not to be frustrated. i then, changing into these three forms, come down and become such as thou seest me; but i am frustrated by the angel rathanael, who sits in the third heaven. this then is why i s

is inexplicable and indefinable, and not to be frustrated. i then, changing into these three forms, come down and become such as thou seest me; but i am frustrated by the angel rathanael, who sits in the third heaven. this then is why i speak to thee. yonder temple cannot contain me [1. mageyom ne. 2. perhaps "the place or size of the heavenly body] 65. i therefore solomon prayed to my god, and i invoked the angel of whom en psigos spoke to me, and used my seal. and i sealed her with a triple chain, and (placed) beneath her the fastening of the chain. i used the seal of god, and the spirit prophesied to me, saying "this is what thou, king solomon, doest to us. but after a time thy kingdom shall be broken, and again in season this temple shall be riven asunder [1; and all jerusalem shall be

iven thee authority over every spirit, in the air, and on the earth, and under the earth, therefore do we also present ourselves before thee like the other spirits, from ram and bull, from [35] both twin and crab, lion and virgin, scales and scorpion, archer, goat-horned, waterpourer, and fish [1. acts ii. 1. 2. kosmokratores. cp. paul, eph. vi. 12; origen, c. celsum, viii, 58] 73. then i solomon invoked the name of the lord sabaoth, and questioned each in turn as to what was its character. and i bade each one come forward and tell of its actions. then the first one came forward, and said "i am the first decans of the zodiacal circle, and i am called the ram, and with me are these two" so i put to them the question "who are ye called" the first said "i, o lord, am called ruax, and i cause

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ull extent and rise from the earth to heaven, and then again descend to earth and combine the powers of what is above and what is below. thus you will win glory in the whole world, and obscurity will leave you at once. this is largely an invocation to anubis, opener of the way, to cause power to flow forth under the control of the children of set (so named. north solstice, 1975, michael a. aquino invoked set and receives the book of coming forth by night. empowered by this gnosis, aquino becomes a magus and founds the temple of set, which has a similar appeal to post modern magicians that set- typhon did in late antiquity. once again set, whose name means initiation, is highly honored upon this earth. september 9, 1995 under the guidance of the researchers of the orderof setne khamuast (os

on interaction and/or of events. bias indicates a tendency towards personal, and sometimes unreasoned, judgment of people, places, ideas or things. objective consciousness is a state where items are considered and understood for what they actually are. functional conscience is a very advanced state of self communication. objective consciousness must be realized before functional conscience can be invoked. it is a result of objective consciousness, but is yet a principle in and of itself apart from objective consciousness. in terms of resonance, the realization and manifestation of any degree of objective consciousness will create a harmonic, or path towards, functional conscience. functional conscience can most easily be understood as the the third person perspective that observes both the

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

one whom they serve, we who have long studied these maladjusted rulers and their psychophants need not dodge the issue. without question, a great many of the illuminati know without a doubt whom they serve: satan, also called lucifer, the devil, the adversary. their secret hand signs and grips, their symbols and their logos, indisputably prove this is so. invocation that demon principalities are invoked in the rendering of masonic signs and other magical operations by the elite is a clear indication that these men are involved in witchcraft. it is not believed that the universe is some neutral machine, operating in a non-theological, pure, mechanical manner. rather, there are believed to exist certain otherworldly spiritual hierarchies, entities that aid the elitist in creating a powerful

urally thought to possess the power to force changes in the real world. it is no accident that in the bible, the last day, endtimes world ruler and his earthly human companions are said, to worship the "god of forces" ritual ceremonies and demons of secret societies the leaders of the secret societies of the illuminati would have to be supreme dullards not to recognize the demonic forces that are invoked in the ceremonial working of the various ritual degrees. c.w. leadbetter, a 33rd degree mason and occultist who was allied with annie besant and her theosophical society in the 1920s, is just one of many masonic leaders who have acknowledged the participation of devil spirits. for example, leadbetter says that the ritual for the 30th degree brings forth an angel who is "a great blue deva o

only to a fluid, sketchy "synthesis" problems are never completely and satisfactorily resolved. the dualistic process is never ending. we are all citizens of "neverneverland" and we don't even know it. the third side to every issue here's how one illuminist philosopher, satanic priest anton lavey, explained it: there are not always 'two sides to every issue' that statement is a ridiculous slogan invoked by vested interests. in matters of significant concern, there is invariably another alternative: a third side, a satanic side 'two sides of the same coin' is what most major issues are artfully constructed to be. subsequently, the populace lives by imperceptible hobson's choices masquerading as opposing opinions. the two uppermost points of the inverted pentagram of satan represent the dua

THE BOOK OF PLEASURE

re's formula of atavistic resurgence is suggested by the fact that the hieroglyphics are usually in zoomorphic form. it is known that the priests of antiquity assumed animal-headed masks when performing rituals designed to produce magical effects; also, that when dormant forces were awakened, the magician was shaken to the very depths of his being as he manifested the atavisms that his spells had invoked. the convulsions of tibetan 'oracles; the strange phenomena of spirit possession common to most peoples of antiquity are proof of spare's theory; proof also that some cosmic forces then possesses the human vehicle and enables the magician to perform superhuman feats. the mainspring of the formula of atavistic resurgence is- as one might suppose- a form of sexual sorcery. the adepts of old

pose- a form of sexual sorcery. the adepts of old concealed the process from the eyes of the profane (i.e. those whose ineptitude would destroy them, for once these atavisms are unleashed, magical obsession occurs and there is no reversing the course of events any more than 5 one can reverse the flow of semen on the point of its leaping forth. if the magician is unable to control the power he has invoked, or if he is unable to permit its unhindered movement as it wells into consciousness, then he is literally blasted into death or insanity. the secret of this sorcery is analogous to that taught by crowley in his ordo templi orientis (o.t.o) where it was- and still is- the fulcrum of magical power and the means of gaining access to trans-human dimensions and of communicating with the denize

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

he palms up. h wand in this posture, you are standing erect with your arms relaxed at your sides. h tao in this posture, you are standing erect with your arms extended out to your sides (some times known as the cross) h goddess in this posture, you are standing erect, your face tilted slightly up, and your arms upraised in welcome. this is the posture that the witches in the craft used, when they invoked monon at the beach. h god in this posture, you are standing erect with your arms crossed over your chest, with your hands upon your shoulders, right hand-left shoulder, left hand-right shoulder (sometimes known as the star) there are other postures, but if you can master these, you will have a formidably group of skills in your ritual tool box. to master any of the above listed postures, s

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

e and groom, the linking together of two lives grew in importance to the community at large. even in the early stages of civilization, the dissolution of a marriage, especially one that had produced children, was troublesome and upsetting to the entire tribe or village. in order to help avoid a couple separating after marriage, a religious element entered the process and a divinity or a deity was invoked to help strengthen the ties that bound bride and groom. there are many different individual denominations under the general theological umbrella of christian and under the two main divisions of roman catholic and protestant. there may be many distinctive elements involved in what may be termed a christian wedding, but most of the ceremonies are similar. in most circumstances, the wedding t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

om the vantage point of an historical re-examination of events, the mau-mau was quite likely an ancient kikuyu secret society that was reactivated. the kikuyu tribe was the most populous and educated in kenya, but their culture also permitted secret societies to flourish, and there were many such groups that had been in existence since long before the europeans came to africa. the mau-mau leaders invoked the old secret society in order to stir up the kikuyu tribe to support their demands for independence and for the return of the kikuyu land that the whites had stolen over the years. what was ignored by the society fs leaders was the fact that the land occupied by the european settlers had long been designated a kind of buffer zone between the kikuyu and their traditional enemies the mazai

tong exists today as the triad tong, and the five monks who founded it, according to the legend, are known as the five ancestors. although the revolt against the emperor failed, the survivors scattered throughout china and established five provincial grand lodges, each led by one of the five monks. initiation into the triad society is based on a blood ceremony. first, the ancient five heroes are invoked by an gincense master h who offers libations of tea and wine. the candidate for initiation is challenged at the entrance to the lodge by guards carrying razoredged swords. he is allowed to enter only after answering a series of ritual questions as he crawls under crossed swords. once inside the lodge, the initiate participates in a lengthy reenactment of the traditional ordeals of the five

irit worlds, and to interpret dreams. the four main principles behind early magic remained constant throughout the evolution of magical practices: 1) a representation of a person or thing can be made to affect the person or thing it depicts. 2) once objects have been in touch with each other they continue to influence one another even at great distances. 3) an unseen world of spirit forces may be invoked to fulfill the magician fs will. 4) as above, so it is below; as within, so it is without. there is nothing in heaven or in earth that is not also in humankind. primitive animism, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy fs hair or clothing to be used in a charm against him, and invoking evil spirits to cause destruction to competing

e ages, belief in black magick and the powers of evil became so intense that the world had become a dark and shadowy place of dread ruled by satan. the sorcerers of the middle ages who practiced black magick followed to the letter the instructions recorded in the great grimoires, books filled with rites, rituals, incantations, conjurations, and evocations of demonic entities. the deity most often invoked by the dark sorcerer of medieval times to the present day is satanas, a direct descendant of the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 51 baphomet: the sabbatic goat from the 1896 edition of transcendental magic (fortean picture library) egyptian set and an alias for the persians f ahriman, the muslims f iblis, the hebre

blood, sometimes adding spices to the vital fluid. after the ceremony, the sacrificed animal is usually cooked and eaten. the traditional belief structure of the yoruba envisioned a chief god named olorun, who remains aloof and unknowable to humankind, but who permitted a lesser deity, obatala, to create the earth and all its life forms. there are hundreds of minor spirits whose influence may be invoked by humankind, such as ayza, the protector; baron samedi, guardian of the grave; dambala, the serpent; ezli, the female spirit of love; ogou balanjo, spirit of healing; and mawu lisa, spirit of creation. each follower of vodun has his or her own gmet tet, h a guardian spirit that corresponds to a catholic fs special saint. vodun has a supernatural entity that is unique among the practitione

THE GOD OF THE WITCHES

figures, butthese not proving a success the conspirators resorted to personal violence, from the effects of which thepharaoh eventually died. the conspirators were brought to justice, and the guilty were condemned to death. itis interesting to see how much less superstitious the ancient egyptians were than the medieval christians.there is no mention of the devil, no feeling that an evil power was invoked; there is none of that shudderinghorror which is so marked a feature of the christian records, and the only abusive term used is the word"criminal" applied to the convicted prisoners. there were two men concerned in the making of the waxfigures. the record of the first one states[28] that "he began to make magic rolls for hindering and terrifying,and to make some gods of wax and some peopl

57cloth in the presence of a witness, and then uttering the words "all my cross and troubles go alongst to thedoor. a modern method[54] is to walk three times round the church, and the third time to stand still in frontof the church door, and cry come out, or whistle through the keyhole.the words used for flying varied in different parts of the country, though in many cases the name of the godwas invoked. the earliest record of the flying charm is in guernsey in 1563[55] when martin tulouff heardhis mother say as she mounted her broomstick "va au nom du diable et lucifer pardessus roches etespynes. in 1586 the alsace witch, anna wickenzipfel,[56] flew on a white wand with two other women,crying as they started "thither, in the name of a thousand devils. the basque witches.[57] had severalf

on, in 1621[60 "he, thedevil, taught me this prayer, santibicetur nomen tuum. the paternoster repeated in latin was clearlyregarded as a charm of great power, for we find mother waterhouse[61] using it over her familiar "she saidthat when she would will him to do anything for her, she would say her pater noster in latin. in 1597 thename of the god was sometimes changed and the christian deity was invoked; marion grant,[62] who wasburnt for witchcraft cured sick cattle in the name of the father, son and holy ghost, and she also charmed asword by the same means. when crossing themselves the basque witches in 1609[63] repeated a prayer,which greatly shocked the inquisitor, who translates the words into french "au nom de patrique petriqued'arragon, a cette heure, a cette heure, valence, tout n

THE MARTINIST OPERATIVE GENERAL RITUAL

his famous "occult philosophy"2. during the time of the law, the ineffable name of god was composed of four letters: iod-hevau- he, in place of which and out of respect, the hebrew simply read adonai (the lord) and which is composed of aleph-daleth-nun-iod. during the time of the grace, the name of god becomes the effable pentagram iod-he-shin-vau-he which, by a mystery which is no less great, is invoked also under the name of three letters iod-shin-vau" let us note that the name of five letters is ieshouah, while that of three letters is ishouh. in his recapitulating table 'the ladder of the quinary, this famous occultist shows us that ieshouah is a synonym of elohim (aleph-lamed-he-iod- 1 martinisme& franc-maconnerie, paris, 1899, page 98. 2 cologne edition, 1533, book 2, chapter vii. 4

the sandals: use the above formula replacing the words 'alb 'cordelier, robe, by the word 'sandals. sanctifying the operational cloth and the place, or the premises to be used for the operation: o lord, my power is in thy name, etc. etc. deign, o lord, almighty and eternal god, although heaven and earth cannot contain thee, to take a dwelling here below where thy divine name is being incessantly invoked. we beseech thee, by the intercession of the merits of thy angels and thy saints, deign to visit this operational place and this cloth. look upon with merciful and benevolent eye, deign by infusion of thy grace to preserve them from any defilement, to preserve them pure and without any stain. thou, who hast answered the vows of thy servant david by making his son solomon complete the works

n of my spiritual being. i conjure thee by the name of god of mercy to come to the aid of my soul always whenever it will be in danger of yielding to the evil, whenever it calls thee by its sighs, desires and its meditations, whenever it becomes hungry and thirsty for counsel, learning or understanding. help me then, o my guardian, to obtain the help and protection of the patrons whom i have just invoked, as well as the submission of the spirits who still remain to be invoked in the operation. by ieshouah, our lord, amen. operator remains silent for a while and then throws rather a large quantity of incense into the censer. he will now pray for the diffusion of the martinist doctrine over the whole world: deign, o almighty and eternal god, thou who deigned to reveal thine glory to all nati

that subsists by itself, a separate or distinct thing. 9 psalm 133 used to be recited aloud by the knights of the temple at each reception inot the order. it still appears in the rituals of arming of the different chivalrous orders, protestant, catholic or masonic. 28 zion; for there the lord commanded the blessing, even life for evermore. operator now dismisses the celestial spirits which he has invoked during his operation: celestial spirits who assisted us, we thank you. may there be always peace of god between you and us. deign to continue to assure me, as well as my brothers, of your holy and understanding protection. may we be always- you and myself- forever, inscribed in the book of life. by ieshouah, our lord, amen. operator replaces the lid of the censer and then extinguishes the

THE MIDDLE PILLAR

which are not required. by means of vibrating certain sonorous sounds called anciently divine names, whilst tracing certain lineal figures both in the air and within his imagination, he is enabled to project them from him. with the projection outwards, and assisted by the increased flow of libido, they may be disintegrated by him. other forces, archetypes of the deeper levels, are formulated and invoked to assist in so difficult a task. the entire ritual, properly performed, is one calculated to lead the student slowly but gradually towards the heights envisaged by the system. the most important routine method of spiritual development in the entire magical system is, in my estimation, the third exercise in my classification. if the student remembers the tree of life he will see that the m

dawn. 13. see regardie's revised middle pillar ritual for 04 in part two, chapter ten. 14. regardie strongly advocated the idea of self-initiation, particularly in those cases where it was not possible to find a local temple of duly qualified initiators. 15. the eastern chakra system is fully described in part two, chapter eight. 16. according to golden dawn tradition, the highest must always be invoked first-the highest divine name, followed by archangels, angels, and finally elemental rulers and spirits (in principle h s can be compared to a military chain of command. if you want something to get done, you must contact the hghest ranking officer, who then delegates the work down to officers of lower rank) 17. some middle pillar healing techmques are given in part two, chapter ten. 18. r

ine and are linked to the endocrine glands and nerve centers, the sephiroth have little correspondence with the inner organs and are located on the midline of the body. the colors assigned to the sephroth are also much different from those of the chakras.2 furthermore, the chakras are activated from the lowest to the highest, the exact opposite of the western system in which the highest is always invoked first. in many ways, the middle pillar exercise is a much safer practice than the eastern techruque of activating the chakras through kundalini yoga, which requires a competent instructor to teach it properly. in kundalini yoga, it is possible for the student to activate more power than he or she can safely handle, resulting in a shock to the psychic mechanism. this is not true of the midd

y. nearly all of the hebrew angelic names end in the suffixes "el" or "yah" this indicates that they are "of god" raphael "the healer of god" is assigned to air. gabriel "the strong one of god" is assigned to water. michael "he who is like god" is assigned to fire. uriel "the light of god" is assigned to earth.3 while the pentagrams are drawn for the purification of the circle, the archangels are invoked to consecrate the circle with the forces of the divine light. before me, raphael, behind me, gabriel, on my right hand, imichael, on my left hand, uriel. then comes the statement "for about me flame the pentagrams, and in the column shines the six-rayed star (refer to chapter three, endnote 20) the six-rayed star is the hexagram or "star of david" whch is the star of the macrocosm or "grea

he boundary of one's imagination. consecration of talismans one of the most unique methods of using the middle pillar exercise that was developed by regardie was as a tool for consecrating talismans. this method requires that the magician first activate the spheres within his or her body. then, employing mental focus and rhythmic breathing, the magician can charge the talisman by transferring the invoked energy into the talisman. talismans dedicated to a specific purpose can be "fine-tuned" by projecting energy from the corresponding sephirah (and its appropriate color) within the body. healing rituals it can be said that the middle pillar exercise is by its very nature a ritual for self-healing. regular performance of this ritual, like the practice of the relaxation rites previously menti

THE NECRONOMICON SIMON VERSION

two dragon currents, male and female, gives the researchers a more complex picture. the green dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the

back from my body (note: the original translator had noted the resemblance between the greek word for lors, kurios, and the sumerian word for mountain, kur, and for a type of underworld, chthoic, monster which is also called kur and which refers to the leviathan of the old testament. also, in this particular conjuration, the word for mountain is shadu- shaddai? the old serpent kur is, of course, invoked every day by the christians: kyrie eleison) common sumerian words and phrases in english sumerian english akhkharu vampire alal destroyer alla xul evil god barra! begone! dingir xul evil god edin na zu! go to the desert (a form of exorcism) gelal incubus gigim xul evil spirit gidim xul evil ghost idimmu demon idpa fever kashshaptu witch lalartu phantom lalssu spectre lilit succubus maskim

e translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and demons identified within have probably not been effectively summoned in nearly six thousand years. ordinary exorcisms and banishing formulae have thus far proved extremely inadequate: this, by

the barriers, waiting for sacrifice. and the watcher aloft the sword of flames, and even the elder gods are awed thereby. and sometimes the watcher appears as a man in a long robe, shaven, with eyes that never lose their stare. and the lord of the watchers dwells, it is said, among the wastes of the igigi, and only watches and never raises the sword or fights the idimmi, save when the covenant is invoked by none less than the elder gods in their council, like unto the seven glorious aphkhallu. and sometimes the watcher appears as the enemy, ready to devour the priest who has erred in the incantations, or omitted the sacrifice, or acted in defiance of the covenant, for which acts the very elder gods cannot forbid that silent race from exacting its toll. and it is said that some of that race

k pirik ba firik firik be ninib ninib ba adu en i iaiaiaia! kur bur ia! edin ba ega erim ba egura e! e! e! ia ia ia! ekhi iak sakkak ekhi azag-thoth ekhi asaru ekhi cuthalu ia! ia! ia! what spirits may be useful in the ceremonies of calling, any type of spirit may be summoned and detained until it has answered your questions or provided you with whatever you desire. the spirits of the dead may be invoked. the spirits of the unborn may be invoked. the spirits of the seven spheres may be invoked. the spirits of the flame may be invoked. in all, there may be one thousand-and-one spirits that are of principal importance, and these you will come to know in the course of your experiments. there are many others, but some have no power, and will only confuse. the best spirits to summon in the earl

THE PATH OF KABBALAH

to rosh desag. the nitzozim (sparks, parts of returning light, the broken screen) fell into the broken vessels that have lost their screen and returned to the will to receive in order to receive. it is called that they fell to the place of bya, below parsa. the difference between the refining of the partzuf by the beating (bitush) of the inner and surrounding lights and the refining of the lights invoked by the breaking of the vessels, is that after the breaking, the vessels have to be corrected first, and only then new zivugim (couplings for production of new partzufim or reception of light) can be carried out for the purpose of the production of new partzufim, meaning to their filling with light. the rosh of the world of nekudim intended to receive the entire light of the purpose of crea

THE SHADOWED ONES

oes shamsiel carry forth the weapons of the sun and the very pretense of azazel let the fires which envelope him be given freely as a gift to the wise. by the east shall then lucifer-azazel be called forth, who is azal ucel the bringer of light. by the blood baptized vessels of the skull and athame of cain does the prayers awaken a new calling .a new voice shall be heard in the distance and light invoked winds of the waking dream. the north east does lilith come forth, the bride of lucifer who is of both darkness and the bringing and going of the sun. she walks in the darkness of two worlds, of lilim and those beasts and succubi who drink the blood of life, of gray shades which answer her call, of the blood of the moon which hearkens to the waters of which she has slept. the dragon of fire

THE SIGIL OF ADVERSARY

botd/toph sigil illustrated by soror azhdeha iii, botd/toph the twelfth is when the demon of the noon tide sun comes forth from the desert, shaitan. this sigil is the empowerment of the fiery will and that of the other demon of the noon hour, keteb. used in daylight initiation rites focusing towards the eye of set-heh, the fire of iblis, shaitan. the sigil may be scribed alone on a parchment and invoked at the noon day when the sun 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

THE WITCH CULT OF ZOS VEL THANATOS

th atavistic resurgence has proved well linked with the zos kia cultus. atavisms are a resurgence of characteristics which have elapsed many generations. it is also possible to connect with pre-human embodiments through such elementals. atavisms exist in the deepest recesses of the mind and often are characterized as half beast, half man. such creatures do not emerge spontaneously; however can be invoked through several methods of automatic "shamanism" and focus pathworkings. an article by kenneth grant published in cavendish's "man, myth and magic" further delves into examples of aos and his magickial abilities "spare's 'formula of atavistic resurgence' was based on the use of symbolic pictures, which gave a visible form to various atavistic urges and desires deep within the mind. he clai

THE ABYSS AND TABAET

ion to thee and affection to myself. initiation into the path of magick is that of the illumination of clay by the gods of the leviathanic path, when dreaming and desired spirit enter flesh and manifest their own journey upon the path of the dragon. in the circle of evocation does the devil embodied awaken, it is the mirror of the creation of the initiate. no matter of which name is the adversary invoked, the shadow encircles the body and soul to reveal the blackened fire of life itself, the very essence illuminated. to walk upon the left hand path is to sip from the venom d cup of the serpent, to move against the sun by the way of lilith and hecate, to listen to the ancient lore of the watchers, to empower their fall and rise through the body of the initiate. the left hand path will becom

ond worn-out christian- and hebrew-based demonology in search of black magick inspiration that marks his work as unique. here, forbidden heresies of millenia-old zoroastrian thought reveal their diabolic secrets to the sorceror. finally, the last part of the tome has chapters on sethanic and angelic magick, in which the primal force of set typhon and the infamous watchers of the book of enoch are invoked for cosmic diabolism, and several new and strange sex magick rites of the left hand path are revealed. this totally unique, enormous tome, available now! liber hvhi magick of the adversary michael w. ford isbn: 1411660862 order from: http//www.lulu.com/content/188673 http//www.amazon.com http//www.borders.com liber hvhi, the awaited grimoire of the luciferian path is now published containi

THE BOOK OF GATES

the form of an aged man, leaning heavily on a stick which he grasps in his right hand. 2. four male beings who are lying prostrate on their backs. 3. twenty male beings, with their backs bowed, and their arms tied together at their elbows behind their backs. the our beings are described as "the inert" and the twenty as "the apostates of the hall of ra, who have blasphemed ra upon earth, who have invoked evils upon him that is in the egg, who have thrust aside the right, and have spoken words against khuti" click to view the inert apostates and blasphemers of ra. the text referring to the inert and the apostates reads- p. 97 "tem worketh on behalf of ra, glorifying the god, p. 98 and singing praises to his soul, and distributing evil things to his enemies [he saith-'the word of my father r

THE SECRET RITUALS OF THE OTO

tors could cause him to utter a cry of pain, much less to recant. on the 14th day of march 1314, he was bound to a stake surrounded by combustible materials, and the file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (6 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. torch of the executioner applied (done (see diagram) with his last words he invoked vengeance on his murderers, who died within a year and a day, as you shall do if you ally yourself with tyranny and superstition (can. released) sir knight, roll on the ground these emblems, and cry: down with tyranny! down with superstition (done) the vengeance of the order was executed even sooner upon the traitors, who were stabbed in the throat within a fortnight of the murder of our m

12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. of virgins singing praises among the flames of glory wherein the lord hath opened his mouth; whose works shall be a song of honour and the praise of your god in your creation! xiii of damnation remember, dearly beloved, perfectly illuminated adepts of this secret areopagus, that from the beginning of all, the vows of your initiation have invoked upon you the most fearful penalties of disobedience. for as soon as ye erect any natural and common thing into a formula of magick, so soon do ye excite also the contrary current. thus while every child reads and speaks freely of the pillars of the temple of king solomon by name, the mason dare not so much as letter them without precaution. and while the private man may speak evil of the k

hild reads and speaks freely of the pillars of the temple of king solomon by name, the mason dare not so much as letter them without precaution. and while the private man may speak evil of the king, and blaspheme god without risk, yet the servant of the king, and the minister of god, must cloke (sic) themselves with reverence, even though it be not in their hearts, for this reason, that they have invoked the king, and god, as sword and shield of their own authority. to you, then, if you have dared to use this force of the holy phallus, is its abuse fatal and deadly. to the man of earth it matters but little if he suffer nocturnal pollution, or indulge in wantonness; to you that are adepts it is ruin absolute. for all that force which passeth from under your control, unless so directed and

or seven times on every day. outside which great circle let the woman never go. let the mind of the woman be strengthened to resist all impression, except of the spirit desired. let the incense of this spirit be burnt continually; let his colours, and his only, be displayed; and let his shapes, and his only, appear so far as may be in all things. further let him be most earnestly and continually invoked in a temple duly dedicated, the woman being placed in a great triangle, while thou from the circle dost perform daily the proper form of evocation to material appearance. and let this be done twice every day, once while she is awake and once while she is asleep. v and let the quickening be a feast of the reception of the spirit. henceforth ye may omit the banishings. vi and during the rest

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ndit& omnes magnus alit, magno commixtus corpore, foetus.4 ther and water are here introduced by the poet as the two prolific elements which fertilize the earth, according to the ancient system of orphic philosophy, upon which the mystic theology was founded. proserpine, or perstfonieia, the daughter of ceres, was, as her greek name indicates, the goddess of destruction, in which character she is invoked by althaea in the ninth iliad; but nevertheless we often find her on the greek medals crowned with 1 see s. c. marcian, and the medals of gela and agrigentum. 2 as in the word epidoutoj, usually written by him epigdoutoj. 3 see plate viii. 4 georgic. lib. ii, v. 324. of priapus 73 ears of corn, as being the goddess of fertility as well as destruction. 1 she is, in fact, a personification o

he third of the gods at upsala was fricco [another form of the name, who bestowed on mortals peace and pleasure, and who was represented with an immense priapus, and he adds that, at the celebration of marriages, they offered sacrifice to fricco.1 this god, indeed, like the priapus of the romans, presided over generation and fertility, either of animal life or of the produce of the earth, and was invoked accordingly. ihre, in his glossarium sueco-gothicum, mentions objects of antiquity dug up in the north of europe, which clearly prove the prevalence of phallic rites. to this deity, or to his female representative of the same name, the teutonic venus, friga, the fifth day of the week was dedicated, and on that account received its name, in anglo- saxon, frige-d g, and in modern english, fr

n saint, under the name of ters, a word the deriviation of which appears to be unknown, but which was identical in meaning with the greek phallus and the latin fascinum. john goropius becan, who published a learned treatise on the antiquities of antwerp in the middle of the sixteenth century, informs us how much this ters was reverenced in his time by the antwerpians, especially by the women, who invoked it on every occasion when they were taken by surprise or sudden fear.3 he states that if they let fall by accident a vessel of earthenware, or stumbled, or if any unexpected accident caused them vexation, even the most respectable women called aloud annos poenitat, unum ex his pane et aqua. cum sanctimoniali per machinam fornicans, annos septem poenitat, duos ex his in pane et aqua. collec

TYSON DONALD NEW MILLENNIUM MAGIC

ir. yet why not start the line from the point of earth? because invocation is presumed to proceed in a down- ward direction? the line between air and water is horizontal, neither up nor down. the logic seems to be that it is at least closer to a downward-pointing seg- ment than to one that points up, which is undeniable yet somehow unsatisfactory. in this traditional golden dawn system, spirit is invoked by beginning a pen- tagram at the fire point and drawing the line first to the point of air (called the active invoking pentagram of spirit) and then by drawing a second pentagram beginning at the point of earth and proceeding to the point of water (called the passive invoking pentagram of spirit. neither of the initial segments points toward spirit, therefore contradicting the rationale b

a pen- tagram at the fire point and drawing the line first to the point of air (called the active invoking pentagram of spirit) and then by drawing a second pentagram beginning at the point of earth and proceeding to the point of water (called the passive invoking pentagram of spirit. neither of the initial segments points toward spirit, therefore contradicting the rationale by which elements are invoked in this system. drawing a iine pointing toward spirit is impossible since the seg- ments from fire to spirit and earth to spirit are taken up in banishing the influ- ences of fire and earth respectively. this clumsy system is both illogical and unnecessary. fortunately, it may be readily dispensed with since it has no claim to ancient authority. here follows a more logical system for invok

ments through drawing the pentagram. it was created by the author independently around 1983 for use in his own ritual work. a short time after the first edition of this work appeared, it was pointed out that the identical system was being taught by the occult organization aurum solis? which evidently felt the same need for a more rational method of using the pentagram. 1) elemental force is to be invoked by drawing the pentagram in a clockwise direction. 2) elemental force is banished by drawing the pentagram in a counter- clockwise direction. 3) the line of the pentagram always begins and ends at the element under consideration. these three simple rules are all that is necessary to rationalize the drawing of the pentagram. it is the circular motion of the line, mentally pictured and wille

d. the counterclockwise motion on the triangle of the planet in question suppresses the powers of that planet, while the clockwise motion on the reflected triangle encourages the powers in opposition to the banished planet. the traditional golden dawn method of invoking the center point of the hexagram involves drawing six separate figures.1260 this is unacceptably cumber- some. mercury is better invoked by drawing both the triangle of the sun and that of the moon clockwise, thereby calling forth their balanced forces. the invoked sun and moon in a single figure well represent the harmony of mercury. banish- ing is done by tracing the triangles of the moon and then the sun counterclock- wise in the air. the unicursal hexagram has neither a clockwise nor a counter-clockwise direction of mot

slowest planet, saturn, was thought to be the farthest away from the earth, while the planet (really a satellite) that moved quickest against the backdrop of the fzed stars, the moon, was believed to be closest. this observation was not very accurate. in fact, venus comes closer to the earth than mercury, and mars is near- er the earth at opposition than the earth is to the sun. any planet may be invoked by drawing the heptagram clockwise, starting and ending at the point of the planet, and banished by drawing the heptagram coun- terclockwise, also beginning and ending at the planet. the heptagram is more use- ful for physical magic than the hexagram because the heptagram is dynamic and active, whereas the hexagram is balanced and to some extent static. traditionally the magic under a part

TYSON DONALD SOUL FLIGHT

ad with him a great golden topaz set in a calvary cross of six squares, made of wood, and painted vermillion, which was engraved with a greek cross of five squares charged with the rose of 49 petals. he held this, as a rule, in his hand. after choosing a spot where he was not likely to be disturbed he would take this stone and recite the enochian call and, after satisfying himself that the forces invoked were actually present, made the topaz play a part not unlike that of the looking glass in the case of alice (he had long learned not to trouble himself to travel to any particular place in his body of light. he realized that space was not a thing in itself but merely a convenient category-one of many such-by reference to which we can distinguish objects from each other) frater 0. v, the sc

dead grass and a few dying trees in the distance that grow along the bank of a poisonous river. the ruling intelligences of the trump are the three moires, or fates, who determine the length of human existence-klotho who spins the thread of life, lachesis who sustains it, and atropos who cuts it. they cannot be prevailed upon to extend the term of existence but may reveal some of its mysteries if invoked by name. 214 soul flight xiv temperance hebrew letter: samekh (tent prop) correspondence: sagittarius path: twenty-ffth an androgynous angelic figure stands at the margin of a pool, measuring the contents of one cup into another, so that the liquid makes a diagonal stream between the vessels. his--or perhaps it is her-attention is raptly focused on the task to avoid spilling even a single

le approach the edge to drink. the water remains pure thanks to a stream that flows in and flows out. if you explore this landscape, you will find the farming folk pleasant and cheerful. the ruling intelligence of the trump is eirene, one of the horae, the greek goddess of peace to whom were made bloodless sacrifices. her open-air shrine is not far from the pond, containing her stone statue. when invoked by name and asked a question, she may respond with a nod to answer in the affirmative. xv the devil hebrew letter: ayin (eye) correspondence: capricorn path: twenty-sixth masquers come dancing through the town street in the darkness, flaming torches in their hands, their bodies painted and their faces masked so that they resemble the demons of the infernal regions. the central piece in the

ed the spirits receiving the offerings to obtain them, which otherwise they could not do. the magician's conceptualization of the offerings created the offerings on the astral level. in a ritual of egyptian oil divination recorded centuries ago on a papyrus manuscript, the magician tells the young boy who acts as his seer to instruct the god anubis to bring in offerings for the other gods who are invoked: you say to the boy "speak to anubis, saying 'bring in a table for the gods, and let them sit" when they are seated, you say "bring in a [jar of] wine, broach it for the gods; bring in some bread, let them eat, let them drink "let them eat, let them drink, let them pass a festal day" when they have finished, you speak to anubis, saying "dost thou make inquiry for me" if he says "at once" y

n the offering which he himself was forced to prepare, the magician tells the boy to command the spirit by various names of powerthe first being the name of the magician, who is the boy's master, then by the master of the spirit, and finally by the king of the astral world within which the spirit resides. these names are not given in the ritual, presumably because they are specific to each spirit invoked, but during the practice of the ritual they would be voiced by the young seer. the use of compulsions i have quoted from these two rituals, one egyptian and the other babylonian, in order to show that this sort of astral offering was not unusual, but was a normal part of astral magic in ancient times. in my opinion, the second ritual suffers from a lack of good etiquette toward the spirit

TYSON DONALD THE MAGICAL WORKBOOK

to awake the corresponding charging an object 103 forces of the name in the outer world. standing with arms out in the form of a cross, when the breath has been imaginatively sent to the feet and back, bring the arms forward in "the sign of the enterer" while vibrating the name out into the universe. on completing this, make the "sign of silence" and remain still, contemplating the force you have invoked. note that in the original golden dawn technique the name of power is vibrated mentally in the heart and the feet while the full inhalation of breath is retained in the sign of osiris slain. the purpose of the double mental sounding of the name is to create a resonant pulse chat will rebound from the feet out through the lungs on the breath. the sign of apophis is not used at all, but the

sed 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 proceed clockwise; to banish an element, began at the point of that element and proceed counterclockwise. that is all there is to it-elemental spirit is invoked by a single pentagram, and banished by a single pentagram, in the aurum solis method. this modern method makes so much good sense, and is so easy to remember and use, it has been years since i have bothered to employ the golden dawn technique for invoking or banishing the elements. however, no one can claim to understand western magic without a perfect knowledge of the golden dawn method

or contradictory influences without sending away any benevolent influences that may be present. a ritual of cleansing often involves deliberate acts of banishing. for this exercise, a simple astral circle is projected around the room in one continuous action, without pausing at each quarter to inscribe a pentagram upon the air in the usual golden dawn manner. the guardians of the quarters may be invoked if desired, but this is not strictly necessary. a new ritual element is introduced, the opening declaration of intention and the closing declaration of fulfillment. these declarations may be voiced at the beginning and end of the entire ritual process, or they may be spoken at the beginning and end of the actual work that forms the heart of the ritual. i have chosen the latter course to il

tend to fall downward. the spirit pentagram that accompanies them is the equilibrated passive invoking pentagram of spirit. note that its first line segment extends upward from the point of passive earth to the point of passive water. as a result of the placement of the spirit pentagrams, there is a passive and an active equilibrated pentagram of spirit on each axis of the magic circle. spirit is invoked on all four quarters, but on the east and south it is projective spirit, and on the west and north it is receptive spirit. specific physical gestures were employed in the grade rituals of the golden dawn. the signs of the four so-called elemental grades appear in this pentagram ritual. the grade of theoricus relates to air, that of philosophus to fire, that of practicus to water, and that

d be accompanied by its specific titles, offices, and associations, and that a spirit is ruled by the authority of the divine and angelic names that are set over it-spirits of water are ruled by the divine names presiding over water, and by the angels of water, for example. a name of power can only be used effectively by a ritualist if the angelic or divine quality signified by that name has been invoked. the magician must become shaddai el chai before he or she can rule lower spirits by the authority of shaddai el chai. this is why the exercise of evocation contains within it an invocation. those familiar with my writings will know that i have objections to some of the forms of the divine names used by the golden dawn. however, to avoid confusion for beginners new to occult correspondence

TYSON DONALD THE POWER OF THE WORD

ritual of the kabbalistic cross, which is used in golden dawn magic, relies on a prayer of purification found in the old testament that is extremely ancient and very powerful. it is an adaptation of psalm 51. the psalms have been used in ritual magic for thousands of years, particularly by kabbalists. the cross itself is based upon the structure of the tree of the sephiroth, which is symbolically invoked and taken into the body of the ritualist, so that the ritualist becomes the sacred tree. stand facing the south on an open floor where you will not be observed or interrupted. stand with your back straight and your feet together, your hands at your sides. allow yourself to become inwardly tranquil. when you feel an inner peace, raise your hands before your heart and clap them three times t

y lord and king. i invoke and summon thee into my flesh. i invoke and summon thee into my heart. i invoke and summon thee into my mind. i am become thee, mighty uriel (or michael, etc, ruler of the east and lord of the earth. look with favor upon this ritual of baptism through mine eyes and ensure its fulfillment. amen. feel yourself pervaded by the elemental nature of the guardian angel you have invoked into your being. uriel will be strong and deliberate. michael will be forceful and hot. gabriel will be loving and mild. raphael will be quick and perceptive. take up the ring from the altar and hold it high above the flame of the candle in both hands with the banner upon its bezel facing upward. speak the words: angels and spirits of god, bear thee witness. i hereby cleanse, consecrate, a

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

ay use them for the brilliance and glory of their desire and to his eternal glory" 7. drink a pledge to yourself of a deed to be done. herein lies the magic of this rite, through the great exaltation/invocation which you have just done, you've reached a state of changing that which is coming into being. by stating the deed you intend to accomplish, you are bringing to bear the very force you have invoked against the resistance of the world in the direction of your goal. this goal should be a real measurable goal that furthers your being. this isn't praying to somebody somewhere to send you something somehow- this is you directing the forces that are within and beyond you to further your own self. this is an extension and magnification of you! an example would be "i setnakt do raise this ho

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

drive out the devil. this envoy arrived in egypt in the summer of the twenty-sixth year of the reign of rameses ii, and found the king celebrating a festival in thebes. when he heard the petition of the envoy, he went to the temple of khensu nefer-hetep "a second time"[fn#38] and presented himself before the god and besought his help on behalf of his sister-in-law [fn#38] thus the king must have invoked the help of khensu on the occasion of the visit of the first envoy. then the priests of khensu nefer-hetep carried the statue of this god to the place where was the statue of khensu surnamed "pa-ari-sekher" i.e, the "worker of destinies" who was able to repel the attacks of evil spirits and to drive them out. when the statues of the two gods were facing each other, rameses ii. entreated kh

o hath done this to me. i have never before felt any pain like unto it, and no pain can be worse than this [is. i am a prince, the son of a prince, and the divine emanation which was produced from a god. i am a great one, the son of a great one, and my father hath determined for me my name. i have multitudes of names, and i have multitudes of forms, and my being existeth in every god. i have been invoked (or, proclaimed) by temu and heru-hekennu. my father and my mother uttered my name, and [they] hid it in my body at my birth so that none of those who would use against me words of power might succeed in making their enchantments have dominion over me.[fn#68] i had come forth from my tabernacle to look upon that which i had made, and was making my way through the two lands which i had made

WESTERN MANDALAS OF TRANSFORMATION SR AL

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

amount of versatility and creativity can be employed using the various symbols, numbers, and letters given in the charts in this book, but there are certain divine names that should be on every talisman. the magician knows that these are symbolic designations of divine qualities and powers: 1. the words "in the name of" followed by one of the names of god, i. e, by referring to the sephira being invoked (see page 25. this could be written in english or abbreviated in the hebrew form (mshb. the sigil of the divine name taken from the rose could also suffice. if the former method is used, the words could be written around the rim, leaving the inside blank for the rest of the design. 2. the name of the archangel associated with the sephira, and again, either the name or the sigil could be us

em in their current format. although they may be inscribed on a talisman with no additional adornments, magical squares, or kameas, are used primarily to create seals and sigils, or sacred signatures. numbers are the primary blueprint of the sphere or planetary energy. when sigils are traced through a kamea, connecting specific planetary numbers, they draw out the particular planetary power being invoked. if one traces a sigil of one's own name (and one's magical name, or h. g. a) on the kamea, one begins to instill the force behind the magical field of the planet in one's own aura. the correct way of tracing sigils is given in the next section. 53 there is no science that teaches the harmonies of nature more clearly than mathematics, and the magic squares are like a magic mirror which ref

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

the holy one, blessed be he, created in his world, he gave its name in accordance with its matter 142 chapter four [inyano, as it is written, whatever adam called each living creature, that would be its name (gen 2:19, that is, its very being was in this way [hu gufo hawei kakh. whence do we know that its name was its very being [di-shemo gufo hawei? as it is written, the name of the righteous is invoked in blessing, but the name of the wicked rots (prov 10:7. does his name rot? rather his being [gufo. here also [the name] is its very being [hakha nami gufo. what is this like? the root of the tree [shoresh ha-ilan, and the root of the tree is bent [me uqam. the second shin [in the word shoresh, what is its function? to teach you that if you take a branch and plant it, the root will return

ncealment that is concealed in the aspect of the divine potency that sustains the world and it is garbed in many and abundant garments, for [the word] olam is from the term he elem, as is known. for a more contemporary articulation of habad acosmism, see menachem mendel schneersohn, torat menahem: derushei hatunah, p. 36: this is [the meaning of] he planted a tamarisk [at beer-sheba, and there he invoked the name of the lord, the everlasting god [wa-yiqra sham beshem yhwh el olam (gen 21:33, for the world [olam] and divinity [elohut] are one, for the world is nature [teva, but the truth is that nature itself is divinity, and this is [the import of] and there he invoked the name of the lord, the everlasting god, yhwh and elohim are wholly one, as yhwh is disclosure and elohim is numerically

WORKING CEPHALOEDIUM VERSION 1

earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particula r to finish the comment and to publish the book as therein commanded. first the refore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alpho nse louis constant with the card `the devil. i will therefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colou rs and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he st ood in the 6th degree of th

ole working time exclusively to the completion of my comment on "the book of the law" 2. i, etc, as before etc. swear: that as soon as the comment is ready, i will take the book& cause it to be printed, bound& issued in the manner ordained in the book itself, though i leave myself without money to buy my next meal to these oaths, i called nuith! hadith! ra hoor khuit! as witnesses thereof. i then invoked aiwaz to aid me to keep them& in all other ways soever to forward the work. 2.20 a.m- i therefore open my ms. of the comment. dec. 15. we seem to have been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to

WORKING CEPHALOEDIUM VERSION 2

g earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particular to finish the comment and to publish the book as therein commanded. first therefore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alphonse louis constant with the card `the devil. i will therefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colours and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he stood in the 6th degree of the s

ole working time exclusively to the completion of my comment on "the book of the law" 2. i, etc, as before etc. swear: that as soon as the comment is ready, i will take the book& cause it to be printed, bound& issued in the manner ordained in the book itself, though i leave myself without money to buy my next meal to these oaths, i called nuith! hadith! ra hoor khuit! as witnesses thereof. i then invoked aiwaz to aid me to keep them& in all other ways soever to forward the work. 2.20 a.m- i therefore open my ms. of the comment. dec. 15. we seem to have been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

self sacrifice, so that he shall shrink not in the hour of trial, but that thus; his name may be written on high (that is, the divine name formulated in him may be brought up, as it were, to the heights "and may stand in the presence of the holy one (which genius will be a might angelic power, and in a form far different from the petty personages we are here "in that hour, when the son of man is invoked before the lord of spirits, and his name, in the presence of the ancient days" this will be the synthetical form of the son of man, the ben adam, who is the synthesis of the ruach of the universe: in other words, the allusion is to the great god of the world of yetzirah or the microprosopus, the son of the first adam when he is invoked before the lord of spirits, which can but be in kether

1 10 INITIATION CEREMONY

salt before the tablet of the north. hiero: leaves his place and goes to north. he stands facing the center of the tablet of the north. kerux: falls in behind hierophant. hiereus: moves to the right of hiero. heg: moves to left of hiero. stol: falls in behind hiereus. dad: falls in behind hegemon. all officers face north. hiero: makes sign in front of, and concentric with tablet of the north, an invoking pentagram of earth, saying: hiero: and the elohim said, let us make adam in our image, after our likeness and let him have dominion over the fish of the sea and over the fowl of the air and over the cattle and over all the earth, and over every creeping thing that creepeth over the earth. and the elohim created eth ha-adam in their own image, in the image of the elohim created they them

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

not loudly enougli proclaimed in those imperfect and defective sketches by a ptoman stranger? when he expressly tells us of a deus terra editus, of heroes and descendants of the god (plures dco ortos, of the god who rules in war (velut deo imperante, of the names of gods (deorum nominibus) which the people transferred to sacred groves, of the priest who cannot begin a divination gods. 103 without invoking the gods (precatus deos) and who regards himself as a servant of the gods (niinistros deorum, of a regnator omnium dens, of the gods of germany (germaniae deos in aspectu, hist. 5, 17, of the diis patriis to whom the captured signa eomana were hung up (ann. 1, 59; when he distinguishes between penetrates germaniae deos or dii penatcs (ann. 2, 10. u, 16, communes dii (hist. 4, 64, and conj

3 8 INITIATION CEREMONY

e sun. hiero: gives one knock. all rise and face east. hiero (knocks) let us adore the lord and king of water. elohim tzabdoth, elohim of hosts, glory be unto the ruach elohim who moved upon the face of the waters of creation. amen all salute. hiero: quits his throne and proceeds to the west. gives one knock. all face west. hiero: standing before the tablet of water, he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and the elohim said, let us make adam in our image, after our likeness, and let them have dominion over the fish of the sea. in the name of el, strong and powerful, and in the name of elohim tzabaoth, spirits of water adore your creator. hiero: taking cup of water from before tablet and making therewith the sign of the eagle in the air be

4 7 INITIATION CEREMONY

27th path allude? hiereus: to the reflection of the sphere of mars. hiero (knocks) all rise and face east. hiero: let us adore the lord and king of fire. hiero: tetragrammaton tzabaoth. blessed be thou, the leader of armies is thy name! amen. all salute. hiero: quits his throne and proceeds to south and knocks. all face south. hiero: stands before the tablet of fire. he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and elohim said, let us make adam in our image after our likeness, and let them have dominion. in the name of elohim, mighty and ruling, and in the name of tetragrammaton tzabaoth, spirits of fire, adore your creator. hiero: takes the incense from before the tablet, and making therewith the sign leo in the air before it. hiero: in the nam

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

common in our modern stressful lives. but they are naturally generated, for example, when you daydream, or sit by a fountain and let the rushing water fill your mind, or gaze into a candle flame, or have a lavender- or rosescented bath. compare these with the traditional routine preparations of fasting and ritual bathing of practitioners of the craft and you begin to see why these are important. invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of preparing your magical tools and, in more formal magick, casting a circle- these are all ways of marking the limits of the everyday world and the entry into this magical space in which all the normal laws are suspended. there are many ways of reaching this state, techniques to still inner

very year as a child in a basket, representing the seed corn. he was the greek god of fertility, ecstasy and wildness, who bestowed great abundance on his followers; his cult performed savage rites at eleusius where human flesh was eaten as the bread of life. not an easy deity to use, without great experience and restraint, as the excesses carried out under his name need to be kept in check while invoking the free spirit and the renewal of life. he is potent for breaking away from destructive situations or, ironically, bad habits such as alcohol. osiris osiris became one of the most important and popular gods in ancient egypt, mainly because he promised non-royal believers that resurrection and salvation from death were for everyone, poor as well as rich. originally he was identified with

r sweet dreams* if you wish, add at this stage any essential oil you are using, naming it as part of the cumulative chant* place about a tablespoon of the herb or herbs in your ready-stitched sachet, or in the centre of the cloth to be tied. use more for a larger sachet, but remember that it is best to under- rather than overfill. as you add the herbs, repeat your chant about the energies you are invoking in the herbs* close the sachet or tie the material in three, six or nine consecutive knots of a natural twine or ribbon, seeing your energy and healing bound in the knots. as you tie your bag, visualise yourself- or the person, animal or place that the sachet is intended to heal- fully restored, as you chant: three knots i bind, three knots i wind, love, health and tranquillity. three mor

ing. it can be used to draw pentagrams in the air at the four quarters and it can also be used for drawing an invisible circle when you are working on carpet or another fabric that cannot be physically marked. in some traditions, the wand is a tool of air and so this and the athame, or the sword, are fairly interchangeable. however, the wand seems more effective for casting and uncasting circles, invoking quarters and closing power. it is also particularly good for directing energies in rites of love, healing, fertility, prosperity and abundance. symbols of magick although you can carry out rituals using absolutely anything, you may like to create a special set of symbols for a variety of rituals. these you can keep in a separate box within your main store of magick artefacts so they do no

sy to draw. they are created in one continuous line, moving from point to point, and ending where you began. in ritual magick, pentagrams are drawn in the air at each of the four compass directions of the circle, either with an athame, a wand or the index finger of your power hand. it is best to draw really big, strong pentagrams. pentagrams can be drawn either to attract the elemental guardians (invoking, or attracting pentagrams) or to close their energies (banishing pentagrams. there are various rather complicated ways of drawing pentagrams, but i suggest you use the basic methods given on the previous page for attracting when opening your four quarters and banishing when closing. if you wish to find out more, i recommend you read dion fortune's applied magick. if you do not wish to dra

ABRAMELIN1

the perfume and the holy anointing oil be made as is set forth in exodus, and other holy books of the bible. it is also to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which must be written the name tetragrammaton, in the manner we have before mentioned. in the key of solomon the king 10 (book ii. chapter xxi) will be found other directions for invoking spirits as follows: make a small book containing the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened

wood dwelleth the man whom you seek; and having showed me the direction to take he wished to accompany me no further, and having taken his leave of me he returned home by the same route by which we had come, together with his mule which had served to carry our food. finding myself in this situation i could think of no other thing to do than to submit myself to the help of the divine providence by invoking his very holy name, who then granted unto me his most holy grace, for in turning my eyes in the aforementioned direction, i beheld coming towards me a venerable aged man, who saluted me in the chaldean language in a loving manner, inviting me to go with him into his habitation; the which courtesy i accepted with an extreme pleasure, realising in that moment how great is the providence of

ABRAMELIN2

of the third day is the same as that of the second day, seeing that we are then to remind the eight sub-princes of their promises and the sacred magic 70 oaths (of allegiance; and we are to call and convoke them with all their adherents, and then they do appear once more in visible forms, the whole particular cohorts of each will appear also invisibly, surrounding the eight sub-princes. but while invoking god your lord for strength and surety, and your holy angel for counsel and assistance, never forget what the latter will have taught you, for it is a necessary point. here followeth the fifteenth chapter which teacheth what we should demand from the spirits, who are divided into three classes. of abramelin the mage 71 the fifteenth chapter. concerning what you should demand of the spirits

ADEPTUS MINOR INITIATION

the lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let that light arise" aspirant "before i was blind, but now i see" chief "i am the reconciler with the ineffable. i am the dweller of the invisible. let the white brilliance of the spirit divine descend (chief raises his hands invoking the divine white brilliance. then pause) chief (to aspirant "arise now as an adeptus minor of the rose of ruby and the cross of gold, in the sign of osiris slain (all rise. second and third adepts raise aspirant, and extend his arms in a cross. he then recrosses his arms on his breasts and turns him to face west. chief advances within reach of aspirant. third adept northwest. second adept

ALEISTER CROWLEY ACROSS THE GULF

uch honour, for that he had given his life for the people and for the temple, to bring back the favour of the veiled one. then came they all very humbly unto me the child, and besought me to interpret the will of the goddess. and her will was that i alone should serve her day and night. then they gave me to drink of the cup of the torment; and this is its virtue, that if one should speak falsely, invoking the name of the goddess, he shall burn in hell visibly before all men for a thousand years; and that flame shall never be put out. there is such an one in her temple in memphis, for i page 12 gulf.txt saw it with these eyes. there he burns and writhes and shrieks on the cold marble floor; and there he shall burn till his time expire, and he sink to that more dreadful hell below the west

most pure? so page 39 gulf.txt also he ancient practice of embalming should fall into desuetude, and that soon; for the world was past under the rule of osiris, who loveth the charnel and the tomb. all being sworn duly into this secret brotherhood i appointed them, one to preside over each grade, and him of the lowest grade to select the candidates and to govern the temple. then did i perform the invoking ceremony of osiris, having destroyed the blasphemous machinery; and now at last did the god answer me, glittering with infinite brilliance. then i disclosed myself to the priests, and they rejoiced exceedingly that after all those years the old lie was abolished, and the master come back to his own. but the god uttered an oracle, saying "this last time shall i glitter with brilliance in m

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

that resides, inconspicuously, in the spiral-mapped matter of the brain. just as the magicians, accused of trafficking with the devil, were said to have developed tremendous power over natural phenomena, science has ascended to that realm unblamed, and guiltless. the pope has ridden in aircraft. cardinals have flown in 'choppers' over battlefields in southeast asia, urging technological eco-side, invoking christ; pronouncing damnation and the devil on the industrially inferior man. ecce qui tollit peccata mundi. and a rock group from england, home of the anglican heresy, sings of "sympathy" for the devil. pazuzu. tiamat. the seven deadly sins. the fear of lovecraft. the pride of crowley. the lunar landing was the symbolic manifestation of man's newly acquired potential power to alter the n

ALEISTER CROWLEY BOOK OF THE LAW

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

shoot forth venom, then is rapture of the earth, and i and the earth are one. ii,27: there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason. ii,28: now a curse upon because and his kin! ii,29: may because be accursed for ever! ii,30: if will stops and cries why, invoking because, then will stops& does nought. ii,31: if power asks why, then is power weakness. ii,32: also reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. ii,33: enough of because! be he damned for a dog! ii,34: but ye, o my people, rise up& awake! ii,35: let the rituals be rightly performed with joy& beauty! ii,36: there are rituals of the elements and

ALEISTER CROWLEY LIBER CHANOKH

f spirit. e the root of the powers of air. h the root of the powers of water. n the root of the powers of earth. b the root of the powers of fire. the four aces] the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha. alga. exarp [make the invoking pentagram of air in these names: hwhy. yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make the sign of

r creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] the forty-eight keys or calls 24 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water, adore your creator

=108 give the sign of the god set fighting. purify with fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over the fish of the sea and over the fowl of the air; and over every creeping thing that creepeth upon the earth. and the elohim c

: for why? our lord and master is the all-one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha. alga. bitom [make the invoking pentagram of fire, and pronouce \yhla. twabx hwhy [make the sign of leo with censer (or other suitable weapon] in the name of lakim, archangel of fire, spirits of fire, adore your creator [make the cross] in the names and letters of the great southern quadrangle, spirits of fire, adore your creator

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

f nature. he has perhaps a tendency to perceive the "first noble truth" uttered by buddha, that everything is sorrow. nature, it seems, is a tragedy. he has perhaps even experienced the great trance called sorrow. he should then consider whether there is not some deity who expresses this cycle, and yet whose nature is joy. he will find what he requires in dionysus. there are three main methods of invoking any deity. the "first method" consists of devotion to that deity, and, being mainly mystical in character, need not be dealt with in this place, especially as a perfect instruction exists in liber 175("see" appendix. the "second method"is the straight forward ceremonial invocation. it is the method which was usually employed in the middle ages. its advantage is its directness, its disadva

nversation of the holy guardian angel, because the theory implied in these words is so patently absurd that only simpletons would waste much time in analysing it. it would be accepted as a convention, and no one would incur the grave danger of building a philosophical system upon it. with this understanding, we may rehabilitate the hebrew system of invocations. the mind is the great enemy; so, by invoking enthusiastically a person whom we know not to exist, we are rebuking that mind. yet we should not refrain altogether from philosophising in the light of the holy qabalah. we should accept the magical hierarchy as a more or less convenient classification of the facts of the universe as they are 20 known to us; and as our knowledge and understanding of those facts increase, so should we end

he son rather than the servant, are so sympathetic to the magus himself that he may use them without reference to the nature of the spirit, or of the operation; unless he requires an exceptionally precise spirit free of all extraneous elements, or one whose nature is difficulty compatible with tiphareth. to show how these positions may be used in conjunction with the spirals, suppose that you are invoking hathor, goddess of love, to descend upon the altar. standing on the square of netzach you will make your invocation to her, and then dance an inward spiral deosil ending at the foot of the altar, where you sink on your knees with your arms raised above the altar as if inviting her embrace< to conclude, one may add that natural artistic ability, of you possess it

the same idea with regard to motion. at this stage the battery will appear as 1-2-5-2-1. after due consideration he will probably conclude that to split up the central 5 would tend to destroy the simplicity of his formula, and decide to use it as it stands. the possible alternative would be to make a single knock the centre of his battery as if he appealed to the ultimate immutability of kether, invoking that unity by placing a fourfold knock on either side of it. in this case, his battery would be 1-4-1-4-1. he will naturally have been careful to preserve the balance of each part of the battery against the corresponding part. this would be particularly necessary in an operation such as we have chosen for our example- 87 chapter xi of our lady babalon and of the beast whereon she rideth

herion's great magical retirement by lake pasquaney, where he "crucified a toad in the basilisk abode> within the circle, or the triangle, as the case may be, so that its energy cannot escape. an animal should be selected whose nature accords with that of the ceremony- thus, by sacrificing a female lamb one would not obtain any appreciate quantity of the fierce energy useful to a magician who was invoking mars. in such a case a ram<wolf would be still better in the case of mars. see 777 for the correspondences between various animals and the "32 paths" of nature> would be more suitable. and this ram should be virgin- the whole potential of its original total energy should not have been diminished in any way<magical freedom. sexual intercourse creates a

ALEISTER CROWLEY MAGICK WITHOUT TEARS

he ancient master. alas! it was rather a case of building with bricks made without straw; he had not at his command any fresh and vital object pertaining intimately to apollonius. a "relic" would have been immensely helpful, especially if it had been consecrated and re-consecrated through the centuries by devout veneration. this, incidentally, is the great advantage that one may often obtain when invoking gods; their images, constantly revered, nourished by continual sacrifice, serve as a receptacle for the prana driven into them by thousands or millions of worshippers. in fact, such idols are often already consecrated talismans; and their possession and daily use is at least two-thirds of the battle. magic without tears get any book for free on: www.abika.com 167 apollonius was indeed as

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

the exaltation possible: the light is mine; its rays consume me: i have made a secret door into the house of ra (enterer towards east) and tum (enterer towards west, of khephra (enterer towards north) and of ahathoor (enterer towards south (in centre, facing west, in sign of silence) i am thy theban, o mentu, the prophet ankh-af-na-khonsu! bell. turning 60 degrees to your left, make the inverted invoking pentagram of fire and cry nuit. turning 60 degrees to your original right (i.e. to the north of west) make the same pentagram and cry hadit. turn to the east, make the same pentagram and cry ra-hoor-khuit. then turn 60 degrees north of east, make the erect invoking pentagram of fire and cry bes-na-maut. then turn 60 degrees south of east, make the same pentagram and cry ta-nech. then to t

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

g, to which they allude. the serpent is the uraeus, with the powers of life and death, wise, ecstatic, immortal; winged and hooded, that he may go as a god swiftly and silently. it refers in this place especially to hadit. al i,19 "o azure-lidded woman, bend upon them" the old comment 19. nuit herself will overshadow them. the new comment these two verses 18, 19, seem to be interpolated by aiwaz, invoking the gods to the beast and the scarlet woman, perhaps as a formal consecration. al i,20: the key of the rituals is in the secret word which i have given unto him. the old comment 20. this word is perhaps abrahadabra, the sacred word of 11 letters. the new comment for this word see appendix weh note: the appendix has not yet been recovered. kenneth grant, in his "magical and philosophical c

surably beyond all men have even thought of the divine. thus she is not the mere star-goddess, but a far higher thing, dimly veiled by that unutterable glory. this knowledge is also to be attained by adepts; the outer cannot reach to it. the new comment the importance of this verse lies in the assertion of the metaphysical entity of our lady, her incomprehensibility to normal sense. the method of invoking nuit is given in liber xi (see equinox i, vii. note the initials of god and adorer ga, the earth. note that heaven is not a place where gods live; nuit is heaven, itself. and "heaven" is of course "a place wherein one may fulfil oneself, conformably to the definition of nuit as space previously offered. al i,22 "now, therefore, i am known to ye by my name nuit, and to him by a secret name

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

own illusions. in the following verses we shall find the practical application of this theorem. al ii,29 "may because be accursed for ever" the new comment distrust any explanation whatever. disraeli said: never ask any one to dinner who has to be explained. all explanations are intended to cover up lies, injustices, or shames. the truth is radiantly simple. al ii,30 "if will stops and cries why, invoking because, then will stops& does nought" the new comment there is no 'reason' why a star should continue in its orbit. let her rip! every time the conscious acts, it interferes with the subconscious, which is hadit. it is the voice of man, and not of a god. any man who 'listens to reason' ceases to be a revolutionary. the newspapers are past masters in the lodge of sophistry number 333. the

ALEISTER CROWLEY THE OTO GNOSTIC MASS

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

ALEISTER CROWLEY THE SWORD OF SONG

easy shelf, and in his death the journal dies. ah! bombast, footle, simple lies! where would you then appear in type? the poet retires up. his attitude undignified, his pleasure momentary, the after results quite disproportionate. he contemplates his end. therefore poor crowley lights his pie, maintains: the small-shot kills the snip, but spares the tiger; goes on joking, and goes on smirking, on invoking, on climbing, meditating, failing to think of a suitable rhyme at a critical juncture, ah! goes on working, goes on smoking, until he goes right on to woking. 637. no one supposes me a saint.54 on inquiry, however, i find that some do. 686. amrita.55 the elixir of life: the dew of immortality. the sword of song 72 688. christ.56 see shri parananda, commentaries on matthew and john. 695. d

ALEISTER CROWLEY EQ I 1

in the stinking rags of blasphemy. so they learnt to cry "for the children, belief and obedience; for us men, solitude- the monarchy of mind, the pandemoniacal majesty of matter "a bible on the centre-table in a cottage pauperises the monarchical imagination of man; but a naked woman weeping in the wilderness, or singing songs of frenzy unto istar in the night, from the ruined summit of nineveh, invoking the elemental powers of the abyss, and casting the dust of ages about her, and crying unto bel, and unto assur, and unto nisroch, and smiting flames from the sun-scorched bones of sennacherib with the age-worn sword of sharezer and adrammelech, is a vision which intoxicates the brain with the sparkling wine of imagination, and sets the teeth a- rattling in the jaws, and the tongue a-cleav

ALEISTER CROWLEY EQ I 5

weh note: this false statement by george raffalovich led to crowley withdrawing the large remainder from sales and breaking with raffalovich. i am authorised to say that no one will be admitted as a neophyte unless his year's work gives evidence of considerable attainment in the fundamental practices, asana, pranayama, assumption of god-formns, vibration of divine names, rituals of banishing and invoking, and the practices set out in sections 5 and 6 of liber o. although he is not examined in any of these, the elementary experience is necessary in order that he may intelligently assist those who will be under him. but let no one imagine that those in authority will urge probationers to work hard. those who are incapable of hard work may indeed be pushed along, but the moment that the pres

ALEISTER CROWLEY EQUINOX EQ I 1 2

one, and clear a few of the devils away, and get an army of mighty angels around me in short, make another kind of fool of myself, i wonder? anyway, i'll do it. not a bad idea to ask thoth to send me taphtatharath with a little information as to the route i do not know where i am at all. this is a strange country, and i am very lonely. this shall be my ritual. 1. banishing pentagram ritual. 2. invoking ditto.[these will appear in no. 2,"liber o. ed. 86 3."the bornless one.[see the "goetia. ed. 4. the calls i vi with the rituals of the five grades.[from dr. dee's and the g. d. mss. ed. 5. invocation of thoth. 6.(no: i will "not" use the new ritual, nor will i discuss the matter. an impromptu invocation of adonai. 7. closing formulae. to work, then! 11.15. the ceremony went well enough;

last! 2.12. i wake. it takes me a little while to shake off the dominion of sleep, very intense and bitter. 3.4. thus john st. john for it is not convenient further to speak as "i" performed 45 breath-cycles; for 20 minutes he had to struggle against the root of the powers of sleep, and the obstruction of his left nostril. during his kambhakham he willed adonai with all his might. let him sleep, invoking adonai! 5.40. well hath he slept, and well awakened. the last entry should extend to 3.30 or thereabouts; probably later; for, invoking adonai, he again got the beginnings of the light, and the "telephone-cross" voices very strongly. but this time he was fortunately able to concentrate on adonai with some fervour, and these things ceased to trouble. but the perfume and the vision came not

orld. since the last entry, very likely, the beast has not thought even once of adonai. 8.35. the reading of the ritual has done much service, though things are still far from calm. yet the mighty flood of the chittam is again rolling its tremendous tide toward the sea the sea of annihilation. amen. 9.0. returning home, with his eyes fixed on the supreme glory of the moon, in his heart and brain invoking adonai, he hath now entered into his little chamber, and will prepare all things for the due performance of the new ritual which he hath got by heart. 9.35. nearly ready. in a state of very intense magical strain anything might happen. 9.48. washed, robed, temple in order. will wait until 10 o'clock and begin upon the stroke. o.m. 7 4 will begin; and then solemnly renounce all his robes

six in his boots and his men build the dam. the snows melt on the mountains, the river rises, and the land is irrigated, in a way that is quite independent of the physical strength of that five foot six of engineer. the engineer might even be swept away and drowned by the forces he had himself organized. so also the kingdom of heaven. 124 and now (12.57) john st. john will turn himself to sleep, invoking adonai. 1.17. can neither sleep nor concentrate. instead grotesque "astral" images of a quite base gargoylish type. i suppose i shall have to pentagram them off like a damned neophyte."je m'emmerde! 3.8. praise the lord, i wake! if that can be called waking which is a mere desperate struggle to keep the eyes open. 3.18. pranayama all wrong very difficult. rose, washed, drank a few drops

ALEISTER CROWLEY EQUINOX EQ I 2

em. as to the possibility of producing results external to the mind of the seer("objective" in the ordinary common sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are: 16 (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapters v. and vi. are attempted. iii 1. the magical images of the gods of egypt should be made thoroughly familiar. this can be done by studying them in any public museum, or in such books as may be accessible to the student. they should then be carefully painted by him, both from the model and from memory

ures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is not one to be aimed at. 3. success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness" it is unfortunate that these terms are so vague. but at least make sure of this: that any imaginary figure or being shall instantly obey the will of the student, when he uses the appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the

present appeal is to recognised physiologists and psychologists to increase the number and accuracy of their researches on the introspective lines which i have laid down above, possibly with further aid from the pharmacist. once the pure physio-psychological action is determined, i shall then ask their further attention to the special results of combining the drug with the mystic process- always invoking trained observation- and from that moment the future of scientific illuminism will be assured. i must add a paragraph or two on the nature of the mystic process and the general character of the transcendental states of consciousness resulting from its successful practice. xi "he maketh the whole world of fire, air, water, and earth, and of the all-nourishing ether- zoroaster. one truth, s

or dashes. find whether number of points in each line is odd or even. for odd; for even. lines 1-4 give the first mother; lines 5-8 the second; and so on. example 4 3 2 1* 10* 12* 15* 15* 11* 6* 16* 15* 10* 9* 15* 16* 10* 7* 14* 14 [the small arabic numerals refer to the chance number of dashes] use clean (virgin) paper; place appropriate pentagram (either with or without a circumscribed circle) invoking. if a circle, draw this first. sigil of ruler to which nature of question most refers should be placed in the pentagram thus: 142 saturn agriculture, sorrow, death. jupiter good fortune, feasting, church preferment. mars war, victory fighting. sun power, magistracy. venus love, music, pleasure. mercury science, learning, knavery. moon travelling, fishing &c. in diagram, p. 144, the sigil

e! as in the midst of the letters of the verse we saw the words aleph-taw-heh -heh yod-memfinal "thou in extension" so also does the name elohim read aleph-lamed "deity" heh-yod-memfinal, in extension<negative> and the numeration of elohim is 86, which by gematria reads peh-aleph-heh, again meaning "spread out, extended" write the letters of this name in any invoking pentagram; and the banishing pentagram thereof will read 3.1415 (by qabalah of nine chambers, which is the formula of the proportion of diameter to circumference of the circle<hebrews- p. in the sublime computations of the qabalah the final forms of

ALEISTER CROWLEY EQUINOX EQ I 3 2

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

m the banishing pentagram of water, saying] i exorcise ye impure, unclean and evil spirits that dwell in these creatures of water, oil, wine, and milk, in the name of el strong and mighty, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of 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

ishing ritual of the pentagram of fire, saying] i exorcise ye, evil and opposing spirits dwelling in this creature of fire, by the holy and tremendous name of god the vast one, elohim: and in the name of michael, great archangel of fire, that ye depart hence, no longer polluting with your presence the hall of twofold truth [he lights from that one flame the magical candle, and drawing over it the invoking pentagram of spirit active, he cries] bitom!9 [and then, drawing the invoking pentagram of fire, he says] i, in the names of bitom and by the names oip teaa pedoce,10 i consecrate thee, o creature of fire, to the service of the works of the magic of light [he lights from the magical candle the eight lamps, and the charcoal for the incense-burners, after which he casts incense on the coals

ts now immediately depart [circumambulates, saying] such a fire existeth extending through the rushing of the air, or even a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud [makes banishing air pentagram] creature of air, in the names exarp11 oro ibah aozpi,12 i consecrate thee to the works of the magic of light [making invoking pentagrams in air. all face west [assistant magus then casts salt to all four quarters, all over the circle, and passes 175 to west, faces east, and describes with his chain the banishing pentagram of earth, saying] i exorcise thee, creature of earth, by and in the divine names adonai ha aretz, adonai melekh namen, and in the name of aurial, great archangel of earth, that every evil and i

uge, send thou unto me that powerful but blind force in the form of taphthartharath. i conjure thee by the names of mahiel and onuel, they who rejoice. come forth unto us therefore, o taphthartharath, taphthartharath, and appear thou in visible and material form before us in the great magical triangle without this circle of art! and if any other magus of art, or any other school than ours, is now invoking thee by potent spells; or if thou art bound by thy vow, or thy duties, or the terrible bonds of the magic of hell; then i let shine upon thee the glory of the symbol of the rose and the cross; and i tell thee by that symbol that thou art free of all vows, of all bonds, for what time thou comest hither to obey my will! or if any other master or masters of the magic of light of the order of

ALEISTER CROWLEY EQUINOX EQ I 4

as experienced shortly after meditating upon tejas-apas. 187 very similar to the older form of "temperance" in taro. 188 see liber o, the equinox, vol. i, no. 2; plate "signs of the grades" i; and vol. i, no. 1; plates the "silent watcher" and "blind force" 118 with sign of enterer to draw force. this cycle repeat until simulacrum is at least capable of audible speech. i tried this and started by invoking the forces of chokmah and thoth, but omitted stating purpose of operation in so many words. yet with three projections (each way) i obtained a shadowy grayness somewhat human in shape. but found difficulty where least expected- in transferring consciousness to simulacrum. may 22nd. god-form thoth. 16 m. result fair. ak sa-ak sa. during the meditation the following vision was seen. all thi

ALEISTER CROWLEY EQUINOX EQ I 6 2

desperate destinies, so in the eyes of pharaoh shone the hate and loathing that compel in death each damned minion of set, the accursed lord of hell. yea! in those globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's insufferable perfume beat the black air with golden fans as turkis rip a nubian's womb with damascened yataghans. also the taste of dust long dead of ancient queens corrupt and fair struck through the temple, subtly sped by dem

ALEX SANDERS THE KING OF THE WITCHES

he various systems of magic but they knew nothing of witchcraft. they were practising christians, one being the honorary treasurer of a christian association. both came from upper-class county families and were keeping details of the experiment strictly secret. devil-raising was not likely to be appreciated by either their parents or their employers. diligently they followed the elaborate ritual, invoking the devil, reciting incantations and offering .a1ex as a medium by which it might manifest itself. for awhile nothing happened; then the temperature seemed tofiuctuatewildly and there was pandemonium. atiled coffee table whizzed overhead,smashing itself into fragments against the wall. a heavy oak chest careered across the room and crashed into. an armchair behind one ofthe men.a typewrit

t look like' he explained that it would probably look like a ball of fire in perpetual motion throwing out rays ofheat. under no circumstances must she scream. or move if it approached her, for the power would collapse if concentration were interrupted. mrs morris sat back in her chair as she was told, the swelling in her throat accentuated by the firelight. solemnly alex called on his familiars, invoking them to appear and seal off the malignant cells so that the cancer might shrivel and be cured. for. a few moments nothing happened; then maxine started a little as she saw a translucent coiunul of whirling reds and yellows leave alex and edge over towards her mother. it appeared to come in wisps from alex's head and shoulders, gathering colour and substance as it formed a cylindrical co!u

ALEXANDRIAN BOOK OF SHADOWS OCCULT

altar. r then takes up the censer, and likewise censes the circle from north unto north. lastly r takes around the presence lamp (or a candle lit from the presence lamp and returned to it. calling the mighty ones: all stand and salute the east. r stands in front of group facing east. maiden stands at back of group with the bell. m rings bell. with athame, r draws three deosil circles and then an invoking earth pentagram, saying: r: ye lords of the watchtowers of the east, ye lords of air; i, n, do summon, stir and call you up, to witness our rites and guard the circle! all turn and face south. ritual leader and maiden move to corresponding positions; others just turn in place. m rings bell. with athame, r draws three deosil circles and then an invoking earth pentagram, saying: r: ye lords

hail, aradia! from the amalthean horn pour forth thy store of love; i lowly bend before thee, i adore thee to the end, with loving sacrifice thy shrine adorn. thy foot is to my lip [kiss, my prayers upborne upon the rising incense smoke; then spend thine ancient love, o mighty one, descend to aid me, who without thee am forlorn. hp stands and takes a step back. all adore in silence as hps traces invoking earth pentagram in air before them with athame, saying: hps: of the mother, darksome and divine, mine the scourge, and mine the kiss, the five-point star of love and bliss- here i charge you, in this sign. this completes drawing down the moon. hps and hp now face the coven and deliver the charge. notes l lots of published sources eg. janet and stewart farrar's the witches' way the ancient

the round but once and is returned to the altar, else it is replaced in the center of the circle. notes l often published, with many slight variations sources include: m janet and stewart farrar's eight sabbats for witches m grimoire of lady sheba l cake blessing follows: wine blessing to consecrate cakes, hps picks up athame again as hp kneels before her, holding up the dish of cakes. hps draws invoking pentagram of earth over the cakes saying: hps: o queen, most secret, bless this food unto our bodies; bestowing health, wealth, strength, joy and peace, and that fulfillment of love which is perfect happiness. all sit as the cakes are passed around as was the wine. hp refills cup and offers it to hps, inviting her to join them. when done relaxing and chatting, close the circle. notes many

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

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ams given out as yet to the public is the one embodied in the words "om mani padme hum" every syllable of this phrase has a secret potency, and its totality has seven meanings and can bring about seven different results. there are various mantric forms, based upon this formula and upon the sacred word, which, sounded rhythmically and in different keys, accomplish certain desired ends, such as the invoking of protective angels or devas, and definite work, either constructive or destructive upon the planes. the potency of a mantram depends upon the point in evolution of the man who employs it. uttered by an ordinary man it serves to stimulate the good within his bodies, to protect him, and it will also prove of beneficent influence upon his environment. uttered by an adept or initiate its po

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

a meaning far wider than those usually given. the wonder of all he said (as it is the wonder of all the world scriptures) is that the words are capable of various meanings. the time has come when the meaning that christ gave should be more generally understood by us in the light of the kingdom of god, and with a wider connotation than the individual one. his words were words of power, evoking and invoking, potent and dynamic. one of the first things which emerges in one's consciousness as one studies the first word from the cross was the fact that jesus requested his father to forgive the people who crucified him; he evidently, then, did not regard his death upon the cross as adequate to that need. there was no remission of sins through the shedding of blood; but there was the need to ask

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

with earnest aspiration; i look above, i help below; i dream not, nor i rest; i toil; i serve; i reap; i pray; i am the cross; i am the way; i tread upon the work i do, i mount upon my slain self; i kill desire, and i strive, forgetting all reward. i forego peace; i forfeit rest, and, in the stress of pain, i lose myself and find myself and enter into peace. to all this i solemnly pledge myself, invoking my higher self" as the work of learning to serve proceeds and the inner contact becomes more sure, the next thing which will occur will be a deepening of the life of meditation, and a more frequent illumining of the mind by the light of the soul. thereby the plan is revealed. this will not be the shedding of that light upon the plans of the server either for his own life or upon his chose

rought about in three ways: 1. the discovery of the unused resources and vital reservoirs of strength, latent in the human being himself. 2. the promulgation of such truths as the potency of good will by members of the new group of world servers. the healing power of such realisations is immense. 3. certain potencies and outer forces which the senior members of the hierarchy are now in process of invoking to the aid of humanity. we come now to one of the most valuable and practical parts of our study upon the effects of the seven rays of energy as they make their presence felt in the human unit, and particularly as they affect the aspirant, disciple and mystic. during the past three decades, much has been written upon the pathology of the mystic and the physiological disturbances accompany

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

cally become a part of a disciple's daily life expression, then glamour will end. my brother, this one factor lets in more glamour into a disciple's life and into your life than you can realise. consequently, you frequently fail to see people as they really are, for you see them through the illusion induced by criticism of them. that which is voiced in words becomes a thoughtform, attached to its invoking agent and then the person is never seen except through the veil of this glamour. consequently again, the weaknesses which are looked for are found and the real self is hidden from your eyes. you can check the accuracy of the above statement in a couple- 395- discipleship in the new age- volume i copyright 1998 lucis trust of days by a careful noting of the theme of all your conversations

ed to know the method whereby he may set up. a call which will entitle him to an interview with the master. at this stage, the disciple is called a chela within the aura" it is a stage of discipleship which is far in advance of that attained by most disciples, because it connotes almost complete at-one-ment between the disciple and the master's group. he has already been accorded the privilege of invoking the attention of the master in times of emergency and is sure of his response. he has advanced from the point when he was being trained to become an integrated and useful unit in the ashram to where he is a trusted agent. his orientation is now fixed and though he is subjected to many tests and difficulties, these are increasingly concerned with the group life and condition and not with h

nergy to the heart centre, via the love petals, again five in all. c. the knowledge petals transmit energy, the energy of intelligent activity, to the throat centre, again in the same manner, via the five knowledge petals. this process going on in the egoic vehicle and registered by the disciple upon the physical plane, produces eventually what could be called a "potent centre of invocation" this invoking centre evokes response from the spiritual triad so that eventually you have: i. the spiritual triad, the custodian of monadic energy- 586- discipleship in the new age- volume i copyright 1998 lucis trust the atmic permanent atom. the sacrifice petals. the antahkarana. the physical permanent atom within the egoic lotus. the head centre. ii. the spiritual triad. the buddhic permanent atom

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

alisation that it must be the "one world for the one humanity" they desire simply emotional peace, security in which to live and work, and a vision of a future which will satisfy some inchoate sense of divine persistence. they are physically ill, deprived for the most part of the essentials of normal wholesome living, wracked with the sense of financial insecurity and consciously or unconsciously invoking the father of all on behalf of themselves and of the rest of the world. the solution is to be found in the reappearance of the christ. this is the ascertained will of god, and to it the scriptures of the world testify; it is the desire of christ himself and of his disciples, the masters of the wisdom; it is the unrealised demand of peoples in all lands. where there is this unification of

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

is seen proceeding. then the group members refocus themselves upon the mental plane, turning their attention away from the astral plane. the searchlight of the soul is shut off. 10. the sounding of the om individually and aloud by each member. brief form of the group formula. 1. the act of naming. 2. the act of protection. 3. the act of focussing the lights. 4. the act of direction. 5. the act of invoking the will. 6. the act of projection and affirmation. 7. the act of penetration. 8. the act of withdrawal. our consideration of glamour is nearing its close. we have carried a consecutive theme steadily and have traced the threefold aspect of the world illusion as it appears upon the mental plane, and there conditions the intelligentsia of the world; as it appears upon the astral plane wher

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

om or through the aura which he has engendered brings to him a developing revelation. this revelation, in its turn, enriches the magnetic field of his aura so that he becomes a revealing centre to those whose field of experience and aura need the stimulus of his practised assurance. finally, it might be said that the entire human kingdom will eventually be a major magnetic centre upon our planet, invoking all the higher kingdoms upon the formless planes and evoking all the lower or subhuman kingdoms upon the planes of form. some day, two-thirds of the human family will be sensitive to impacts coming from the mind of god, as that mind fulfils its intentions and carries out its purposes within our planetary ring-pass-not. in its turn, humanity will provide the area of mind within whose ring

owly developed, the third stage automatically becomes increasingly effective. the received and interpreted impression brings about fundamental changes in the life and the state of consciousness of the aspirant and, above all, in his orientation. he becomes an evocative and invocative centre of energy. that which he has received through the medium of his aligning channel becomes a potent factor in invoking a fresh flood of higher impression; it also makes him evocative upon the physical plane, so that the magnetic aura which he has engendered becomes increasingly sensitive to these spiritual inflowing impressions, and also increasingly sensitive to that which he evokes from his surrounding physical environment and from humanity. he becomes a power station en rapport with the hierarchy and h

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

hemselves upon the fixed cross. disciples are apt to think that the fact of their taking their place upon that cross and demonstrating their willingness to be tested and to show unalterable stability is the major factor involved. this is by no means so in reality. each of these crosses makes its presence felt as a fourfold sphere of influence or a potent centre of energy through the medium of an "invoking sound" this sound goes up from each of the crosses and produces a result and a response from some source. it is this new fact anent the crosses which is of importance and upon which i seek briefly to touch. only when the influence of all the four arms of each cross has produced an effect in the subject is a transition in consciousness made from one cross to another each transition marking

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

truths, nevertheless) which underlie all that i have said above. people, however, are not healed by the enunciation of platitudes, by the affirmation of divinity or by the statement of abstract theories. they will be healed when the right time comes because of the ability of the healer in the new age to express in himself and in his daily life the quality of divinity, to be spiritually capable of invoking the soul of his patient, and also to be magnetically pure, and through the power of a particular type of radiated energy to stimulate the patient to heal himself through the medium of his own inner mechanism. the healer in the new age will possess the ability to make the following contacts with both ease and understanding: 1. with his own soul. 2. with the soul of the patient. 3. with the

mber at shamballa, the life of the monad supersedes all other expressions of the essential reality. more i may not say. recognise the call, emerging from the ashram or from the council chamber where waits the lord of life himself. here again we come up against the whole underlying, evolutionary theme of invocation and evocation. here, it is the two higher centres of the divine existence which are invoking ceaselessly the lower centre; one of the factors governing the whole creative process is dependent upon the skill of the great lives in evoking response from the human and subhuman kingdoms or grouped lives within the three worlds of form life. men are so pre-occupied with their own problems that they are apt to think that-in the long run what happens is entirely due to their behaviour, c

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

usness, and are definitely related to the processes and effects of initiation. this will not even make sense to you until certain initiate-experiences have been undergone by you. it is not easy for the average aspirant to realise that progressive stages upon the path indicate a progressive ability to "take the light" when the aspirant prays in the new invocation "let light descend on earth" he is invoking something which humanity will have to learn to handle; this is one of the things for which the disciples of the world must begin to prepare the race of men. all these planetary developments are attended by risks, and none more so than that of the absorption of light on a world-wide scale by humanity, with a subsequent reflex action on the three subhuman kingdoms. nothing which affects hum

n interest in the whole process of contact. it is through contacts and the development of a resultant mechanism, plus a habit of magnetic rapport, which is the secret of all expansions of relationships, and this is preliminary to initiation. think on this, for it has its major importance to you. the second word which i want to give you is impression. this word gives you much scope for reflection, invoking as it does the entire problem of sensitive response to inner contacts and outer relations. it is the key to the development of a trained psychologist and is a branch of that aspect of the universal mind which we call truth. the power of correctly registered impression, the ability rightly to interpret it and then to draw from it correct deduction, is the secret of all diagnosis where psyc

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ectual appreciation of that which is contacted, and all this is fused and blended with and by the love which i have defined above, plus that esoteric sense which must be unfolded before the second initiation can be taken. i call this especially to your attention. seek to understand and perceive the subtle evidences of the esoteric sense, and then define it and explain its processes and evidences, invoking as you do so the higher sensibilities. and now, as to the methods to be employed in creating these groups. the primary method is the presentation of the more advanced ideas (which are stimulating in their effects upon the minds which are receptive) and the presentation of the vision, which is evocative in its influence and produces amazing results. ponder on this. the basic method employe

ute that new and potent activity which will bring the hierarchy and humanity into conscious and direct cooperation, as well as shamballa and certain great forces which are interplanetary or solar, and also great cosmic energies. it is now possible to discover those who being free within themselves and who are learning rapidly to be detached and selfless can institute and carry forward the task of invoking these higher spiritual forces, thus reinforcing the efforts of the great white lodge. it is this process of spiritual invocation which will motivate the new and coming world religion. this is not magical invocation, as man understands it, and which is concerned with the invocation and control of the substantial and elemental forces of the manifested world, but the invocation which will ev

on. b. eliminate out of your consciousness all negativity, seeing yourself clearly as ranged on the side of the forces of light; you are, therefore, not neutral in thought. see to it also that when taking right action in the conflict against the forces of materialism you preserve ever a spirit of love for all individuals who have been swept into the vortex of their potency. c. when meditating and invoking the forces of light, endeavour to forget entirely all your own personal difficulties, tragedies and problems. disciples have to learn to carry forward their work for humanity in spite of personality stresses, strains and limitations. d. prepare yourselves thus for the work of the two full moons, keeping your objective clearly in mind and submitting yourselves to an adequate temporary disc

erarchy of love, stands christ and his disciples, stand the masters of the wisdom. they are united, all of them, in one stupendous effort to aid mankind at this time to surmount the dweller on the threshold and to come closer to the angel. this necessitates some greater help and this help will be forthcoming when humanity and the hierarchy in one fused and blended effort stand with massed intent, invoking that aid and expecting it also. the appearance of avatars since the year 1400 (a date to which i referred earlier) there have been constant appearances of lesser avatars, called forth in response to minor crises, to national dilemmas and religious necessity. they have taken the form of those men and women who have championed successfully some truth or some right cause, some human right or

s, your meditation and your individual thinking be steadily focussed upon these points, and endeavour to enter into the full moon exercises both of may and june with as clear an understanding of what is taking place as you can and a clear picture of the possibilities which can come as the result of right action. both the full moons should be times of effective service. the buddha does not require invoking. he will come. but the spirit of invocation needs evoking from the masses and it is this work that aspirants everywhere can aid the buddha in bringing out, standing thus with him and with the hierarchy. at the time of the full moon of june, and in preparation for the opportunity during the entire month of may, the point of focus for all servers must be the christ and every effort must be

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

bodied techniques at present extant which have in them the quality which will enable the aspirant to understand and eventually express the significance of the words of christ "life more abundantly" these words relate to contact with shamballa; the result will be the expression of the will aspect. the whole process of invocation and evocation is tied up with the idea. the lesser aspect is ever the invoking factor, and this constitutes an unalterable law lying behind the entire evolutionary process. it is necessarily a reciprocal process, but in time and space it might be broadly said that the lesser ever invokes the higher, and higher factors are then evoked and respond according to the measure of understanding and the dynamic tension displayed by the invoking element. this many fail to rea

oldment of group consciousness, because it is only in group formation that, as yet, the shamballa force of the will can be tapped. they are useless to the individual under the new initiatory dispensation. only the group, under the proposed new mode of working and of group- 23- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust initiation, is capable of invoking shamballa. that is why hitler, the exponent of the reversed reaction to shamballa (and consequently the evil reaction) had to gather around him a group of like-minded people or personalities. on the upper arc of the evocative cycle (hitler being the expression of the invocative arc of the shamballa force) it requires a group to bring about evocation. we now come to my third point in relat

in the body of the planetary logos humanity is slowly building that which they call the antahkarana; this is, in reality, the linking thread between the head centre of sanat kumara and his heart centre. ponder on these words. there is a mystery involved here and it is little that i can do to make it clearer. as humanity builds or creates the triangles of light and of goodwill, they are in reality invoking a response activity from two of the buddhas of activity the one who works through the medium of the will aspect, and the one who works through love in humanity, intelligently applied. forget not that these three great buddhas summarise in a peculiar sense the transmuted essence of the previous solar system in which intelligent activity was the goal. today, that essence underlies all the a

ending by death of the hold by matter over the soul; the great goal of all religious teaching will be the resurrection of the spirit in man, and eventually in all forms of life, from the lowest point in evolution to the highest monadic experience. the emphasis in the future will be upon the "livingness of the christ nature" the proof of which will be the risen christ and upon the use of the will invoking this "living display" the glory and the radiance- 207- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust of the transfiguration initiation will eventually be relegated to its destined place, and what is meant by the "display of life" will dimly be sensed in its unimaginable beauty. the line or the path or the way of resurrection is the "radian

ourselves with the basic theme of the ashram itself. the entering of the ashram this theme necessarily has great interest for all aspirants and would-be disciples, but i am not at first going to deal with the subject from the angle of humanity and its effort to establish contact with the ashram. i desire first of all to speak of the ashram as a whole, constituted of many ashrams and creating an "invoking area" of relationship for the supreme head of the ashram, sanat kumara, the lord of the world. i seek to enter into no discussion of this leading life of our entire planet. he is to a still greater being, the one referred to elsewhere as "the one about whom naught may be said" what the vehicle of a master in physical incarnation is to him, and on a less accurate basis, what your personali

ARADIA GOSPEL OF THE WITCHES

he magus, or witch, worships the spirit, but claims to have the right, drawn from ahigher power, to compeleven the queen of earth, heaven, and hell to grant the request. give mewhat i ask, and thou shalt have honour and offerings; refuse, and i will vex thee by insult. socanidia and her kind boasted that they could compelthe gods to appear. this is all classic. no oneever heard of a satanic witch invoking or threatening the trinity, or christ or even the angels orsaints. in fact, they cannot even compelthe devil or his imps to obey they work entirely by hisgood-will as slaves. but in the old italian lore the sorcerer or witch is all or nothing, and aims at limit-less will or power.of the ancient belief in the virtues of a perforated stone i need not speak. but it is to be remarkedthat in t

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

the same fashion as the title page of the entire terma, with an offering heart surrounding the words (figure 27. the subsections of this s.dhana are distinguished with a command to seal and secure the text found at the end of every subsection: samaya rgya rgya rgya. this command is found in this and many other termas. it signifies the completion of the ritual section and secures its completion by invoking the vow (samaya) to which the deity is bound. the repetition of rgya "seal" suggests the secret nature of these texts and the importance of concealing its ritual power from those who are unworthy to practice and transmit it. this sealing formula is then followed by a pronounced punctuation line (shad. 75 1.1 the seven chapters of pudri marpo s heart tantra 1.11 chapter 1: introduction the

BLUE EQUINOX

he angels should be regarded as accurate and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the templi should in particular be taken as authentic. the instruction in the 8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next rest

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

BOOK OF BLACK SERPENT

ft out, for that would surely lead you to ruin. the arch-daemons may appear (at first) in an invisible form. to make them become visible to the your eyes all that is necessary is to shed blood, either that of an animal, or that of a woman, or your own, and by and by, they will appear in their true form, as the blood gives them the power to take shapes, such as they are. here follows the manner of invoking the arch-angels, all the rest of this will be given unto you by them: the angelick conjuration. begin this by reciting ps lxii, cxli, cixx and lxxxvi. then begin the followingoration. o most illustrious prince of the heavenly hosts, holy michael+ gabriel+ uriel+ raphael; the archangels, from thy celestial home defend me, a human being, whom god has created in his own image and likeness, a

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

nd priest raises his athame and draws a pentagram to seal it (see illustration. they then return to the altar. the bell is rung three times. priest/ess "may you all be here in peace and in love. we bid you welcome. let now the quarters be saluted and the gods invited" the covener closest to the east turns outward and moves to stand facing the east candle, with her/his athame raised. s/he draws an invoking pentagram (see diagram) and says: covener "all hail to the element of air; watchtower of the east. may it stand in strength, ever watching over our circle" s/he kisses the blade of her/his athame and returns to the circle. the covener closest to the south then turns to face the south candle. with athame raised, s/he draws an invoking pentagram and says: covener "all hail to the element of

with athame raised, s/he draws an invoking pentagram and says: covener "all hail to the element of fire; watchtower of the south. may it stand in strength, ever watching over our circle" s/he kisses the blade of her/his athame and returns to the circle. 60/ auckland's complete book of witchcraft the covener closest to the west then turns to face the west candle. with athame raised, s/he draws an invoking pentagram and says: covener "all hail to the element of water; watchtower of the west. may it stand in strength, ever watching over our circle" s/he kisses the blade of her/his athame and returns to the circle. the covener closest to the north then turns to face the north candle. with athame raised, s/he draws an invoking pentagram and says: covener "all hail to the element of earth; watc

walks around sprinkling the circle. she then goes around again with the thurible, censing the circle. back at the altar, she drops a pinch of salt into the oil and stirs it with her finger. she then anoints herself with it, saying "i consecrate myself in the names of the god and of the goddess, bidding them welcome to this my temple" the witch now moves to the east and, with her athame, draws an invoking pentagram "all hail to the element of air; watchtower of the east. may it stand in strength, ever watching over this circle" lesson fifteen: solitary witches/ 217 she kisses the blade of the athame then moves to the south, where she draws an invoking pentagram "all hail to the element of fire; watchtower of the south. may it stand in strength, ever watching over my circle" she kisses the

nt of air; watchtower of the east. may it stand in strength, ever watching over this circle" lesson fifteen: solitary witches/ 217 she kisses the blade of the athame then moves to the south, where she draws an invoking pentagram "all hail to the element of fire; watchtower of the south. may it stand in strength, ever watching over my circle" she kisses the blade and moves to the west and draws an invoking pentagram "all hail to the element of water; watchtower of the west. may it stand in strength, ever watching over my circle" she kisses the blade and moves to the north, where she draws an invoking pentagram. all hail to the element of earth; watchtower of the north. may it stand in strength, ever watching over my circle" kissing the blade, she returns to the altar, where she raises her a

s with collective experiences in dianic, hereditary spanish, egyptian and gardnerian wicca plus qabbalism. there is good balance between the male and female aspects. the group "sees the goddess and god figures as living representatives of even more fundamental, living forces which manifest on a variety of levels" their stated purpose is "to make ourselves more fit as vehicles for these forces, by invoking them to, in turn, balance and develop our own natures and grow closer to the universe" the worship is skyclad and without the use of drugs. esbats are held at each moon and there is emphasis on the book of shadows being personally handwritten. further information is available from elivri and giselda, p.o. box 13804, university station, gainesville, fl 32604 deboran witchdom "the deboran b

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ern stressful lives. but they are naturally generated, for example, when you daydream, or sit by a fountain and let the rushing water fill your mind, or gaze into a candle flame, or have a lavender- or rose-scented bath. compare these with the traditional routine preparations of fasting and ritual bathing of practitioners of the craft and you begin to see why these are important [insert pic p053- invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of preparing your magical tools and, in more formal magick, casting a circle- these are all ways of marking the limits of the everyday world and the entry into this magical space in which all the normal laws are suspended. there are many ways of reaching this state, techniques to still inner

very year as a child in a basket, representing the seed corn. he was the greek god of fertility, ecstasy and wildness, who bestowed great abundance on his followers; his cult performed savage rites at eleusius where human flesh was eaten as the bread of life. not an easy deity to use, without great experience and restraint, as the excesses carried out under his name need to be kept in check while invoking the free spirit and the renewal of life. he is potent for breaking away from destructive situations or, ironically, bad habits such as alcohol. osiris osiris became one of the most important and popular gods in ancient egypt, mainly because he promised non-royal believers that resurrection and salvation from death were for everyone, poor as well as rich. originally he was identified with

sweet dreams* if you wish, add at this stage any essential oil you are using, naming it as part of the cumulative chant* place about a tablespoon of the herb or herbs in your ready-stitched sachet, or in the centre of the cloth to be tied. use more for a larger sachet, but remember that it is best to under- rather than over-fill. as you add the herbs, repeat your chant about the energies you are invoking in the herbs* close the sachet or tie the material in three, six or nine consecutive knots of a natural twine or ribbon, seeing your energy and healing bound in the knots. as you tie your bag, visualise yourself- or the person, animal or place that the sachet is intended to heal- fully restored, as you chant: three knots i bind, three knots i wind, love, health and tranquillity. three mor

ed to draw pentagrams in the air at the four quarters and it can also be used for drawing an invisible circle when you are working on carpet or another fabric that cannot be physically marked [insert pic p190- in some traditions, the wand is a tool of air and so this and the athame, or the sword, are fairly interchangeable. however, the wand seems more effective for casting and uncasting circles, invoking quarters and closing power. it is also particularly good for directing energies in rites of love, healing, fertility, prosperity and abundance. symbols of magick although you can carry out rituals using absolutely anything, you may like to create a special set of symbols for a variety of rituals. these you can keep in a separate box within your main store of magick artefacts so they do no

sy to draw. they are created in one continuous line, moving from point to point, and ending where you began. in ritual magick, pentagrams are drawn in the air at each of the four compass directions of the circle, either with an athame, a wand or the index finger of your power hand. it is best to draw really big, strong pentagrams. pentagrams can be drawn either to attract the elemental guardians (invoking, or attracting pentagrams) or to close their energies (banishing pentagrams [insert pic p203- there are various rather complicated ways of drawing pentagrams, but i suggest you use the basic methods given on the previous page for attracting when opening your four quarters and banishing when closing. if you wish to find out more, i recommend you read dion fortune's applied magick. if you d

CHAOS MAGICK AND LUCIFERISM

lf, resembling the o can achieve autoerotic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and

of babalon would be between the priestess breasts, being revealed when she tears the grave shroud off. babalon will now take a human skull bowl filled with blood and chant the dedication to her manifestation. the blood is then poured over herself in ecstasy with the celebrates, affected by the wild drumming do as they will. the entire ritual is closed with the quadriga sexualis banishing ritual, invoking the forces of light. it is clear that dewitt was a seeming master of what magick essentially is, taking control of the self in its many form and advance each with techniques that shake the essence of belief and the mind. dewitt s magickal workings, as i have briefly described, are as effective as carroll s and sherwin s, considering a slightly darker approach than the former mentioned two

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

ck also alludes to the pentagrammaton as well. 5 hwchy forms the grand word of the 5=6 grade. the reference to the river called phrath shows the physical world, the outer order, and its hidden and secret link to the true order of the r.r. et a.c. the qabalistic cross is done in unison. this indicates our unity as one body of christ under the light divine. it is also a symbol of bringing forth and invoking the higher genius. there is a much more hidden meaning in the symbology of the cross as it relates to corpus cristi and the solstice. the cross is a symbol of the invisible middle pillar. this is covered in early order documents "the law of the convoluted revolution of the forces" the cross relates to the central axis of the l that receives the rays of the a. remember, in our system, it i

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

of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christian to realize the invoking power of the word christ. is not christ within all of us? pagans and christians find a common ground in that osiris and christ are interchanged as symbolical archetypes of self sacrifice unto the higher. the next main point to highlight is the meaning, in mystical terms, of the one hundred and twenty years. the chief adept, second adept and the third adept then form the three sided triang

COSIMANO CHARLES ELEMENTARY PSIONICS

d i can't afford to lose any readers. now pick a couple of sounds. the indians of india, or at least some of them, use the sounds so and hum. these are nothing more than an approximation of the noises the breath makes as it enters and leaves the body. they also have two other great advantages. first, they are very easy to remember. second, they don't mean anything so you won't have to worry about invoking the feces of the sacred cow. it works like this. as you inhale, think the sound so and as you exhale think the sound hum. just do this while you sit and you will notice that by doing this you can block out all manner of wandering thoughts which can disturb you, like the mountain of bills on the desk. practice this for about a month. you should, by that time, discover a few definite change

DAVID ICKE THE BIGGEST SECRET

and she was denied theright to an independent attorney, cathy says. the court also banned the wordspresident, politics, new world order, mind control and george bush69 all thiswas justified by the interests of national security. these restrictions weresignificantly eased after the publication of their book. the authorities refuse todeprogram kelly from her project monarch-mkultra mind control by invoking thenational security act (amended by reagan in 1984) which allows them the excuse ofnational security whenever they want to put the lid on something. whenever you seegovernments using the guise of national security to deny justice and information, whatthey really mean is the security of their own criminal behaviour. cathy and mark saythey have had their life threatened many times, but the

DEMONIC BIBLE

en by stimulating the area of brain called "dantalian" you will understand things previously unknown to you. just as many animals pass their "knowledge and experience" to their offspring through their genetic code, human beings may have the ability to access genetically transmitted knowledge. if a grimoire says that the spirit seere "will provide true revelations of things stolen or lost" then by invoking the spirit seere an area of the brain largely responsible for psychic ability will be stimulated in the sorcerer and he will experience prophetic dreams. if a grimoire says that the spirit sitri "enflameth the love of women" then the invocation of the spirit called sitri will stimulate an area of the brain responsible for personal magnetism and charisma, making the sorcerer more attractiv

yer backwards, and burnt a pact giving his body, mind, and soul to lucifer the magician may begin to feel a presence in the room whenever he begins his nightly ritual. when the magician consecrates his body to the dark lord he begins to become a nexus or gate to acausal entities, dark gods, or forces. whatever these beings or forces are exactly they are traditionally called demons. the purpose of invoking the unholy trinity or unholy spirit is to permanently open this gate between the worlds. in christian theology the trinity is the father (macroscosm, son (microcosm, and holy spirit (link. similarly, the unholy trinity represents the forces of darkness, the satanic magician, and the magical link between the forces of darkness and the satanic magician] invocation of the nine lords of the a

he devil incarnate. i am in earth; i am in water; i am the devil incarnate. i am satan; i am lucifer; i am the devil incarnate. i am belial; i am leviatan; i am the devil incarnate. i am the devil incarnate (recite three times; then drink from chalice) the eight sub-princes of hell the formula of the demonic bible (as i preformed it) originally paralleled the sacred magic of abramelin the mage by invoking the four crown princes of hell (satan, lucifer, belial, and leviatan) to cross the gates of hell and then invoking the eight sub- princes of hell (astarot, magot, belzebud, asmodee, paimon, amoymon, oriens, and ariton) to open the locks of the abyss. i later came to believe that there were nine locks (not eight) and that these locks corresponded with nine lords of the abyss. i declared th

, legion, and manifest thyself. enter into this body that i may become like you, that i may become one with the forces of darkness. come forth, legion, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, legion, and manifest thyself (drink from chalice) the 72 djinn of babylon after invoking the eight sub-princes of hell and the nine lords of the abyss, the magician may call upon the 72 lords of the djinn. the 72 lords rule over the 72 divisions of the earth. invoking these 72 lords gives the magician power over all the demons which dwell upon the earth but not the demons which dwell in the firmament, in the tartaran abode, or in the abyss of chaos. power over these spirits i

my army so that i may wage war on the heavens. then i said: i will now rise up waging war on the heavens, by stealth i will conquer the heavens with this statement, i began to recite the 18 enochian keys and the call of the 30 aers. with all the strength of my being, i imagined myself rising up and battling the angels of heaven, finally bringing the archangel michael to his knees before me. after invoking the 30 ayres, i recited the following statement, repeating each line three times: i have risen up waging war on the heavens, by stealth i have conquered the heavens, i sit upon the throne of all creation, as lord of heaven, and earth, and hell. i force all the angels to kneel and supplicate themselves before me. i crucify jesus upon his cross. i rape the virgin mary and make her my concub

DIABOLUS

k11 presented a zoroastrian statement of ahriman- it is not the case that i am unable to do anything good myself, but that i do not wish it; and to make this thing certain, i have produced the peacock. offerings to ahriman (arimanius) were made by magi who sought to make beneficial sacrifices to darkness. according to plutarch12 magicians would ground up in a mortar a rare herb called omomi while invoking hades and darkness, the very essence of the adversary. they would then mix the blood of a wolf with the ground up herb and toss it in an area where the sun did not reach. this was conducted as a means of appeasing darkness, as report ably the magi would also perform white light rituals to ohrmazd as well. a modern form of practice of summoning darkness is practiced by certain luciferian c

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

nsion of the universe and the relationship between divinity (god) and humanity. the goal of members of gnostic sects that flourished in the early centuries of the christian era. goblins: evil spirits noted for their ugly appearance and malicious habits. god-form: the outer expression or posture and mindset of a god or entity. the magician takes on the characteristics and powers of a god/entity by invoking (q.v) the god/entity through ritual. this was known in the hermetic order of the golden dawn [g.d (q.v, as assuming a god-form. gods: powerful, immortal, spiritual beings who command the lesser spirits and living creatures of the earth and the universe and are worshipped by humanity with prayers, offerings, sacrifices, and the erection of temples and images. g.d; golden dawn, the (hermeti

DION FORTUNE MYSTICAL QABALA

d sacrifices are agreeable to it, its co-operation may be obtained. gradually it may become tamed and domesticated; and finally, it may be persuaded to ensoul from time to time the form that has been built up out of mind-stuff for its vehicle. success in this operation depends, of course, on the degree to which the worshipper can appreciate through sympathy the nature of the being he is bent upon invoking, and he can only do this in proportion as his own temperament partakes of its nature. 12. if this process is successful, then we have the domestication of a portion of the life of nature, and its incarnation in a form built for it by its worshippers. as long as the astral form is kept alive by the appropriate kind of worship, carried out by worshippers who have the necessary capacity to e

antiquity, but as living forces that come home to men's business and bosoms. 5. all that remains to us of ceremonial in the west is in the hands of the church, the masons, and the producers of cabaret. all three are effectual after their kind: the church mystical qabala page 208 [page 306] evoking love of god; masonry evoking love of man; and cabaret evoking love of women. 6. viewed as a means of invoking the spirit of god, ceremonial is pure superstition; but viewed as a means of evoking the spirit of man, it is pure psychology, and that is how i view it. it is a lost art in the west, but an art that is well worth reviving. 7. in these pages i have given the philosophical basis on which this art rests. its practical application depends not only upon technical knowledge; but upon the devel

DION FORTUNE PSYCHIC SELF DEFENSE

lly, will finally weaken and die out. the whole question of the making, charging, recharging, or destruction of these artificial elementals is an important one in practical occultism. the artificial elemental is constructed by forming a clear- cut image in the imagination of the creature it is intended to create, ensouling it with something of the corresponding aspect of one's own being, and then invoking into it the appropriate natural force. this method can be used for good as well as evil, and "guardian angels" are formed in this way. it is said that dying women, anxious concerning the welfare of their children, frequently form them unconsciously. i myself once had an exceedingly nasty experience in which i formulated a were-wolf accidentally. unpleasant as the incident was, i think it

ged periods, taking enormous quantities. he was a man of intensely malignant and selfish disposition, and died unrepentant. she, however, during the course of his last illness, when, being bedridden, he could do no more harm, elected to idolise him, and as soon as he was safely dead, canonised him into the family saint. she was interested in occultism and in the habit of practising meditation and invoking the masters. in spite of all counsel to the contrary, she began to try and get into psychic touch with her husband, invoking him as her guide. like many other men of a sensual disposition, he had clung desperately to life, remaining in articulo mortis for days. fortunately for all concerned, it had been possible to persuade her to have his remains cremated, but despite all persuasion she

the practical part of our considerations: how far can the methods of ritual magic be applied to the relief of mental disease? they are undoubtedly palliative, but they will not produce a permanent cure unless the origin of the disturbed mental condition is found and cleared up. unless this be done, as fast as we disperse the phantoms, they will re-form, because the mental state of the patient is invoking them. under such circumstances, no magic circle can be kept intact. as fast as we break the rapport with the abyss, the patient renews it. but such conditions constitute a vicious circle. the qlippotic forces with which a contact has been established will actively develop it, and will hold on to their victim when attempts are made to dislodge them. in this rationalistic age we are apt to

symbol representing a certain force, or combination of forces, depicted upon a suitable substance and magnetised by ritual. it can be made from anything which will retain magnetism; metals, precious stones or parchment are usually employed; paper is less effective unless it be enclosed in a metal case. water and oil can be effectually magnetised but soon lose their potency. a talisman is made by invoking the requisite force, as already described, and then concentrating it upon the prepared object, which is placed ready upon the altar before the evocation begins. a talisman thus made has next to be brought into the magnetic sphere of the victim. it is related that lady burton, anxious to convert her free-thinking husband, the famous sir richard burton, the great explorer, used to get her p

DONALDTYSON PENTA

s 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 line that ends at its starting place. it is only that different pentagrams begin at different points, and proceed around the figure either clockwise or counterclockwise. when invoking spirit, first the active, then the passive invoking pentagram is drawn. spirit is never invoked in the golden dawn method by only one pentagram. likewise, when banishing spirit, first the active, then the passive pentagram of banishing is drawn. these are always used together. this is not true of the four lower elements, which are invoked or banished by only a single pentagram, not two. r

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

air as powerful amulets. he is even said to have set up an altar in his own name. the small amount of biographical information that exists tells of miraculous powers bestowed by an angel at his birth. adalbert was accused of showing to his disciples a letter that he declared was brought to him from jesus christ and delivered by st. michael. adalbert was also accused of composing a mystical prayer invoking uncanonical angels believed to be demons. in 744 c.e. a church synod denounced him. a year later, after appealing to pope zacharius, adalbert was deprived of priestly office. later he was condemned to perpetual imprisonment in the monastery of fulda. adam, book of the penitence of a manuscript in the library of the arsenal at paris that deals with kabalistic tradition. it recounts how the

n of prominence in the church of satan, but became dissatisfied with the leadership of church founder anton lavey. he opposed lavey s arbitrary leadership and atheistic approach to religion. lavey actually denied the existence of satan. in 1972 aquino resigned and was joined in his revolt by lilith sinclair, another prominent leader on the east coast. in 1975 he sought a new mandate to operate by invoking the devil. satan responded by appearing as set, the ancient egyptian deity, and gave aquino a document, the book of coming forth by night. he authorized aquino to found the temple of set to supersede the church of satan. aquino created a new religious society built around the worship of set, of whom satan is one derivation. during the 1980s aquino gained some degree of fame when the media

reviously exorcised according to the ritual, were necessary; these cleansings needed to be observed immediately before the ceremony. certain periods of the day and night, as found, for instance, in the book known as the key of solomon the king, were ruled by certain planets. the grimoires agreed that the hours of saturn, mars, and venus were good for communion with spirits. the hour of saturn for invoking souls in hell, and the hour of mars for invoking those who have been slain in battle. in fact these hours and seasons were ruled by the laws of astrology. in the preparation of the instruments employed, the ceremonies of purifying and consecrating were carefully observed. a brush, an aspergillum, was used to sprinkle a mixture of mint, marjoram, and rosemary. for fumigation, a chafing dis

e evidence of being possessed by some supernatural or spiritual power. the body sways back and forward; the incense falls, and the person begins to step about, assuming the walk and peculiar attitude of the spirit. this is considered as infallible proof that the divinity has entered the body of the medium. sometimes the god, using the mouth of the medium, gives the supplicant a sound scolding for invoking his aid to obtain unlawful or unworthy ends. and sir john burrowa writes, divination with many strange methods of summoning the dead to instruct the living and reveal the future, is of very ancient origin, as is proved by chinese manuscripts antedating the revelations of the jewish scriptures. an ancient book called poh-shi-ching-tsung, consisting of six volumes on the source of true divi

mortal man. we must look beyond jesus to the christ within. christ within the human form is the saving potential. the first step on the path of initiation is realizing oneness with the christ within. the organization taught a process of liberation from death through spiritualization of the body. students were asked to place themselves under the cultural condition of the christian brotherhood, by invoking its presence. they were also given a set of affirmations (positive prayers) to bring about conditions of health, prosperity, and spiritualization. eventually, the individual should be able to take his or her body to heavenly worlds and return as he or she sees fit. the organization functioned into the 1950s, but appears to have become defunct. sources: hodges, edward lewi. be healed. a re

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

uists; yet this attempted explanation rarely accounted for the intelligence received. in his book old new zealand (1863, f. e. maning cites an interesting case of tohungaism. a certain young chief had been appointed registrar of births and deaths, when he suddenly came to a violent end. the book of registries was lost, and much inconvenience ensued. the man s relatives notified their intention of invoking his spirit and invited general cummings to be present at the ceremony, an invitation he accepted. cummings s story continues as follows: the appointed time came. fires were lit. the tohunga repaired to the darkest corner of the room. all was silent, save the sobbing of the sisters of the deceased warrior-chief. there were 30 of us, sitting on the rush-strewn floor, the door shut and the f

trance state during which she would produce her art. meanwhile she continued her reading in the occult and eastern religion. her paintings became increasingly demonic complete with ghouls, werewolves, and even vampires, she also increasingly focused her subconscious on pan, the ancient greek deity, whose spirit she felt pervaded the earth. she decorated her apartment with a pan mural, did rituals invoking his presence, and felt him when she entered her trance states. in 1949 she moved with her husband, gavin greenlees, to melbourne. the next year, she had her first major encounter with the law. an exhibit of her art at the university of melbourne was raided by the police, and norton was charged with obscenity; the court ruled in her favor. in 1952, a limited edition book of her art was jud

ere treated in the same fashion, the exercises lasting a whole day and night. the men pilgrims would seem to have been less severely handled. it is explained that the idea of unclothing the woman is that there should be no knot, bow, or fastening where the devil and his coadjutors could find a lodgment. and one is left with the picture of scores of women crawling around the church on their knees, invoking the aid of the almighty for the future of his pardon for sins committed in the past. the treatment of the possessed is analogous to that employed by many peoples for the casting out of devils. non- western cultures such as the chams of cambodia forced the possessed to eat garbage in order to disgust the fiend they harbored and medieval roman catholic exorcisms occurred among the nuns of l

rds and witches.the general idea running through it being to instruct the bewitched person how to manufacture figures of his enemies and thus destroy them. the series dealing with the exorcism of evil spirits enumerates demons, goblins, and ghosts, and consists of at least sixteen tablets. they were for the exorcist s use in driving devils out from possessed people. this was to be accomplished by invoking the aid of the gods, so that the demons might be placed under a divine taboo. the demon who possessed the unfortunate victim had to be described in the most minute manner. the series dealing with the labartu or hag-demon, a kind of female devil who delighted in attacking children, gave directions for making a figure of the labartu and the incantations to be repeated over it. the magician

cerned with statues animated by divine association, which do great things, foretell the future and heal diseases, st. augustine did not dispute the claims, but commented that this art of binding genii to statues is an ungodly art. instead of serving men, these would-be gods can do nothing, except as devils (civitas dei, book 8, chapters 23, 24. the synod of laodicea defined idolatry as the art of invoking demons and incorporating them in statues. starhawk encyclopedia of occultism& parapsychology. 5th ed. 1486 moving statues in modern history throughout history, moving statues have tended to be reported at times of civil, political, or religious crisis, in which a breakdown of morale or the imminence of national disaster seemed beyond human aid, inviting divine intervention. in 1524, italy

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the sefer hashmoth, including the romanized pronunciation, sinatic letter formula, numerological value, equivalent english meaning, and a location in tanakh is included in appendix a. the reader is invited to construct his/her own sefer hashmoth in the intended format by scribing the names in hebrew, one name to a page, and binding these pages together. the sefer hashmoth is read by successively invoking the name on each page preceded by hy (pronounced yah, the two-letter form of the name hvhy) xe.g. hy eshdat, hy echad, hy ahavah, hy qadosh, and so on '0-*0, in the hebrew tradition, shabat (sabbath) is celebrated as the holy wedding day of the lord hvhy king messiah, most precious and enduring, with his divine bride shekhinah, queen of the universe. in the well known words of rabbi yitza

steps. while doing so, you could also visualize your chosen ideal as alive and awake in the hearts of every living being you see. over time, this process can change the way one regards and interacts with people, and help counter tendencies to engagement in judgement. also, this process can help heal rifts with those whom we love by elevating the way we% e2 2 e" 2' 8: h 2" 0 think about them, and invoking their deeper nature to change the way they feel about us. while walking (or dancing, you could alternately see everyone (including yourself) as living yoshers (upright forms of the name hvhy, or as living trees of life. if you live near the shore of an ocean or a large body of water, you could walk along and dwell upon the idea of a vast face ocean of endless light. sitting quietly before

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

work: they (the egyptians) say that the body of man has been put under the charge of thirty-six daemons, or ethereal gods of some sort. each daemon is in charge of a different part. and they know the names of the daemons in the local dialect, such as chnoumen, chnachoumen, knat, sikat, biou, erou, erebiou, rhamanoor, and rheianoor, and all the other names which they use in their language. and by invoking these they heal the sufferings of the various parts. what is there to prevent anyone from paying honour both to these and to others if he wishes, so that we can be in good health rather than ill, and have good rather than bad luck, and be delivered from tortures and punishments? to this origen replies: by these remarks celsus is trying to drag our souls down to the daemons, as though they

es, the relation to the idea is even closer, through the cosmology of mens, anima mundi, corpus mundi in which the images have a definite place. thus ficino's commentary on the plotinus passage becomes, by devious ways, a justification for the use of talismans, and of the magic of the asclepius, on neoplatonic grounds on the grounds that the ancient sages and the modern users of talismans are not invoking devils but have a deep understanding of the nature of the all, and of the degrees by which the reflections of the divine ideas descend into the world here below. as d. p. walker has pointed out,2 at the end of the de vita coelitus comparanda ficino returns to the commentary on the plotinus passage with which he had begun the book, and now he states that plotinus in that passage was merely

the collection of hymns known as the orphica, which was the main though not the only source of orphic hymns known to the renaissance, dates probably from the second or third century a.d, that is from roughly the same period as the hermetica. they were probably hymns used by some religious sect of the period. their content is usually to call upon a god, particularly the sun, by his various names, invoking his various powers, and there is more than a touch of the magical incantation in them. ficino and his contemporaries believed that the orphic hymns were by orpheus himself and were of extreme antiquity, reflecting the religious singing of a priscus magus who lived long before plato. ficino's revival of orphic singing has deep importance for him because he believes he is returning to the p

singing, though this is not expressly stated' the two branches of ficino's magic sympathetic magic with natural groupings and talismans, and incantatory magic with hymns and invocations are certainly both represented in that work. the incantatory magic raises the same problem as the talismanic magic, namely, is it a natural magic, addressed to the gods as powers of the world, or a demonic magic, invoking the demons of the stars. the answer here is probably the same as in the case of the talismanic magic, namely that ficino regarded his incantations as purely natural magic. at least we have pico della mirandola's word for it that the orphic singing is natural magic for he calls it by this name in one of his conclusiones orphicae: in natural magic nothing is more efficacious than the hymns

om solar plants, before an altar on which is an image of the sun, for example "an image of the sun enthroned, crowned, and wearing a saffron cloak, likewise a raven and the figure of the sun" this is the solar talisman in the de vita coelitus comparanda which we thought might be derived from picatrix.2 then, anointed with unguents made from solar materials he is to sing an orphic hymn to the sun, invoking him as the divine henad, as the mind, and as the soul. this is the neoplatonic triad under which the emperor julian worshipped the sun. as walker says the triad is not actually mentioned in the de vita coelitus comparanda. but it is alluded to by plotinus in that passage in the enneads on which ficino's work is a commentary, as the example of the hierarchy of the ideas.3 diacceto's solar

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

h all the pomp of war; whilst at intervals, peals of christian bells and the booming of near and distant guns added to the solemnity of this water pageant. after the filling of the golden cup, which, of course, represents the earth and its fulness, and, at this season, the now expected increase, the high priest placed a golden crucifix on the virgin water and blessed its return from wintry death, invoking the precious fluid to vernal life and productiveness, when lo! a holy child suddenly appears upon the scene, reminding us that this is everywhere the outcome of the 'wafers of life' in all animal as well as vegetable production. boodha in the garden of loobim through which flowed a holy stream, and christ by the brook at bethlehem, nay, the first pair in the garden of the four rivers, are

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

hat this really means. the christian concept of conversion is a corruption of the mystical transformation that happens when we enter the path of transfiguration. the christ who is the hga and the son of god, the light that becomes the centre of our lives is our own true self. conversion is the process of putting the animal and adept in their places, destroying links with the demiurgic kingdom and invoking the true self. this is the first stage. the second stage: knowledge and conversation the second stage is where the gnostic begins to make contact with his hga. this is a dangerous period. so many times gnostics and would be gnostics confuse metamorphs (false personalities) with the true self. even worse, they confuse fig 17 phase one: external angel phase two: knowledge and conver- phase

GOETIA LUCIFERIAN

black magic, the magic of theurgy (high sorcery) has not been a connection in detail explored until now. theurgy is high magick, or high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the emerald crowned initiator of magick. theurgy would be the path of invoking the genius or guardian angel of the self. this operation has been dealt with in length in the works of abramelin, aleister crowley s 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 ch

ifer. as this is the initiator and god form of the path of sorcery, lucifer is the illuminator of the soul, the one who allows the magician to bask in the light of self and view ones own reflection in the emerald crown, the very lucifer-stone which fell to earth and remains hidden within the earth, and partially in the heart of man. this rite is designed to provide a short yet inspired working of invoking the holy guardian angel, from which one shall seek the communion of their higher spirit, genii, daemon and true will. as one comes into contact with the angel-daemon, an illuminated sense of self comes forth; a new type of being may begin to develop. the oath of the magician of the luciferian path is that of illumination and the great work of becoming. in the workings of goetic sorcery, n

does not fear the forces of which he summons, rather embraces and by the will controls them. the same type of mastery must be applied to the summoning of goetic spirits, no matter the intent, but with an aspect of respect for that which you call. understand the shades of the dead have walked beyond the flesh, and should be viewed as advanced spirits which brings us knowledge and initiation. when invoking/evoking goetic djinn, know that these fire-born spirits who fell with lucifer-azazel, hold too a 18 special knowledge and the self and individual mind is that which will commune with them. be firm in 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

ec canada. 22 23 the evocation circle/triangle in regard to the goetic triangle of evocation, a distinction should be presented. the three points of the triangle refers to the three aspects of hekate, being a meeting place of spirits often symbolized as the crossroads. the historical triangle in ceremonial magic is the materializing point of the daimon. while the present work explores the path of invoking such forces, the triangle itself served to unite the demonic (chthonic/atavistic) with the angelic (celestial/empyrean. the triangle contains in the center a circle, this is the summoning point of which solomon was said to bind such spirits. the inside of the triangle contains the name azazel, being a significant change from the traditional michael. the purpose of this is to have the circ

e found by inspiration via the astral plane. this spirit, who rules 30 legions is an angelick ruler of the witchcraft by nature one comes into being by the communication with animals (body language, posture ect) and the ways of astral shape shifting via dream. 40 i paimon paimon is an angel-daimon of lucifer, whom appears as a man crowned upon a camel. this spirit is a familiar of musick, thus by invoking paimon one may work through an avenue of self-initiation through creating musick. paimon is a powerful angelick king of the witchcraft, whom has 200 legions of spirits half are the orders of angels, the others being potentates. paimon appears with two spirit/djinn label and ablim who are referred to as kings. paimon is perhaps one of the most significant angelick rulers, which along with

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

g.40 astaroth by e.i. ford pg.49 asmodeus by e.i. ford pg.51 gaap by e.i. ford pg.52 andrealphus by e.i. ford pg. 68 belial by e.i. ford pg.70 sigils of crowley edition with accents by e.i. ford pg.74 satan cube from abramelin accented by e.i. ford pg. bthe 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 7:54 am the invoking pentagram ritual of air relax and perform the fourfold 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 of the right hand, a dagger, or the whit

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 of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invokin

ut; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the black end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the

ishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux ebb and flow of thine eternal word, which is the divine ocean of movement and of truth! amen. give the theoricus sign repeat the qabalistic cross. note: 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