Michael Wynn's Occult Reference Library
LAMEN,LAMENS

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0 0 INITIATION CEREMONY

name all the positions. 5. describe the symbology of the neophyte grip, step, and grand word. 6. submit a sample of your written hebrew letters. 7. describe the neophyte grade sign. e 0= 0 neophyte grade initiation on the dais (the stage in the east of temple) these officers represent the second order and are present mostly symbolically. praemonstrator: blue robe, blue& orange nemis, gold shoes, lamen, blue collar, sceptre imperator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius: black robe

rator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius: black robe, black& white nemis, red shoes, lamen, red collar, sword hegemon: white robe, white nemis, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, re

d collar, sword hegemon: white robe, white nemis, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the temple temple arranged according to diagram banners of the east and west temple pillars opening of the neophyte grade 0= 0 when the members a

1 10 INITIATION CEREMONY

cks) extension. all make the signs towards the altar. hiero: may what we have partaken maintain us in our search for the quintessence, the stone of the philosophers. true wisdom, perfect happiness, the summum bonum. officers remain in the temple while the new neophyte is led out by kere 1= 10 zelator grade initiation part i outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemy

llar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of the east and west temple pillars hebrew letters: tau, shin, qo

twelve signs of the zodiac. in this grade, the lights on the pillars are unshaded, showing that you have quitted the darkness of the outer world. you will leave the temple for a short time. kerux: escorts neophyte out of temple, instructs neophyte in knocks and returns to temple entrance. 1= 10 zelator grade part ii part ii outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemy

llar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash of 1=10 required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part ii banners of the east and west temple pillars hebrew letters: tau, shin, qoph table of

3 8 INITIATION CEREMONY

s her to dance as do the samodivy. but she cannot without her 'samodivski drekhi' stoyan produces them, she flies away, bathes in the mominski fountain, and recovers her mominstvo (virginity. trans. end of vol. i. a. king and co, aberdeen. h date due bl860.g867v.1 teutonic mythologys 3= 8 practicus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew l

the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: 2 blue tapers greek cross of 13 cubes 19th key of the tarot (sun) required materials for the temple: banners of the east and west temple pillars hebrew letters: res

a mss. lecture on geomancy is circulated among the members of practicus grade. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 30th path. you will now quit the temple for a short time and on your return the ceremony of your reception into the grade of practicus will take place. temple officers part iii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: red cross and white triangle 3 red lamps at corners of triangle cup of water diagram of eden before the fall diagram of eden after the fall lamen badge of water req

4 7 INITIATION CEREMONY

n us and you, and be ye ready to come when ye are called. hiero: knocks and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple closed in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1,(k4= 7 the philosophus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars he

dii as shown. a versicle suitable to the matter is then written within the double circle. hiero: i have much pleasure in now conferring upon you the title of lord (lady) of the 29th path. you will now quit the temple for a short time and on your return the ceremony of your passage of the 28th path will take place. part ii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers 4 sided pyramid 17th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: resh, samech, tzaddi

ernal sephiroth summed up in binah. while caput and cauda draconis are referred to malkuth. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 28th path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 27th path will take place. part iii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers calvary cross of 6 squares 16th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: mem, ayin

south west are the lion and the horse, the younger lilith, the wife of asmodai. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 27th path. you will now quit the temple for a short time, and on your return the ceremony of your reception in the grade of philosophus will take place. part iv temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 3 red lamps white triangle and red cross calvary cross of 6 squares diagrams of eden before and after the fall lamen of 6 squared calvary cross required materials fo

ABRAMELIN1

t a censer on the head of the altar, wherein you shall kindle the holy fire, and make a precious perfume every day that you pray. now for your habit, you shall have a long garment of white linen, close before and behind, which may come down quite over the feet, and gird yourself about the loins with a girdle. you shall likewise have a veil made of pure white linen on which must be wrote in a gilt lamen, the name tetragrammaton; all which things are to be consecrated and sanctified in order. but you must not go into this holy place till it be first washed and covered with a cloth new and clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a perfume upon the altar; and then on your knees pray before the al

have directed. now when the time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making. a perfume, you shall sign the cross with holy oil on the forehead, and anoint your eyes, using prayer in all these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed and holy trinity, i do desire ye, strong and mighty angels (here name the spirit or spirits you would have appear, that if it be the divine will of him who is called tetragrammaton, etc, the holy god, the father, that ye take upon ye some sha

em to administer unto us. 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

llowing 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 well general as special. and in the centre of the lamen draw a hexagon7 or character of six corners; in the middle thereof write the name and character of the star, or of the spirit his governor, to whom the good spirit that is to be called is subject. and about this character let there be placed so many characters of five corners, or pentacles,8 as the spirits we would call together at once. but if we should call only one, nevertheless there mus

of the spirit his governor, to whom the good spirit that is to be called is subject. and about this character let there be placed so many characters of five corners, or pentacles,8 as the spirits we would call together at once. but if we should call only one, nevertheless there must be made four pentagons, wherein the name of the spirit or spirits with their characters are to be written. now this lamen ought to be composed when the moon is in her increase, on those days and hours which agree to the spirit; and if we take a fortunate planet therewith, it will be the better for the producing the effect; which table or lamen being rightly made in the manner we have fully described, must be consecrated according to the rules above delivered. and this is the way of making the general table or l

ngs having a life of sense, and from those which do proceed from them, let him drink only pure running water; neither is there any food or wine to be taken till the going down of the sun. let 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 consec

ing,70 giving unto him another sign if it be necessary in order to see him himself71 on the two following days. it is requisite that he who shall operate shall take heed to in no wise regard the altar, but having his face towards the ground let him continue his orations, and as soon as the child shall have seen the angel thou shalt command him to tell thee, and to look upon the altar and take the lamen or plate of silver which thou shalt have placed there for this purpose, in order to bring it unto thee if it be necessary, and whatever other thing the holy angel shall have written thereon, wherewith thou oughtest to work on the two following days. the which being done he will disappear. which being carefully done, the child will tell thee (for this, it is necessary to have instructed him b

uable collection of occult or magical information. 66 it is noticeable how constantly abraham the jew insists upon this point. 67 this word in greek would mean exhausted in every way or hemmed in and hindered on every side. 68 i.e, the angels. 69 the following instructions recall some of cagliostro's methods of magical working. the sacred magic 38 70 ie, the child. 71 ie, the operator. 72 ie, the lamen of silver, previously alluded ctthe sacred magic of abramelin the mage book ii translated by s.l. mac gregor mathers the sacred magic of abramelin the mage book ii this adobe acrobat edition contains the complete and unaltered text of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, december 16, 1998. 41 the

ABRAMELIN2

perations by the use of a symbol not set down in any way in the third book [i am speaking of good and permissible operations],119 you shall make the demand thereof from your guardian angel in this manner: fast the day before, and on the following morning you, being well washed, shall enter into the oratory, put on the white tunic, illumine the lamp, and put the perfume in the censer. then lay the lamen of silver upon the altar, whereof the two angles shall be touched with the holy anointing oil; fall upon your knees and make your orison unto the lord, rendering unto him grace for the benefits which you have received in general. then shall you supplicate him to be willing to send unto you your holy angel, that he may instruct you in your ignorance, and that he may deign to grant your demand

ything touching the form of the symbol demanded. and when you have finished your supplication, arise and go to the plate of silver, whereon you shall find written as it were in drops of dew, like a sweat exuding therefrom, the symbol as you ought to make it, together with the name of the spirit who should serve you for this operation, or else that of his prince. and without touching or moving the lamen, copy at once the symbol just as it appeareth, and leave the plate of metal upon the altar until the even; at the which time, after having made your ordinary orison, and returned your thanks, you shall put it away in a piece of clean silk. the most convenient day for procuring these symbols is the sabbath; because by such an operation, we do not in any way violate (its sanctity, neither do w

ADEPTUS MINOR INITIATION

f the 24th, 25th and 26th paths of the portal of the vault of the adepti, is a candidate for admission to the second order and is waiting without. v.h. frater hodos chamelionis, prepare the aspirant and act as an introducer. associate adeptus minor, guard the hither side of the portal and admit them in due form (carries his grade sash along with the recommendation from the chief of the order, the lamen of the hiereus, and a separate prepared speech) third (opens door "who bringest thou here with thee" 9 aspirant (loudly and firmly gives speech "hear ye all that i, the honored frater/soror, stand before you, being a member of the 4=7 grade of the first order, the highest grade of the hermetic order of the golden dawn in the outer, a philosophus; one qualified to fill the important post of h

portal for a short time, and on your return the ceremony of opening the tomb will be proceeded with. take with you this wand and crux ansata (hands it to him) which will ensure your re-admission (aspirant goes out, carrying the wand and crux of chief adept) second point (preparation of tomb. chief adept lies in full regalia in the pastos representing frater c.r.c. on his breast is the rose cross lamen suspended from the double phoenix collar. his arms are crossed on his breast and he holds crook and scourge. between them lies the book (t. lid of pastos closed and circular altar stands over it. other adepts outside tomb as before. on the altar are replaced rose cross, cup of wine, chain and dagger) second "associate adeptus minor, let the aspirant now be admitted (third adept opens door an

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

onlooker that his advantage lies in commanding stones to become bread, or otherwise making things easy for himself. these considerations being thoroughly understood we may return to the question of making the magical link. in the case above cited frater perdurabo composed his talisman by invoking his holy guardian angel according to the sacred magick of abramelin the mage. that angel wrote on the lamen the word of the aeon. the book of the law is this writing. to this lamen the master therion gave life by devoting his own life thereto. we may then regard this talisman, the law, as the most powerful that has been made in the world's history, for previous talismans of the same type have been limited in their scope by conditions of race and country. mohammed's talisman, allah, was good only f

fire and water respectively. 313& 314 table i: xl: xli :key scale: precious stones: magical weapons: 0: 1 :diamond :swastika or fylfat cross: crown: 2 :star ruby, turquoise :lingam, the inner robe of: glory: 3 :star sapphire, pearl :yoni, the outer robe of: concealment: 4 :amethyst, sapphire :the wand, sceptre, or crook: 5 :ruby :the sword, spear, scourge or: chain: 6 :topaz, yellow diamond :the lamen or rosy cross: 7 :emerald :the lamp and girdle: 8 :opal, especially fire opal :the names and versicles: the apron: 9 :quartz :the perfumes and sandals: 10 :rock crystal :the magical circle& triangle :11 :topaz, chalcedony :the dagger or fan: 12 :opal, agate :the wand or caducesus: 13 :moonstone, pearl, crystal :bow and arrow: 14 :emerald, turquoise :the girdle: 15 :ruby :the horns, energy, t

cross of equilibrium :23 :beryl or aquamarine :the cup and cross of suffer: ing, the wine: 24 :snakestone :the pain of the obligation: 25 :jacinth :the arrow (swift and straight: application of force: 26 :black diamond :the secret force, lamp: 27 :ruby, any red stone :the sword: 28 :artificial glass :the censer or aspergillus: 29 :pearl :the twilight of the place: magic mirror: 30 :crysoleth :the lamen or bow and arrow :31 :fire opal :the wand, lamp, pyramid of fire: 32 :onyx :the sickle :32 "bis :salt :the pantacle, the salt :31 "bis: 315& 316 table i: xlii: liii: xlix :key scale: perfumes :the greek: lineal figures of the :alphabet: planets and geomancy: 0 :the circle: 1 :ambergris :the point: 2 :musk (sigma :the line, also the cross: 3 :myrrh, civet :the plane, also the diamond: oval, c

ALEISTER CROWLEY MAGICK WITHOUT TEARS

s. they always have a very clear idea of what is meant by words like "buddhi "manas" and the like. attempts at translation are very unsatisfactory. i find that even with such a simple matter as the "eight limbs of yoga" as you will see when you come to read my eight lectures. i am very pleased with your illustrations; that is excellent practice for you. presently you have to make talismans, and a lamen for yourself, and even to devise a seal to serve as what you might call a magical coat-ofarms, and all this sort of thing is very helpful. it occurs to me that so far we have done nothing about the astral plane and this path of tau of which you speak. have you had any experience of travelling in the astral? if not, do you think that you can begin by yourself on the lines laid down in liber o

ght help you if i were to make a few experiments. i have done so. result: this is much more difficult and delicate an affair than i had thought when i wrote this letter. for instance, one single thought of a "second string- e.g "if it fails, i had better do so and so- is enough to kill the while operation stone dead. of course, i am totally out of practice; but, even so. chapter xx talismans: the lamen: the pantacle cara soror, do what thou wilt shall be the whole of the law. really you comfort me when you turn from those abstruse and exalted themes with which you have belaboured me so often of late to dear cuddlesome 11 little questions like this in our letter received this morning "do please, dear master, give me some hints about how to make talismans (that's magic without tears get any

s magic without tears get any book for free on: www.abika.com 139 the same as telesmata, isn't it? yes, 666) and the pantacle. the official instructions are quite clear, of course; but somehow i find them just a little frightening" well, i think i know pretty well what you mean; so i will try to imitate the style of aunt tabitha in "the flapper's fireside" for one thing, you forgot to mention the lamen. now what are these things when they are at home? that's easy enough. the lamen is a sort of coat of arms. it expresses the character and powers of the wearer. a talisman is a storehouse of some particular kind of energy, the kind that is needed to accomplish the task for which you have constructed it. the pantacle is often confused with both the others; accurately, it is a "minutum mundum "

ich you have constructed it. the pantacle is often confused with both the others; accurately, it is a "minutum mundum "the universe in little; it is a map of all that exists, arranged in the order of nature. there is a chapter in book 4, part ii, devoted to it (pp. 117- 129; i cannot make up my mind whether i like it. at the best it is very far from being practical instruction (the chapter on the lamen, pp. 159- 161, is even worse) an analogy, not too silly, for these three; the chessplayer, the openings, and the game itself. but- you will object- why be silly at all? why not say simply that the lamen, stating as it does the character and powers of he wearer, is a dynamic portrait of the individual, while the pantacle, his universe, is a static portrait of him? and that, you pursue flatter

light and of seaborn aphrodite, your well-known acumen has "nicked the ninety and nine and one over" as browning says when he (he too) alludes to the tarot. magic without tears get any book for free on: www.abika.com 140 as you will have gathered from the above, a talisman is a much more restricted idea; it is no more than one of the objects in his pantacle, one of the arrows in the quiver of his lamen. as, then, you would expect, it is very little trouble to design. all that you need is to "make considerations' about your proposed operation, decide which planet, sign, element or sub-element or what not you need to accomplish your miracle. as you know, a very great many desirable objects can be attained by the use of the talismans in the greater and lesser keys of solomon the king; also in

conceivable operation, if you understand the virtue of the various symbols which they magic without tears get any book for free on: www.abika.com 141 manifest. they are actually an expansion of the tarot (obviously, the tarot itself as a whole is a universal pantacle- forgive the pleonasm! each card, especially is this true of the trumps, is a talisman; and the whole may also be considered as the lamen of mercury. it is evidently an idea far too vast for any human mind to comprehend in its entirety. for it is "the wisdom whereby he created the worlds) the decisive advantage of this system is not that its variety makes it so adaptable to our needs, but that we already posses the invocations necessary to call forth the energies required. what is perhaps still more to the point, they work wit

o frivolous as to try to exclude these from our discourse, it is merely evidence that you have not understood a single word of what i have been trying to tell you these last few hundred years! 13 may i close with a stray example or so? equinox iii, 1, has the neophyte's pantacle of frater o.i.v.v.i.o. the fontispiece of the original (4 volume) edition of magick, the colors vilely reproduced, is a lamen of my own magick, or a pantacle of the science, i'm sure i'm not sure which! most of my talismans, like my invocations, have been poems. this letter must be like the iliad in at least one respect: it does not end; it stops. love is the law, love under will. magic without tears get any book for free on: www.abika.com 143 yours fraternally, 666 chapter xxi my theory of astrology cara soror, do

e disk. this ought to be of pure gold, with your own pantacle, designed by yourself after prolonged study, graved thereupon. while getting ready for this any plain circle of gold will have to serve your turn. quite flat, of course. if you want a good simple design to go on interim, try the rosy cross or the unicursal hexagram. so much for the weapons! now, as to your personal accoutrements, robe, lamen, sandals and the like, the book of the law has most thoughtfully simplified matters for us "i charge you earnestly to come before me in a single robe, and covered with a rich headdress (al i, 61) the robe magic without tears get any book for free on: www.abika.com 158 may well be in the form of the tau cross; i.e. expanding from axilla to ankle, and from shoulder to- whatever you call the pl

ALEISTER CROWLEY MEDITATION

ar, the solid basis on which he works, the foundation of all. upon the altar are his "wand "cup "sword" and "pantacle" to represent his will, his understanding, his reason, and the lower parts of his being, respectively. on the altar, too, is a phial of "oil" surrounded by a "scourge" a "dagger" and a "chain" while above the altar hangs a "lamp" the magician wears a "crown" a single "robe" and a "lamen" and he bears a "book" of conjurations and a "bell" the oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy. the scourge tortures him; the dagger wounds him; the chain binds him. it is by virtue of these three that his aspiration remains pure, and is able to consecrate all other things. he wears a crown to affirm his l

the oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy. the scourge tortures him; the dagger wounds him; the chain binds him. it is by virtue of these three that his aspiration remains pure, and is able to consecrate all other things. he wears a crown to affirm his lordship, his divinity; a robe to symbolize silence, and a lamen to declare his work. the book of spells or conjurations is his magical record, his karma. in the east is the "magick fire" in which all burns up at last<invocation, by which he calls down that which is above him and within him; but for evocations, by which he calls forth that which is below him and without him, he may plac

which is written, liber vii, v, 31 "there is a solemnity of the silence. there is no more voice at all" as the magical book was the record of the past, so is the magick bell the prophecy of the future. the manifested shall repeat itself again and again, always a clear thin note, always a simplicity of music, yet ever less and less disturbing the infinite silence until the end. 112 chapter xv the lamen the breastplate of lamen of the magician is a very elaborate and important symbol. in the jewish system we read that the high priest was to wear a plate with twelve stones, for the twelve tribes of israel (with all their correspondences, and in this plate were kept the urim and thummin<
te of lamen of the magician is a very elaborate and important symbol. in the jewish system we read that the high priest was to wear a plate with twelve stones, for the twelve tribes of israel (with all their correspondences, and in this plate were kept the urim and thummin<divination> the modern lamen is, however, a simple plate which (being worn over the heart) symbolizes tiphereth, and it should therefore be a harmony of all the other symbols in one. it connects naturally by its shape with the circle and the pentacle; but it is not sufficient to repeat the design of either. the lamen of the spirit whom one wishes to evoke is both placed in the triangle and worn on the breast; but in thi

t is not sufficient to repeat the design of either. the lamen of the spirit whom one wishes to evoke is both placed in the triangle and worn on the breast; but in this case, since that which we wish to evoke in nothing partial, but whole, we shall have but a single symbol to combine the two. the great work will then form the subject of the design<lamen with the pantacle, usually through a misunderstanding of the nature of the latter. dr. dee's "sigillum dei amath" makes a fine pantacle, but it would be useless as a lamen, eliphas levi made several attempts to draw one or the other, he never seemed sure which. fortunately he knows better now. the lamens given in the lesser and greater keys of "solomon" are rather better, but we know of no p

amath" makes a fine pantacle, but it would be useless as a lamen, eliphas levi made several attempts to draw one or the other, he never seemed sure which. fortunately he knows better now. the lamens given in the lesser and greater keys of "solomon" are rather better, but we know of no perfect example. the design on the cover of "the star in the west" represents an early effort of fra. p> in this lamen the magician must place the secret keys of his power. the pentacle is merely the material to be worked upon, gathered together and harmonized but not yet in operation, the parts of the engine arranged for use, or even put together, but not yet set in motion. in the lamen these forces are already at work; even accomplishment is prefigured. in the system of abramelin the lamen is a plate of si

who confers the secrets of that power which should be herein expressed. st. paul expresses the same thing when he says that the breastplate is faith, and can withstand the fiery darts of the wicked "this "faith" is not blind self-confidence 113 figure on this page: a vesica with balances, sword, rose and crown, along with several letters and numbers. this caption beneath "example of design for a lamen" 114 and credulity; it is that self confidence which only comes when self is forgotten. it is the "knowledge and conversation of the holy guardian angel" which confers this faith. the task of attaining to this knowledge and conversation is the sole task of him who would be called adept. an absolute method for achieving this is given in the eighth aethyr (liber cdxviii, equinox v. 115 illustr

ALEISTER CROWLEY EQUINOX EQ I 1 2

tar 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. ed. i also demanded of mine angel the writing upon the lamen of silver; a writing of the veritable elixir and supernal dew. and it was granted unto me. then subtly, easily, simply, imperceptibly gliding, i passed away into nothing. and i was wrapped in the black brilliance of my lord, that interpenetrated me in every part, fusing its light with my darkness, and leaving there no darkness, but pure light. also i beheld my lord in a figure and i felt the

lity. many and wonderful also were the visions and powers offered unto me in this hour; but i refused them all; for being in my lord and he in me, there is no need of these toys. 12.0. the pose over. on this second sitting, practically no thoughts arose at all to cloud the sun; but a curious feeling that there was something more to come. possibly the proof, that i had demanded, the writing on the lamen 12.40. chez lavenue. certain practical considerations suggest themselves. one would have been much better off with a proper magical cabinet, a disciple to look after things, proper magical food ceremonially prepared, a private garden to walk in and so on. but at least it is useful and important to know that things can be done at a pinch in a great city and a small room. 1.14. the lunch is

ALEISTER CROWLEY EQUINOX EQ I 2 2

rophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fills the place of the lord of the path, acting as inductor into the sacred mysteries. his symbols and insignia are: the throne of the east in the path of hb:samekh without the veil. the mantle of bright flame-red; the crown-headed sceptre; the banner of the east; the great lamen "expounder of the sacred mysteries" is the name of the hierophant: and he is aeshuri-st "the osiris in the nether world" illustration "diagram 5. the banner of the east10" this is a banner; top is aprox. 2/3 length of sides. sides converge slightly as they approach the bottom. bottom is a downward pointing wedge, with sides about 10 inclined from the horizontal. in the center of the banner i

overed section to clockwise of each point. the top point of the hexagram exactly touches the top edge of the calvary cross, the other points being arrayed by nature of the center of the hexagram being concentric with the intersection of the arms of the cross. the note in the text indicates a defect in the illustration, that it should contain a white tau in its center. illustration "diagram 6. the lamen of the hierophant" this is a circular device. cross-hatching suggests that the different parts have all of them different colors. inside the circular shape is a space, then a narrow concentric ring. within this ring is a calvary cross 10 the banner of the east should contain a white tau in its centre. with a circular auriole ring concentric with the intersection of the limbs of the cross and

, which two forces are symbolised by the impact of the paths of hb:shin and hb:qof (fire, pisces, terminating respectively in the russet and olive quarters of malkuth. there, therefore, is he placed as a mighty and avenging guardian unto the sacred mysteries. his symbols and insignia are: the throne of the west at the limits of malkuth; the robe of darkness; the sword; the banner of the west; the lamen "avenger of the gods" is the name of the hiereus, and he is "horus in the city of blindness" and of ignorance unto the higher. illustration "diagram 7. the banner of the west" this is a black banner; top is aprox. 7/8ths length of sides. sides are parallel. bottom is a downward pointing wedge, with sides about 10 inclined from the horizontal. in the center of the banner is a calvary cross su

nward pointing wedge, with sides about 10 inclined from the horizontal. in the center of the banner is a calvary cross superimposed upon a very slightly larger calvary cross of a different color. there is an equilateral triangle composed of white bands enclosing the cross. this upward-pointing triangle nearly touches the top and lower limit of the sides of the banner. illustration "diagram 8. the lamen of the hiereus" this is a circular ring of white enclosing a black field with an circumscribed equilateral triangle pointing upward. the triangle is composed of white bands, and the black field is re-entrant in its center. illustration "diagram 9. the lamen of the hegemon" this is a circular ring of black enclosing a white field within which floats a solid black calvary cross "the hegemon" t

hb:samekh, which latter forms a part of the middle column, being there placed as the guardian of the threshold of entrance, and the preparer of the ways for the enterer thereby. therefore the reconciler between the light and the darkness, and the mediator between the stations of the hierophant and the hiereus. his symbols and insignia are: the robe of pure whiteness; the mitre-headed sceptre; the lamen. 249 "before the face of the gods in the place of the threshold" is the name of the hegemon; and she is the goddess thmais11 thmaist of dual form as 11 more fiery. s.r.m.d. says thmais contains the letters of hb:shin hb:taw hb:mem hb:aleph and probably is the origin of the greek theta epsilon mu iota sigma, the justice-goddess. thmait.12 "the kerux- the kerux is the principal form of anubis

of the order. after which he confirms his obligation by saying "i undertake to maintain the veil between the first and second orders and may the powers of the elements bear witness to my pledge" the associate adept then explains to the philosophus the admission badge, which is the peculiar emblem of the hiereus of a temple of the first order. and the hierophant inductor explains the hierophant's lamen and the banner of the east, thus completing his knowledge of the emblems appropriate to the officers of a temple of the first order. the diagram of the paths is then explained to the candidate, after which the hierophant inductor says "before you in the east are represented the five portals of the 21st, 24th, 25th, 26th and 23rd paths; thus shadowing forth by their number the eternal symbol

ALEISTER CROWLEY EQUINOX EQ I 2

ough to make us throw away our atheism and exclaim "o god be merciful to me a sinner, and keep me in the way of truth" nay, for those of us who know what triple silver cord of moonlight binds the red blood of our heart to the ineffable crown of brilliance, who have seen what angel stands in the moon-ray, who have known the perfume and the vision, seen the drops of dew supernal stand on the silver lamen of the forehead- for us is neither fear nor pride, but silence in the one thought of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black dragon for our red tincture. we understand the precept "visita interiora terrae rectificando invenias occultum lapidem; and harnessing to our triumphal car the white eagle and the green lion we voyage at

ALEISTER CROWLEY EQUINOX EQ I 3 2

a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen

are, as it were, the guardians of the body of the slain osiris. for initials, c and theta see z. explanation in 0= 0 ritual. a (knock) commences the new vibration. he is prepared by themis. the alarm of hb:yod hb:yod hb:yod hb:yod' hb:yod places the 4 before the 1, and anubis at once challenges. the aspirant, not waiting for his higher self (theta) to speak, assumes the horus formula (wearing his lamen, and seeketh to take by force the kingdom of heaven. horus arises as it were insulted. he, the chief guardian of the tomb_ shall this one enter, the not even initiated? the sword and serpent are given back to him, but not yet united as in the rose cross. he is therefore clothed in black to show his uninitiated state and the darkness in which he walks; his hands are bound; the middle pillar o

ALEISTER CROWLEY EQUINOX EQ I 3

he details of which are dealt with in a manuscript entitled "z.2" of the order of the golden dawn, which is divided into five books, each under one of 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

ALEISTER CROWLEY EQUINOX EQ I 4

d neck of a beautiful woman with a stern and fixed expression, and hair long dark and waving (malkuth) hb:nun= the arms and hands, which are bare and strong, stretched out to the right and left at right angles to the body, in the left hand a gold cup and in right ears of ripe corn. from her shoulders dark spreading wings. hb:yod= a deep yellow-green robe, upon the breast of which is a square gold lamen decorated with four scarlet greek crosses. round her waist is a broad gold belt upon which in scarlet letters is written the name hb:tzaddi hb:resh hb:aleph hb:heh hb:yod hb:nun hb:dalet hb:aleph in the letters of the alphabet of honorius. her feet are flesh coloured, and she wears golden sandals. her long yellow- green drapery is rayed with olive, and beneath her feet roll black clouds lit

he image. there are two methods, the involving and the expanding whorls respectively. 171 similar to the d. a. mediation practices. 172 similar to fra. i. a.'s ritual of jupiter. 173 this is done by making the telesmata flash by meditation. 174 this is done by projecting a physical image of the self in front of one by meditation "a deep yellow-green robe, upon the breast of which is a square gold lamen decorated with four scarlet greek crosses- as described, the robe is very loose and is parted to show the lamen on what appears to be the bare chest. the greek crosses look indented. there is a rim and a simple cross quartering the lamen into four sub-panels for the greek crosses "round her waist is a broad gold belt upon which in scarlet letters is written the name hb:tzaddi hb:resh hb:alep

leven pointed star. the girders of the soul."181 how to do it is the great problem. i am inclined to believe in drugs- if one only knew the right drug. 13th. drew a pantacle. 16th. painted wicked black-magic pantacle. held a magical ceremony in the evening. lesser banishing ritual of pentagram and hexagram. invocation of thoth and the elements by keys 1-6182 and g. d. opening rituals. consecrated lamen crown and abrahadabra wand with great force. 16th. did the seven hb:shin of hb:shin operations. worked at a z for 5= 6 ritual.183 17th. position 1. 12 m. not good. evening invocation of mercury, chokmah and thoth. 18th. completed z for 5= 6 ritual. 117 may 19th. 1. assumption of the god-form of harpocrates: it lasted nine minutes: the result was good, for i got a distinct aura around me. 2

ANALYSIS OF THE 5 6 INITIATION

t is to rtk alone we must hold fast, and that only in total surrender unto the light will the light descend (the left hand is the hand in which the ankh is held, the passive hand. with the right hand we project the light and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangl

s+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangle, the two con-dividing, the one reconciling. it is the reconciled one that in a mystical sense is buried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth because osir

BLUE EQUINOX

y many units in all parts of space, yet upon a formless plane. i rose higher and tried to unify all these; this resulted in an absolutely impersonal state which continued even after the meditation was over until about 12 o.clock. while it lasted it was distinctly different from any former experience, especially the earlier part [not very good; seems too much like thinking..o.m] 777 418 13 dja the lamen of frater v.i.o. this lamen is symbolical of the master.s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j h ny b h m k j r t k y a twklm dwsy d w h j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthys isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one of night of time t a the spirit

inal useage. the stylistic conventions used in liber xv to distinguish speeches from directions do not necessarily reflect those used in the print edition. in the .curriculum of a.a. a few titles on the .course i. reading list which were inadvertently omitted in the printed edition have been restored based on the appendix to the 1994 .blue brick. edition of magick. the figures of the pantacle and lamen of frater v.i.o. were redrawn as vector art; other graphics are taken from scans posted at the-equinox.org further proof reading in many of the texts may be necessary. last updated 23rd january 2004: one omitted paragraph restored and a few formatting errors fixed in liber cxciv; fixed one minor transcription error in liber lxi; restored a couple of omissions in the curriculum of a.a; re-set

DEMONIC BIBLE

th the forces of darkness (1) bael- the first principal spirit is a king ruling in the east, called bael. he maketh thee to go invisible. he ruleth over 66 legions of infernal spirits. he appeareth in divers shapes, sometimes like a cat, sometimes like a toad, and sometimes like a man, and sometimes all these forms at once. he speaketh hoarsely. this is his character which is used to be worn as a lamen before him who calleth him forth, or else he will not do thee homage (2) agares- the second spirit is a duke called agreas, or agares. he is under the power of the east, and cometh up in the form of an old fair man, riding upon a crocodile, carrying a goshawk upon his fist, and yet mild in appearance. he maketh them to run that stand still, and bringeth back runaways. he teaches all language

wk upon his fist, and yet mild in appearance. he maketh them to run that stand still, and bringeth back runaways. he teaches all languages or tongues presently. he hath power also to destroy dignities both spiritual and temporal, and causeth earthquakes. he was of the order of virtues. he hath under his government 31 legions of spirits. and this is his seal or character which thou shalt wear as a lamen before thee (3) vassago- the third spirit is a mighty prince, being of the same nature as agares. he is called vassago. this spirit is of a good nature, and his office is to declare things past and to come, and to discover all things hid or lost. and he governeth 26 legions of spirits, and this is his seal (4) samigina, or gamigin- the fourth spirit is samigina, a great marquis. he appeareth

r part of potentates. now if thou callest this spirit paimon alone, thou must make him some offering; and there will attend him two kings called labal and abali, and also other spirits who be of the order of potentates in his host, and 25 legions. and those spirits which be subject unto them are not always with them unless the magician do compel them. his character is this which must be worn as a lamen before thee, etc (10) buer- the tenth spirit is buer, a great president. he appeareth in sagittary, and that is his shape when the sun is there. he teaches philosophy, both moral and natural, and the logic art, and also the virtues of all herbs and plants. he healeth all distempers in man, and giveth good familiars. he governeth 50 legions of spirits, and his character of obedience is this

ri. he is a great prince and appeareth at first with a leopard s head and the wings of a gryphon, but after the command of the master of the exorcism he putteth on human shape, and that very beautiful. he enflameth men with women s love, and women with men s love; and causeth them also to show themselves naked if it be desired. he governeth 60 legions of spirits. his seal is this, to be worn as a lamen before thee, etc (13) beleth- the thirteenth spirit is called beleth (or bileth, or bilet. he is a mighty king and terrible. he rideth on a pale horse with trumpets and other kinds of musical instruments playing before him. he is very furious at his first appearance, that is, while the exorcist layeth his courage; for to do this he must hold a hazel wand in his hand, striking it out towards

re the magician must hold the magical ring near his face, and that will defend him. he giveth true answers of things past, present, and to come, and can discover all secrets. he will declare wittingly how the spirits fell, if desired, and the reason of his own fall. he can make men wonderfully knowing in all liberal sciences. he ruleth 40 legions of spirits. his seal is this, which wear thou as a lamen before thee, or else he will not appear nor yet obey thee, etc (30) forneus- the thirtieth spirit is forneus. he is a mighty and great marquis, and appeareth in the form of a great sea-monster. he teacheth, and maketh men wonderfully knowing in the art of rhetoric. he causeth men to have a good name, and to have the knowledge and understanding of tongues. he maketh one to be beloved of his f

ow down unto the ground. he giveth the ring of virtues; he teacheth the arts of arithmetic, astronomy, geometry, and all handicrafts absolutely. he giveth true and full answers unto thy demands. he maketh one invincible. he showeth the place where treasures lie, and guardeth it. he, amongst the legions of amaymon governeth 72 legions of spirits inferior. his seal is this which thou must wear as a lamen upon thy breast, etc (33) gaap- the thirty-third spirit is gaap. he is a great president and a mighty prince. he appeareth when the sun is in some of the southern signs, in a human shape, going before four great and mighty kings, as if lie were a guide to conduct them along on their way. his office is to make men insensible or ignorant; as also in philosophy to make them knowing, and in all

ngs, and a serpent s tail, and vomiting fire out of his mouth. but after a time, at the command of the exorcist he putteth on the shape of a man. and he is a strong fighter. he was of the order of dominations. he governeth 30 legions of spirits. he told his chief, who was solomon, that after 1,200 years he had hopes to return unto the seventh throne. and his seal is this, to be made and worn as a lamen, etc (36) stolas, or stolos- the thirty-sixth spirit is stolas, or stolos. he is a great and powerful prince, appearing in the shape of a mighty raven at first before the exorcist; but after he taketh the image of a man. he teacheth the art of astronomy, and the virtues of herbs and precious stones. he governeth 26 legions of spirits; and his seal is this, which is, etc (37) phenex- the thir

t in these things, or in such and such business. he will, lastly, talk of the creation of the world, and of divinity, and of how he and other spirits fell. he destroyeth and burneth up those who be the enemies of the exorcist should he so desire it; also he will not suffer him to be tempted by any other spirit or otherwise. he governeth 36 legions of spirits, and his seal is this, to be worn as a lamen, etc (65) andrealphus- the sixty-fifth spirit is andrealphus. he is a mighty marquis, appearing at first in the form of a peacock, with great noises. but after a time he putteth on human shape. he can teach geometry perfectly. he maketh men very subtle therein; and in all things pertaining unto mensuration or astronomy. he can transform a man into the likeness of a bird. he governeth 30 legi

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

enting unbridled sexuality. some hindu traditionalists would down play this reason for his popularity, citing his role as "savior" and "messiah" in hindu culture. kundalini: an energy said to lie dormant at the base of the spine, ready to rise through the spine to the top of the head and bring down enlightenment. actually, this was an allegory. in reality, the energy is controlled by the mind- l- lamen: originally a plate of metal upon which occult names or symbols were inscribed. the personal or group identifying consecrated charm (q.v) of a magician or group of magicians. in modern times, it has come to mean the symbol of occult authority worn by the magician about the neck during rituals. inscribed on it are the most potent words and signs of the magical current followed by the magician

DION FORTUNE MYSTICAL QABALA

ountenance. melekh, the king. adam. the son. the man. mystical qabala page 128 god-name: tetragrammaton aloah va daath. archangel: raphael. order of angels: malachim, kings. mundane chakra: shemesh, the sun. spiritual experience: vision of the harmony of things. mysteries of the crucifixion. virtue: devotion to the great work. vice: pride. correspondence in the microcosm: the breast. symbols: the lamen. the rosy cross. the calvary cross.the truncated pyramid. the cube. tarot cards: the four sixes. six of wands: victory. six of cups: joy. six of swords: earned success. six of pentacles: material success. colour in atziluth: clear rose-pink. briah: yellow. yetzirah: rich salmon-pink. assiah: golden amber. i [page 188] 1. there are three important keys to the nature of tiphareth. firstly, it

s in perfect reciprocity. it is this one-sided arrangement which [page 212] is the vice of the adept. he must give as well as receive, and he must give himself unreservedly if he would participate in mystical union, which is the fruit of the sacrifice of crucifixion "let him who would be the greatest among you be the servant of all" said our lord. 83. the symbols associated with tiphareth are the lamen; the rosy cross; the calvary cross; the truncated pyramid; and the cube. 84. the lamen is the symbol upon the breast of the adept and indicates the force he represents. an adept performing work in the sphere of shemesh, for instance, would wear upon his breast an image of the sun in splendour. a lamen is the magical weapon of tiphareth; and it therefore becomes necessary to say something con

. the lamen is the symbol upon the breast of the adept and indicates the force he represents. an adept performing work in the sphere of shemesh, for instance, would wear upon his breast an image of the sun in splendour. a lamen is the magical weapon of tiphareth; and it therefore becomes necessary to say something concerning the nature of magical weapons in general in order that the 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

magical weapon the cup, and with the cup would make all signs, and upon the cup would concentrate the force called down by invocation. but upon his breast would be the sigil of the element of water, and this would be recognised as representing the spiritual factor in the operation, and as referring to the archangel over that particular kingdom. unless the adept understands the significance of his lamen, as distinguished from his magical weapon, he is no adept, but a wizard. 87. the rosy cross and the calvary cross are both given as symbols of the sphere of tiphareth. in order to understand their significance, it is necessary to say something concerning crosses in general, and how they are used in systems ofsymbol-ism. although the cross with which we are most generally familiar is the calv

DONALDTYSON SIGIL

ity, from speculum veritatis, 17th century) an emblem is a graphic symbol employed in magic and alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magical identity. when constructed correctly, it links the magic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to

me of divine authority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind forces may be controlled during rituals. the

amen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind forces may be controlled during rituals. the lamen differs from the spirit seal in that the magician is not controlled by it, but uses it to control external spirits or forces. it represents the supreme authority wielded by the magician (alchemical sign or mark for brimstone (sulfur, from the book of signs (1930) by rudolf koch) the term sign is sometimes used for sigil, but is a more general term meaning any simple esoteric symbol, such as

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

e as rare as anthrax in england, but it is as well to know the manner of their manifestation so that, when encountered, they may be recognized.'7most magical work in the second order did not, however,involvethe risk of meeting with demons from the qlippoth and was a good deal more prosaic.itwas concerned with the making and consecration of the t\deptus minor's magical instruments: the lotus wand, lamen, sword and four elemental weapons, which were a wand (fire, a cup (water, a dagger (air, and a pantacle (earth, and which corresponded to the four suits of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'itis to be made

GOLDEN DAWN RITUALS A

ing in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and addition by g.h. frater p.c.a) 2. concerning the ceremony of consecrating the vau

GOLDEN DAWN RITUALS E

leave nothing out here. step 8 perform the reverse circumambulation to break up the forces. remember, going in reverse breaks up the vortex. step 9 place your lotus wand just outside the precincts of your magical circle and perform the l.b.r.p. and b.r.h. placing the wand outside of the circle ensures that the newly bestowed energies are not discharged. 9 10 a b c d e f g h i j ere the rose cross lamen 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 the rose cross lamen is a sacred symbol of our rosicrucian fraternity. it must be made and consecrated by each individual adept alone. it must never be touched by any other person, and it should be wrapped up in white silk or linen. the adept motto is to be painted on the reverse side. this lamen must be worn at all adept meetings, but

n o r 2 the rose cross lamen is a sacred symbol of our rosicrucian fraternity. it must be made and consecrated by each individual adept alone. it must never be touched by any other person, and it should be wrapped up in white silk or linen. the adept motto is to be painted on the reverse side. this lamen must be worn at all adept meetings, but never worn before the outer order or non-members. the lamen is a complete synthesis of the masculine or what we refer to as the positive rainbow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belongs to one of the four elements. top m bottom l right n left o the white portion of the cross belongs to, the ruach ha kadosh (the holy spirit, and unto the planets. there are twen

n. in other words, the petals of the elements are on the opposite side of the arm elements. the rose is a perfect symbol. the hermetic rose is a fitting symbol of the entire, manifested universe. in another adept manuscript, we will cover the proper method of extracting sigils from the rose. it is a perfect emblem to extract sigils in that it represents the entire universe. back of the rose cross lamen the back bears the inscription in latin "the master jesus christ, god and man" this is written between four maltese crosses which allude to the exploding or 5 manifesting outwards of the four elements. the adept should place this on the top arm because it affirms the decent of the divine will into trapt. trapt alludes to the heart center on the body, the place where the rose cross lamen rest

en the alchemical symbols is "blessed be the lord our god who hath given us the symbol signum" both the words "symbol" and "signum" consist of six letters which relate to trapt, where the rose cross hangs on the body, and to the six creative periods in the universe. also, if we add the six letters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen may be made of heavy cardboard or wood that has been cut. the colors must be bright, clear and vivid, but do not use florescent paints. the symbol must always be clean and bright, and adepts attending corpus christi will have their lamens inspected before the ceremony as they enter the temple. we suggest acrylic paints for vividness and the use of a white undercoating before applying the col

eavy cardboard or wood that has been cut. the colors must be bright, clear and vivid, but do not use florescent paints. the symbol must always be clean and bright, and adepts attending corpus christi will have their lamens inspected before the ceremony as they enter the temple. we suggest acrylic paints for vividness and the use of a white undercoating before applying the colors. if you make your lamen out of wood, apply gesso before painting. petals of the rose colors 6 background letter a yellow violet b yellow violet g blue orange d green red h red green w red-orange blue-green z orange blue j amber blue-violet f yellow violet y yellow-green red-violet k violet yellow l green red m blue orange n blue-green red-orange s blue orange u indigo yellow-orange p red green x violet yellow q cri

GOLDEN DAWN RITUALS F

ge: be friendly unto me/ be friendly. zrruoa: demonic name (reversal of aourrz) commanding cacodemons of fire of air. zudna (meaning unknown) zumvi: seas. zuraah: fervently/ with humility. zurchol: angelic king ruling in the south-south-east. zure (meaning unknown) zurza: znurza, swear. zxpi: subservient angel of fire angle of earth tablet. zylna: in itself/ itsef f consecration of the rose cross lamen 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 even after you have carved, cut, and painted your rose cross lamen, it is still incomplete until it is empowered, consecrated and charged by the following ritual. it is a well known axiom that "practice makes perfect" one of the secrets of a true adept is that he or she does not just consecrate and empower his magical implements once, b

ome incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of the b.r.h, the adept should place his lotus wand

ither the day or night house of the planet when holding the lotus wand. when invoking the hexagrams of the planets, begin with l, ending with 5, and then perform the invoking hexagrams of a, holding the lotus wand by the e band. step 10 let the adept, holding the lotus wand by the white portion, trace the equilibriating active and passive spirit pentagrams along with the spirit symbols over 5 the lamen. let the adept also make certain to trace a circle around the pentagram, thus, containing it to the lamen itself. vibrate "exarp, hyha, bitom, hyha (for the active spirit" hcoma, alga, nanta, alga (for the passive spirit" step 11 holding the lotus wand by the e band over the red o arm of the hermetic rose cross lamen, recite the following "and the name of the first river is pison, the one th

king passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invoking earth pentagram, intoning and vibrating the names of god borne upon the banner of the north. 7 "mor dial hctga, ynda" finish by giving the zelator grade sign. note: each pentagram of spirit active and passive and invoking elemental pentagrams should be traced within a circle. the rose cross lamen is one of the most powerful pieces of spiritual telesmata that the adept posseses. it is important to draw a circle around the lamen, to contain the energy to that particular location or talisman. step 15 holding the white portion of the lotus wand, trace a circle over the outer twelve petals of the rose while vibrating "ynda" step 16 trace a smaller circle over the seven middle petals of th

ocation or talisman. step 15 holding the white portion of the lotus wand, trace a circle over the outer twelve petals of the rose while vibrating "ynda" step 16 trace a smaller circle over the seven middle petals of the rose while vibrating "atyrara" step 17 trace an even smaller circle over the innermost petals of the rose and vibrate the divine name "hwhy" step 18 from the top of the rose cross lamen to the bottom, draw a vertical line while vibrating "hyha" from the left of the rose cross lamen to the right, draw a horizontal line while vibrating"\yhla" 8 step 19 wrap the newly consecrated rose cross lamen in white silk or linen. then proceed to purify and consecrate the temple with n and o as in the beginning of the consecration ceremony. step 20 close the vortex by performing the reve

g of the consecration ceremony. step 20 close the vortex by performing the reverse circumambulation, widdershins, three times. step 21 move to the west of the altar, facing east, and perform the final release "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations with the blessings of hwchy and hcwhy" step 22 remove the rose cross lamen now from within the precincts of the circle and perform the l.b.r.p. and b.r.h. say "i now declare this rite duly ended" ring bell/ special note the rose cross lamen, as directed by the chiefs of the third order, is revealed to distinguish the adepti. it should be handled with reverence and with care and should always be kissed upon removing it from its chamber and placing it around one's ne

, as directed by the chiefs of the third order, is revealed to distinguish the adepti. it should be handled with reverence and with care and should always be kissed upon removing it from its chamber and placing it around one's neck. it should be kissed in the center of the rose when replaced back into its keeping place, as well. most adepti have found that keeping a special box for the rose cross lamen is appropriate. some have even found that coating the box with rose oil gives it a rosy smell, and thus, enlivens and invokes even deeper into the mind the importance and power of the rose cross. let the adept, therefore, never forget to kiss the rose cross lamen upon placing it upon him or herself and upon removing it. 9 biblical text genesis 2:11-14 king james version "the name of the firs

GOLDEN DAWN RITUALS G

ements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different days. at least there should be an approximate twenty-four minute interval between each consecration. the adept will be wise in determining the tattwa hour for each element and consecrati

GOLDEN DAWN RITUALS VENUSZAM16

b mercury e yellow jupiter a# violet c venus f# green mars c red 12 y moon g# blue sun d orange k jupiter a# violet venus e yellow l saturn a indigo f green-yelatconsecration ceremony for a venus talisman 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 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped 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 vibrato

GOLDEN DAWN RITUALS Z1

lity of the temple depend. if he has subofficers to assist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instructor of the temple, always limited by

ng be relaxed or profaned, and duly issues to the temple any instruction regarding the ritual received by him from the greatly honoured chiefs of the second order. he is therefore to the temple the reflector of the wisdom beyond. his sub-officers partake of his symbolism. the white cross and triangle on his left breast on the robe represents the purification of the outer order by n. he may wear a lamen like that of the hierophant, but blue upon an orange field and depending from a collar of orange. he may bear a sceptre surmounted by a maltese cross in the elemental colors. the proper mantle of office of the cancellarius is the yellow robe of m. upon him depend the records of the temple, the order of its working, the arrangements of its meetings and the circulation of its manuscripts. he i

the executive authority of the second order over the outer. his duty is to see that in no case knowledge of a grade be given to a member who has not properly attained to it. he is the immediate circulator of all communications from the second order. his sub-officers partake of his symbolism. his white cross and triangle represent the purification of 4 the outer order by m. cancellarius may wear a lamen like that of hierophant, but of yellow on a purple field, and depending from a purple collar; and he may bear a sceptre surmounted by a hexagram of amber and gold. the sceptres of the chiefs should be of the same color as their mantles, with a gold band to represent trapt, being the first grade of the inner order. the sword of imperator should have a plain scarlet hilt with gold or brass mou

east of the temple is the outer side of paroketh, all members of the second order wear the crossed sashes of a lord of the paths of the portal of the vault only--no higher grade being allowed to be shown in a temple of the first order. members of the second order should be seated in the east of the temple when practicable. any past hierophant may wear a mantle of a hierophant and a jewel of that lamen, but not a large collar lamen. immediate past hierophant may have a sceptre of a hierophant. the chiefs, or members asked to represent them on the dais, wear white gowns. the cords and tassels of all mantles of chiefs or officers should be white to symbolize spiritual purity and influence of the divine and shining light. members of the outer order wear a black gown or tunic with a sash indic

he veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended from a white collar. the crown-headed sceptre. the banner of the east. the position of the throne on the path s is fitting for the "inductor to the mysteries" as there is placed in that balanced and central position that knowledge of the light in trapt. being placed before paroketh at the point of its rending marks the shining forth of the light through the veil, and the translatio

ng 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 symbolic of the reconciliation of the celes

that is conjoined therewith in the symbolism of the rose and cross of our order. but in addition to this, it represents the blazing light of the o of a bringing into being the green vegetation of the otherwise barren l and also the power of self sacrifice requisite in one who would essay to initiate into the sacred mysteries. so as the sceptre represents the authority and power of the light, the lamen affirms the qualifications necessary to him who wields it, and therefore, it is suspended from a white collar, to represent the purity of the white brilliance from rtk. hence, it should always be worn by the hierophant. the banner of the east is also partially explained in the portal "the field of the banner of the east is white, the color of light and purity. as in the previous case, the ca

n, terminating respectively in the russet and olive quarters of twklm. therefore, is he placed there as almighty and avenging guardian to the sacred mysteries. the symbols and insignia of hiereus are: the throne of the west in the black of twklm, where it borders on the kingdom of shells. the black robe of darkness, bearing a white cross on the left breast. the sword of strength and severity. the lamen suspended from a scarlet collar. the banner of the west. the position of the throne of the west at the limits of twklm is fitting for the avenger of the gods, for he is placed there in eternal affirmation against the evil ones "hitherto shall ye come and no further" the throne is also placed there as a seat of witness and of punishment decreed against evil. the robe or mantle is of darkness

ephiroth are not necessarily indicated thereon. the guard is dwh and may be of brass, the grip is the path of c and may be of scarlet. the pommel, twklm, and may be black. the grip by which it is wielded, being the path c, represents the universe governed by the flaming force of severity and represents the hiereus as wielding the forces of divine severity "the sword of vengeance" is its name. the lamen is partially explained in the portal thus "the outer circle includes the four sephiroth, trapt, jxn, dwh, and dwsy, of which the first three mark the angles of the triangle inscribed within, while the connecting paths n, u, and p form its sides. in the extreme center is the path s through which is the passage for the rending of the veil. it is therefore a fitting lamen for the hiereus as rep

s n, u, and p form its sides. in the extreme center is the path s through which is the passage for the rending of the veil. it is therefore a fitting lamen for the hiereus as representing the connecting link between the first and second orders, while the white triangle established in the surrounding darkness is circumscribed in its turn by the circle of light" in addition to this explanation, the lamen represents "the light that shineth in the darkness though the darkness comprehendeth it not" it affirms the possibility of the redemption from evil and even that of evil itself through self sacrifice. it is suspended from a scarlet collar which represents its dependence on the force of divine severity for overpowering the evil. it is a symbol of tremendous strength and fortitude and is a syn

of the middle pillar. she is placed there as the guardian of the threshold of entrance and the preparer of the way for the enterer. therefore she is the reconciler between light and darkness, and the mediator between the stations of hierophant and hiereus. the symbols and insignia of the hegemon are: the robe of pure whiteness, bearing on the left breast a red cross. the mitre-headed sceptre. the lamen suspended from a black collar. the robe represents the spiritual purity which is required in the aspirant to the mysteries, and without which qualification none can pass between the eternal pillars. it represents the divine light which is attracted thereby and brought to the aid of the candidate. it symbolizes the self sacrifice that is offered for another to aid him in the attainment of the

flux, shown by the grip being referred to the path q, and it represents the attraction into the universe of the forces of divine mercy. the sephiroth and paths are marked only as bands, and owing to its meaning, should be carried by the hegemon in all conducting of the candidate as representing to the latter the attraction of the forces of his higher self. it is called "the sceptre of wisdom" the lamen is explained in part in the grade of philosophus thus "the peculiar emblem of the hegemon is the calvary cross of six squares within a circle. this cross embraces trapt, jxn, dwh and dwsy, and rests upon twklm. also, the calvary cross of six squares forms the cube and is thus referred to the six sephiroth of the microprosopus which are dsj, hrwbg, trapt, jxn, dwh and dwsy" in addition to thi

f wisdom and truth, even as the hall of the neophyte is called "the hall of the dual manifestation of the goddess of truth" the three inferior officers do not wear mantles but only lamens suspended from black collars. the designs are in white on a black field to show that they are administrators of the forces of light acting through the darkness, under the presidency of the superior officers. the lamen of the kerux is thus explained in the grade of theoricus "the tree of life and the three mother letters are the keys wherewith to unlock the caduceus of hermes. the upper point of the wand rests on rtk and the wings stretch out to hmkj and hnyb, thus, comprehending the three supernal sephiroth. the lower seven are embraced by the serpents whose heads fall on dsj and hrwbg. they are the twin

f the light which guides him in the darkness of the world though he sees it not nor knows it. this caduceus is the rod of hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown, the wand of the chief adept in the 5=6 grade. the lamen of the stolistes is thus explained in the grade of practicus "the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life, it embraces nine of the sephiroth, exclusive of rtk. dwsy and twklm form the triangle below, with the former as the apex, and the latter as the base. like the caduceus, it further represents the three eleme

onsuming o below, as opposed to the celestial o symbolized by the upper part of the caduceus" in addition to this explanation, the cup represents the receptacle and collector of the more fluidic forces of the light, and is the symbol of an inexhaustible bowl of libation from which reservoir the adept may draw the reserved forces of the light, which is a matter that again calls for meditation. the lamen of the dadouchos is thus explained in the grade of zelator "the hermetic cross, which is also known as fylfot, hammer of thor, and swastika, is formed of seventeen squares taken from a square of twenty-five lesser squares. these seventeen fitly represent a, the four elements and the twelve signs of the zodiac" in addition to this, the lamen has a more extended meaning. the hermetic cross, th

f the zodiac" in addition to this, the lamen has a more extended meaning. the hermetic cross, the bolt of whirling flame which is represented by the cross of four axes whose heads may be either double or single and turned in either direction, is a symbol of terrific strength and represents the o of the cleaving its way in all directions through the darkness of matter. therefore, it is born on the lamen of dadouchos whose office is that of purification and consecration by o, and from it also may be drawn by meditation several formulae of strength. the kerux is the principle form of anubis, as the sentinel is the subsidiary form. the kerux is ano-oobist empe-eeb-te "anubis of the east" sentinel is ano-oobi em-pemen-te "anubis of the west" the kerux is the herald, the guardian and watcher wit

GOLDEN DAWN RITUALS Z2

eus then ordains the mystic circumambulation in the path of light. 20. t hierophant lectures on the symbols. 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

GOLDEN DAWN RITUALS ZAM15

to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools 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

nces. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wand by the blac

GOLDEN DAWN RITUALS ZAM16

word with white silk or linen. henceforth, no one else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman 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 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped 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 vibrator

GOLDEN DAWN RITUALS ZAM21

d salt is as the foundation of my body which i destroy that it may be renewed" step 33 take elements astrally, then say "in the name of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual 5 r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept second adept third adept fourth adept magus of fire with the lamen of the dadouchos magus of water with the lamen of the stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specif

GOLDEN DAWN RITUALS ZAM24

(makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple (in the same manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadouchos the red lamp in turn, and lay their lamens at the foot of the dais and all are seated with the members of their own rank) praemonstrator (rises to read out the names of the new officers

ated with the members of their own rank) praemonstrator (rises to read out the names of the new officers "the officers appointed to do the work of the temple for the ensuing six months are. the brethren of the outer order will now retire for a season (kerux gathers up and leads out all who have not attained the white sash. there is a pause while the new officers are provided with the nemysses and lamen collars. outer order members taking office should take these with them and clothe outside the temple in readiness for their installation by the new hierophant now to be appointed. all inner order members now present assume their rose crosses. chief adept takes his place on the throne of the east. second adept on his left; third adept on his right. lesser officers leave dais and take seats am

adept (invests hierophant with robes, assisted by a server "i clothe you with the robe of hierophant. bear it unspotted, my brother, during the period of your office. keep clean your heart beneath it, so it shall sanctify your flesh and prepare you for that great day when you, who are now clothed by the power of the order, shall be unclothed from the body of your death. i invest you also with the lamen of your office; may the virtue which it typifies without, be present efficaciously within you, and after the 9 term of your present dignity, may such virtue still maintain you in your search for the white stone on which a new name is written which no man knoweth save he who receiveth it. you will now pass to the symbolic altar of the universe and assume the sceptre of the hierophant" hieroph

installation of the lesser officers is now proceeded with. cloaks and lamens are arranged at the foot of the dais, ready for the server to hand them to the hierophant) hierophant (reads his confession "in virtue of the power to me committed, i proceed to invest my officers. let the hiereus come to the east (hiereus standing in the east, is invested with the cloak by the server, who also clips the lamen in place and the hierophant holds the lamen) hierophant (while holding the lamen of the hiereus "by the power to me committed, i ordain you hiereus of this temple for the ensuing six months, and i pray that from your throne in the west, symbolizing the failing light, you also may lead the fraters and sorors of the order to the full light in the end, and that you and they, in the midst of mat

the power to me committed, i ordain you hegemon of this temple for the ensuing six months, and i pray that from between the pillars, you may lead the fraters and sorors into the equilibrium of perfect reconciliation" hegemon "by the password, i claim my sceptre (takes sceptre and assumes his place) hierophant "let the kerux come to the east (kerux and other officers to follow are served with the lamen which the hierophant holds while addressing them) hierophant "by the powers to me committed, i ordain you kerux of this temple for the ensuing six months, to guard the inner side of the portal, and to lead all mystic processions. i pray that you may ever go before us with the torch of the higher luminaries, uttering the watchwords of the day. thanks be to god, my brother, for the admirable l

GOLDEN DAWN RITUALS ZAM3

s full in one's sphere of sensation makes it possible to perform it indoors under the inner light of the full moon, if conditions don't permit to work outdoors. full regalia is not necessary for this vigil. however, if the adept does have the ability to work outdoors in regalia undisturbed, then it is more than permissible. it is only required that the adept wear his or her consecrated rose cross lamen. if during the time of the vigil one is working in a public park or parking lot, then the rose cross may be worn underneath clothing so as to hide it from the profane and outside influences. let the adept take caution not to continue on in mundane activity with the rose cross lamen. the adept may wish to also take a ritual cleansing bath or perform whatever other activity he or she may find

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e nature and import of sigils. the significance of the emblems may be divined, from one point of view, by employing them as "doors" through which to skry in the spirit-vision. more can be learned this way concerning the real implication of sigils than almost by any other method. the golden dawn's talismans and sigils the rase of letters shown in figure 6 is adapted from the golden dawn rose cross lamen, which is specifically designed for use with the hebrew alphabet. figure 6 contains the enochian equivalent. there are three rows containing a total of 21 regions and 26 letters. the symbolism of the rose is as follows: 1. the inner three regions surrounding the central circle symbolize the active cosmic elements of water, air and fire which surround, and operate upan, the earth. 2. the seco

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

the magician's second line of defense is the magic circle. the r. r. et a. c. magic circle shown below is suitable to evoke any averse force from 9 this method was apparently rediscovered by "poke" runyon of the ordo templi astarte. 7 the tree of life. the outer ring contains the divine names that correspond to the signs of the zodiac in the same arrangement in which they appear on the rose cross lamen and in the correct colors. the second ring contains the divine names attributed to the planets and to the corresponding sephiroth in the order of the vault of the adepti's planetary walls. the inner ring contains the names of the archangels of the elements as well as the divine names of the sephiroth that are the root of each element. thus the magic circle contains all the divine names in ba

e magician's third and final line of defense is the invocation ritual preceding the evocation summoning the light forces of the same category. thus the divine, archangelical, and angelical forces that correspond to the demon protect the sphere of sensation of the magician. during the evocation the magician affects the averse force, constrained within the triangle of art, through sympathy with the lamen that he or she wears. this lamen contains all the relevant colors, geometrical figures, names, and sigils of the entity's hierarchy of forces, including the name and sigil of the averse force itself. a complete set of such lamens appears among the color illustrations contained in this book, one for each of the sephirothic, zodiacal, planetary, and elemental forces. the aim of evocation the t

GRIMOIRE OF TURIEL

its the secret grimoire form of conjuring and exorcising spirits to oration lo be said when putting on the vestures. amacor, amacor, amides, theodomai, aintor, by the merits of thy angels, o lord, i with i put on the garments of righteousness, that this which i desire i may bring to perfection through the most holy adonay, whose kingdom endureth for ever and ever. amen. this on the ather side the lamen the secret grimoire prayer holy, holy lord god, from whom all holy desires do proceed, i beg thou wilt be merciful unto me at this time, granting i may become a true magician and contemplate of thy wondrous works at alt times, in the name of the father and of the son. therefore in al! my doings and at all times i will call upon thy most holy name, o lord, for thy help and assistance. i besee

LIBER 777

ible] lastal. m. m 1 diamond swastika or fylfot cross, crown[[the lamp. 2 star ruby, turquoise lingam, the inner robe of glory[[the word] viaov 3 star sapphire, pearl yoni, the outer robe of concealment[[the cup, the shining star] babalon. vitriol 4 amethyst, sapphire[[lapis lazuli] the wand, sceptre, or crook ihvh 5 ruby the sword, spear, scourge, or chain agla. alhim 6 topaz, yellow diamond the lamen or rosy cross abrahadabra. iao: inri 7 emerald the lamp and girdle ararita 8 opal, especially fire opal the names and versicles and apron. 9 quartz the perfumes and sandals[[the altar] alim 1010 rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle

ss of suffering, the wine[[water of lustration. 24 snakestone[[greenish turquoise] the pain of the obligation[[the oath] aumgn 25 jacinth the arrow (swift and straight application of force) on 26 black diamond the secret force, lamp on 27 ruby, any red stone the sword. 28 artificial glass[[chalcedony] the censer or aspergillus. 29 pearl the twilight of the place and magic mirror. 30 crysolith the lamen or bow and arrow iao: inri 31 fire opal the wand or lamp, pyramid of b[[the thurible. 32 onyx a sickle. 32 bis salt the pantacle or[[bread and] salt. 31 bis black diamond[[the winged egg. table i (continued) 13 xlii* perfumes. xliii* vegetable drugs. xliv* mineral drugs. 0[[no attribution possible. carbon 1 ambergris elixir vit aur. pot. 2 musk hashish[[cocaine] phosphorus 3 myrrh, civet bel

LIBER CLXV A MASTER OF THE TEMPLE

y many units in all parts of space, yet upon a formless plane. i rose higher and tried to unify all these; this resulted in an absolutely impersonal state which continued even after the meditation was over until about 12 o clock. while it lasted it was distinctly different from any former experience, especially the earlier part [not very good; seems too much like thinking. o.m] 777 418 13 dja the lamen of frater v.i.o. this lamen is symbolical of the master s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j hny b hmk j r t k y a twklm dwsy dwh j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthy s isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one night of time t a the spirit of aiqh

LIBER DCCCLX JOHN ST

een privately printed in the 1909 first edition of and was planned for general publication in vol. iii of the equinox; it was first generally published in a volume called the holy books (dallas: sangreal, 1969, bound up with liber vii and liber lxv, and again in equinox iii (9] liber dccclx 112 ararita will be issued by the a a in due course..ed] i also demanded of mine angel the writing upon the lamen of silver; a writing of the veritable elixir and supernal dew. and it was granted unto me. then subtly, easily, simply, imperceptibly gliding, i passed away into nothing. and i was wrapped in the black brilliance of my lord, that interpenetrated me in every part, fusing its light with my darkness, and leaving there no darkness, but pure light. also i beheld my lord in a figure and i felt the

115 many and wonderful also were the visions and powers offered unto me in this hour; but i refused them all; for being in my lord and he in me, there is no need of these toys. 12.00. the pose over. on this second sitting, practically no thoughts arose at all to cloud the sun; but a curious feeling that there was something more to come. possibly the proof, that i had demanded, the writing on the lamen. 12.40. chez lavenue. certain practical considerations suggest themselves. one would have been much better off with a proper magical cabinet, a disciple to look after things, proper magical food ceremonially prepared, a private garden to walk in. and so on. but at least it is useful and important to know that things can be done at a pinch in a great city and a small room. 1.14. the lunch is

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

or a protection in all adversities. amen. this being finished thou shalt wrap it also in silk like all the other instruments, being duly purified and consecrated by the ceremonies requisite for the perfection of all magical arts and operations. three other swords should be made for the use of the disciples. the first one should have on the pommel the name cardiel or gabriel (see figure 71; on the lamen of the guard, region (figure 72; on the blade, panoraim heamesin (figure 73. the second should have on the pommel the name auriel (figure 74; on the lamen of the guard, sarion (figure 75; on the blade, gamorin debalin (figure 76. the third should have on the pommel the name damiel or raphiel (figure 77; on the lamen of the guard, yemeton (figure 78; on the blade, lamedin eradim (figure 79. t

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

t is said. shemhamphorash (1) bael- the first principal spirit is a king ruling in the east, called bael. he maketh thee to go invisible. he ruleth over 66 legions of infernal spirits. he appeareth in divers shapes, sometimes like a cat, sometimes like a toad, and sometimes like a man, and sometimes all these forms at once. he speaketh hoarsely. this is his character which is used to be worn as a lamen before him who calleth him forth, or else he will not do thee homage (2) agares- the second spirit is a duke called agreas, or agares. he is under the power of the east, and cometh up in the form of an old fair man, riding upon a crocodile, carrying a goshawk upon his fist, and yet mild in appearance. he maketh them to run that stand still, and bringeth back runaways. he teaches all language

wk upon his fist, and yet mild in appearance. he maketh them to run that stand still, and bringeth back runaways. he teaches all languages or tongues presently. he hath power also to destroy dignities both spiritual and temporal, and causeth earthquakes. he was of the order of virtues. he hath under his government 31 legions of spirits. and this is his seal or character which thou shalt wear as a lamen before thee (3) vassago- the third spirit is a mighty prince, being of the same nature as agares. he is called vassago. this spirit is of a good nature, and his office is to declare things past and to come, and to discover all things hid or lost. and he governeth 26 legions of spirits, and this is his seal (4) samigina, or gamigin- the fourth spirit is samigina, a great marquis. he appeareth

r part of potentates. now if thou callest this spirit paimon alone, thou must make him some offering; and there will attend him two kings called labal and abali, and also other spirits who be of the order of potentates in his host, and 25 legions. and those spirits which be subject unto them are not always with them unless the magician do compel them. his character is this which must be worn as a lamen before thee, etc (10) buer- the tenth spirit is buer, a great president. he appeareth in sagittary, and that is his shape when the sun is there. he teaches philosophy, both moral and natural, and the logic art, and also the virtues of all herbs and plants. he healeth all distempers in man, and giveth good familiars. he governeth 50 legions of spirits, and his character of obedience is this

ri. he is a great prince and appeareth at first with a leopard s head and the wings of a gryphon, but after the command of the master of the exorcism he putteth on human shape, and that very beautiful. he enflameth men with women s love, and women with men s love; and causeth them also to show themselves naked if it be desired. he governeth 60 legions of spirits. his seal is this, to be worn as a lamen before thee, etc (13) beleth- the thirteenth spirit is called beleth (or bileth, or bilet. he is a mighty king and terrible. he rideth on a pale horse with trumpets and other kinds of musical instruments playing before him. he is very furious at his first appearance, that is, while the exorcist layeth his courage; for to do this he must hold a hazel wand in his hand, striking it out towards

re the magician must hold the magical ring near his face, and that will defend him. he giveth true answers of things past, present, and to come, and can discover all secrets. he will declare wittingly how the spirits fell, if desired, and the reason of his own fall. he can make men wonderfully knowing in all liberal sciences. he ruleth 40 legions of spirits. his seal is this, which wear thou as a lamen before thee, or else he will not appear nor yet obey thee, etc (30) forneus- the thirtieth spirit is forneus. he is a mighty and great marquis, and appeareth in the form of a great sea-monster. he teacheth, and maketh men wonderfully knowing in the art of rhetoric. he causeth men to have a 17 see ante, spirit no. 13 good name, and to have the knowledge and understanding of tongues. he maketh

ow down unto the ground. he giveth the ring of virtues; he teacheth the arts of arithmetic, astronomy, geometry, and all handicrafts absolutely. he giveth true and full answers unto thy demands. he maketh one invincible. he showeth the place where treasures lie, and guardeth it. he, amongst the legions of amaymon governeth 72 legions of spirits inferior. his seal is this which thou must wear as a lamen upon thy breast, etc (33) gaap- the thirty-third spirit is gaap. he is a great president and a mighty prince. he appeareth when the sun is in some of the southern signs, in a human shape, going before four great and mighty kings, as if lie were a guide to conduct them along on their way. his office is to make men insensible or ignorant; as also in philosophy to make them knowing, and in all

ngs, and a serpent s tail, and vomiting fire out of his mouth. but after a time, at the command of the exorcist he putteth on the shape of a man. and he is a strong fighter. he was of the order of dominations. he governeth 30 legions of spirits. he told his chief, who was solomon, that after 1,200 years he had hopes to return unto the seventh throne. and his seal is this, to be made and worn as a lamen, etc. 18 in one codex of the seventeenth century, very badly written, it might be read "ox" instead of "wolf- trans [for me he appeared always like an ox, and very dazed.-ed (36) stolas, or stolos- the thirty-sixth spirit is stolas, or stolos. he is a great and powerful prince, appearing in the shape of a mighty raven at first before the exorcist; but after he taketh the image of a man. he t

t in these things, or in such and such business. he will, lastly, talk of the creation of the world, and of divinity, and of how he and other spirits fell. he destroyeth and burneth up those who be the enemies of the exorcist should he so desire it; also he will not suffer him to be tempted by any other spirit or otherwise. he governeth 36 legions of spirits, and his seal is this, to be worn as a lamen, etc (65) andrealphus- the sixty-fifth spirit is andrealphus. he is a mighty marquis, appearing at first in the form of a peacock, with great noises. but after a time he putteth on human shape. he can teach geometry perfectly. he maketh men very subtle therein; and in all things pertaining unto mensuration or astronomy. he can transform a man into the likeness of a bird. he governeth 30 legi

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

they may not appear on your screen with their best quality. typeset in adobe caslon. theurgia goetia lemegeton: clavicula salomonis 2 here beginneth the second book called the art theurgia goetia of solomon the king in this following treatise you have the names of the chief spirits with several of the ministring spirits that are under them, with their seals or charactors which are to be worn as a lamen on your breast, for without that the spirit that has appeared will not obey to do your will. the office of these spirits is all one, for what one can do the others can do the same, they can show& discover all things that are hidden, and done in the world& can fetch& carry& do any thing that is to be done or contained in any of the 4 elements, fire, air, earth or water& also the secrets of ki

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

gns and the 360 angels aforesaid make this seal of 1 ounce 2 drams 2 scruples& melt them together when the enters the first degree on the day of. when the is in the 9 or 10 degree of make it or finish it. make this seal of 1 ounce 1 dram 1 scruple 2 drams& melt them together in the very point the enters& so finish it &c. make this seal of 1 dram& 1 dram; melt them together when the enters& make a lamen thereof when the is in or. make this seal of when the enters in the hour of, she generating& in good aspect. lemegeton: clavicula salomonis 18 make this seal when the enters, of. then after, when is in, engrave the first figure, and the other side when the is in. it must not come to the fire but once when it is melted. make this seal when the enters, of 1 dram 1 ounce 2 drams 1 scruple& melt

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rrying the blossom df light at the top, a symbol similar to the christmas tree" this is highly suggestive, and students both of yoga and magic will find in this curious indications of the universality of cogent sym601s. agi c aplr ocesses and symbols are, in short, receiving confirmation at the hands of experimental psychology. it remains for the reader to benefit thereby <94> the rose-cross is a lamen or badge synthesising a vast concourse of ideas, representing in a single emblem the great work itself- the harmonious reconciliation in one symbol of diverse and apparently contradictory concepts, the reconciliation of divinity and manhood. it is a highly important symbol to be wom over the heart during every important operation it is a glyph, in one sense, of the higher genius to whose kno

receptive experience of the rituals- literally walking the paths-and dedicated, directed study, assimilating and synthesizing knowledge and experience over time. anupassana, may 4,1986<.ll> neophyte= el grade of the 'order of the stella matutina a b wine hiereus s e n t i n l neophyte ritual <12>0fficers: on the dais: imperator-cancellarius-past hierophant-praemonstrator. hierophant (red cloak1, lamen, sceptre. in the hall: hiereus (black cloak, lamen, sword. hegemon (white cloak, lamen, sceptre. kern (lamen, lamp and wand. stolistes (lamen, cup of lustral water. dadouchos (lamen, thurible. sentinel (lamen, sword. required: for the altar: red cross and white triangle. red rose. red lamp. cup of wine. paten of bread and salt. for the candidate: black robe and red shoe^ hoodwink, rope. neop

the sephirah of the grade 1. the candidateis instructed in knocks, or alarm, of grade and gives them in order to be admitted. he also holds the admission badge. 2. candidate is shown past and future paths to and from the grade. hiereus explains symbolism of the admission badge in this reception into the rade (which is represented in all four grades by the officers'lamens: in the d= by the hiereus lamen or fylfot cross; in= b the kerux lamen or caduceus; in= by the stolistes lamen; in 6= by the hegemon's lamen. 3. the candidate stands west of the altar with hierophant, who speaks on the symbolism of the garden of eden particularly referred to in the grade; 140 the golden dawn: volume ii book two also the planets, paths, sephirah and other qabalistic correspondences; the sign, number, grand

e is now symbolically in netzachso the paths which enter it from the east and north ure shown: e. caph; n. e <145> comer nun; n. peh; n. w. tzaddi; n. w. corner qoph. the symbol of venus on the tree of life is shown in the east. hierophant is seated in the east; hiereus and hegemon north and south of the altar, respecfively, beside the pillars. hegemon requires the sash of the grade, and badge of lamen of hegemon. hiero honoured hegemon, you have my commands to present the practicus with the necessary admission badge and to admit him. hegemon instructs practicus to knock, gives him lamen, and admits him. in the north west are the portals of the 29th and 28th paths b which you have symbolically entered this grade from the 0= d and the= grades respectively, while in the north is the portal o

gwv and death cow n elaments fire tablet dew11 hegemon ty phon onnor hiereus wakor el table l <156> chief adept- white cassock, yellow shoes, red cloak of hierophant, yellow and white nemyss, rose-cross on yellow collar. sceptre of five elemental colours surmounted by. pentagram, white lamp and brazier, candle. second adept- white cassock and collar, blue shoes, blue and orange cloak and nemyss, lamen of red triangle in green pentagram, red wand headed by red sulphur symbol, red lamp and incense sticks. third adept- white cassock, blue collar, and red shoes, red and green nemyss and cloak, blue wand headed by blue salt symbol, lamen of blue cup on orange odagram, cup of water.1 hiereus- black cassock, black collar, black and white nemyss, red shoes and collar, sword, lamen of four colours

nemyss, red shoes and collar, sword, lamen of four colours of malkuth with white hexagram, salt "the wands of the chief and second adepts are a "cut-out"pentagram, and a red sulphur syrnbol painted on a meen oval, respectively. the lamens of the second and third adepts are simply &t out in thecorrect polygon forkwith the red triangle painted on the enta-gon, and the blue-cup painted on an orange lamen with eight sides. the hiereus lamen is, in reality, a modification of the design on the' ar thp entacle. h.s. ritual of the portal 199 hegemon- black cassock, white cloak, red shoes, yellow and purple nemyss, mitre-headed sceptre, lamen of red and blue hexagram on white ground, yellow collar, rose leaves. opening chief adept is behind the veil in the east, symbolically in tiphareth-other off

d under hanging pentagram. on it are the 4 elemental emblems- incense, cup, rose leaves and salt. in middle, tablet of union gong brazier i chief d c1 t white lamp incenca for altar. n b 2 a 3 2 ds tablet adept. east hegemon incense cup of wat cr rose- leaves skicks n hiereus salt v ritual of the portal 2 09 greek cross of 5 squares. heg. w. of altar facing w. hs. in w. facing e. admission badge, lamen of hiereus. temple lighted as at end of part one <176> 2ndad. 1 3rd ad. 1 heg. 1 hiereus 1 ch. ad. parts curtain, makes pent. with torch. knocks and withdraws. 2nd ad. hon. hiereus, you have my permission to present the philosophus with the necessary admission badge. instruct him in the proper alarm and admit him. hs. salutes, makes qab. cross and goes out. he gives lamen to phil. who knocks

e changing forms which are renewed by the creation of the world. return again to yesod, for here no more may be spoken. 3rd ad. returns to place. hs. to altar. heg. rises as phil, comes to altar. hs. and heg. stand on either side of phil. w. of altar, facing east. hiereus in guardianship and not in enmity, have i barred your venturing, 0 philosophus. now may it be revealed unto you how that in my lamen of office is hidden the key which you seek. for the triangle in the circle is the high symbol of the holy trinity, and the first three sephiroth and of binah wherein is the sphere of saturn, ruler of the path tau. therefore do i wear it, and therefore, when you entered the hall of the neophytes in the= m, when first the the golden dawn: volume i1 book three hood-wink was raised, you beheld b

is the high symbol of the holy trinity, and the first three sephiroth and of binah wherein is the sphere of saturn, ruler of the path tau. therefore do i wear it, and therefore, when you entered the hall of the neophytes in the= m, when first the the golden dawn: volume i1 book three hood-wink was raised, you beheld before you the sword that barred and the symbol which overcometh the barrier. the lamen in its more special attributions to the hiereus, has the following meanings. in the circle are the four sephiroth, tiphareth, netzach, hod and <185> yesod. the first three mark the angles of the triangle inscribed within, while the sides are the paths of nun, ayin and peh, respectively. in the centre is marked the letter samekh indicating the 25th path. while the wheel revolves, the hub is s

rs of the first or outer order. both refer in natural succession of numbers to the six following the five. thus all progress is by steps, gradual and secure. the inner revelation may come suddenly to some, even in the twinkling of an eye or it may be after long waiting- a slow and gradual process from the beginning, yet ever the liquid must be prepared to the point of saturation. the hierophant's lamen is a synthesis of tiphareth, 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 conjunction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of fire and water, for the reconciling yellow< 195> uni

ntitled very honoured fratres et sorores. this ceremony is divided into three points. robes* chief adept-blue and purple, with winged sphere. 2nd adept-red and orange, with phoenix. 3rd adept-yellow and rose pink, with lotus. all may wear yellow shoes or shoes to match robes. candidates should have crossed sashes, declaration, and recommendation signed by the two chiefs. admission badges; hiereus lamen, sword and serpent. list of requeh4ehce: black sash and white sash for candidates. black robe and cords, admission badges. attestation of examinations and recommendations <200> on altar% cup of wine, candle, crucifix, chain, dagger, crook and scourge. incense. cross. each officer cames a crux ansata on his left wrist. opening chtef adept knocks. all rise. chief 1 second 1 third 1 chief 1 thi

ver the altar with the lamp. all salute towards the altar. hegemon keeps the lamp. all sit down. zmperator rises and knocks, and says <250> zmperator by the power and authority vested in me, i confer the new pass-word. it is. hierophant, taking the rose, quits his throne, which is taken by imperator. hierophant thengoes east of the altar and lays down the rose. he returns to the east and lays his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple. in the same manner, hiereus puts down the cup, hegemon the lamp of kerux, stolistes the paten, dadouchos the red lamp in turn, and lay their lamens at the foot of the throne and all are seated with members of their own rank. praemonstrator rises to read out the names of the new offtern. praemonstr

raemonstrator rises to read out the names of the new offtern. praemonstrator the officers appointed to do the work of the temple for the ensuing six months are. at the end, he says: prmnstrafor the brethren of the outer order will now retire for a season. kerux gathers up and leads out all who have not atfuined the white sash. there is a pause while the new officers are provided with nemysses and lamen collars. celebration of the equinox 251 outer ordermembers, taking ofice, should take these things with them and clothe outside in readiness for their installation by the new hierophant now to be appointed. all inner order members now present assume their rose-crosses. chief <251> takes his place on the throne of east. second on his left; third on his right. lesser qcficers leave dais and ta

invests hierophant with robes assisted by a server. chief i clothe you with the robe of a hierophant. bear it unspotted, my brother, during the period of your office. keep clean your heart beneath it, so shall it sandrfy your flesh and prepare you for that great day when you, who are now clothed by the power of the order, shall be unclothed from the body of your death. i invest you also with the lamen of your office; may the virtue which it typifies without, be present efficaciously within you, and after the term of your present dignity, may such virtue still maintain you in your search after the white stone on which a new name is written which no man knoweth save he who receiveth it. you will now pass to the symbolic altar of the universe and assume the sceptre of the hierophant. hiero g

he hierophant. the outer members are called <261> in by praemonstrator and kerux sees that all hatye places. hierophant reads his confession, then says: hiero in virtue of the power to me committed, i proceed to invest my officers. 256 the golden dawn: volume 11 book three let the hiereus come to the east. hiereus, standing in the east, is invested with the cloak by the server, who also clips the lamen in place and hierophant holds the lamen while saying: by the power to me committed, i ordain you hiereus of this temple for the ensuing six months, and i pray that from your throne in the west, symbolising the failing light, you also, may lead the fratres and sorores of the order, to the full light in the end, and that you and they, in the midst of material gloom, will ever remember that the

d they, in the midst of material gloom, will ever remember that the divine darkness is the same as the divine glory. hiereus passes to the east of the altar and takes up the sword, saying: by the pass-word. i claim my sword. he goes to his throne. when he is seated, hierophant says: let the hegemon come to the east. hegemon is given the cloak and lumen in the same way, and hierophant, holding the lamen, says: by the power to me committed, i ordain you hegemon of this temple for the ensuing six months, and i pray that from between the pillars, you may lead the fratres and sorores into the equilibrium of perfect reconciliation <262> hegemon goes to the east of the altar, takes his sceptre, and says: heg by the pass-word. i claim my sceptre (takes his place) hiero let the kerux come to the ea

egemon of this temple for the ensuing six months, and i pray that from between the pillars, you may lead the fratres and sorores into the equilibrium of perfect reconciliation <262> hegemon goes to the east of the altar, takes his sceptre, and says: heg by the pass-word. i claim my sceptre (takes his place) hiero let the kerux come to the east. kern and other officers to follow are sewed with the lamen which hierophant holds while addressing them. by the power to me committed, i ordain you kerux of this temple for the ensuing six months, to guard the inner side of the portal, and to lead all mystic processions. i pray that you may ever go before us with the torch of the higher luminaries, uttering the watchwords of the day. thanks be to god, my brother, for the admirable ught. kern by the

the earth being of the nature of a container and receiver of the other influences. the citrine answers to its airy part, the olive to the watery, the russet to the fire, and the black to the lowest part, earth. here also is the mercurial part chief, but hindered by the compound nature whence its faculty becomes germinative rather than mobile, while the sulphur and the salt are 310 the rose cross lamen 311 respectively from the sides of water and fire, which almost neutralize their natural operation and bring about the fixedness and immobility of earth. the extremity allotted to fire is of the scarlet colour of geburah, and in it the sulphureous nature is chief, whence its powers of heat and burning. the salt is from the side of earth, whence the necessity for a constant substantial pabulu

thou who art in due season shadowed forth by tiphareth, the sun of beauty, i implore thee to direct thy light upon this symbol of the rose and cross which i have fashioned in thine honour and for the furtherance of the great work. by the divine name yhvh, by thy name of wisdom yhvh eloah ve daath, permit i beseech thee thy shining archangel raphael, and thy strong angel michael, so the rose cross lamen 315 to influence this emblem that it may be mighty for all good so that through the glorious sphere of shemesh they may bestow upon it such power that in wearing it, i may at length lose and so find myself in that ineffable light which i most humbly seek" raise the hands and eyes to heaven during the prayer, and lowering them as you finish it. 19. repeat these words from genesis "and a river

nd apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. consecration ritual of sword prepare: chamber, central altar draped in black, red cross and white triangle, rose and incense, cup and water, lamp, plate and salt. white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak and lamen. an invocation to mars and geburah. an astrological figure to show position of mars at the time. in wording and formulating the invocation to the forces of geburah, force and strength are to be specially requested. 1. place the sword upon altar, hilt to east near incense, point to west near water. 2. take up lotus wand by black part. 317 318 the golden dawn: volume 111 book four 3. stand at

temple depend: and if he has sub-officers to assist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order; and upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by fire. he may wear a lamen similar to that of hierophant, of the same colours, but depending from a scarlet collar, and he may bear a sword similar to that of hiereus. his place in the temple is at the extreme right of the dais and at the equinox he takes the throne of hierophant when that office is vacated 'note: this reflection is passed from geburah into the imperator, fire being the "head" of the god-name of jehov

RUBY TABLET OF SET

to form a trapezoid over the head of the magician. there should be a symbol of set. this can be a statue or an icon like the reversed pentagram, or utchat eye facing left. an altar can be used to hold the sacred tools. it should be small enough to fit in the triangle with the magician. it can be pure black, or black with a red pentagram or set animal painted on it. the magician can design his own lamen and use this instead, but it should be setian for this ritual. o symbols, tools. wand: the wand is the symbol of the magicians will and a symbol of the baptism of fire. it represents his determination and commitment to setian principles, as well as his connection with his inner powers. the baptism of fire is the divine gnosis of the dark lord descending, the downward point of the triangle in

TELESMATIC FIGURES

to feet. the whole name is related to tklm, matter, and zelatorship. a. winged, white, brilliant, radiant crown. d. head and neck of a woman, beautiful but firm, hair long, dark and waving. n. arms bare, strong, extended as a cross. in the right hand are ears of corn, and in the left a golden cup. large, dark spreading wings. y. deep yellow-green robe covering a strong chest on which is a square lamen of gold with a scarlet greek cross in the angles four smaller red crosses. in addition, a broad gold belt on which rah ynda is written in enochian or hebrew characters. 7 the feet are shown in flesh color with golden sandals. long, yellow green drapery rayed with olive reaches to the feet. beneath are black lurid clouds with patches of color. around the figure are lightning flashes, red. the

TYSON DONALD NEW MILLENNIUM MAGIC

ubcon- scious the crossing of the veil of unknowing. it may also be represented by a hoop that is large enough to pass easily over the body. stepping through the hoop will symbolize penetration of the veil. in addition to these outer instruments, there are certain objects that are always carried on the person of the magus during ritual events. these are the robe, the sash, the cap, the crown, the lamen, and the ring. robe this should be of simple white linen (although it is often colored for specific ritu- al offices, with sleeves loose and ending at mid-forearm and the hem falling between the knee and the ankle. cotton can be used in place of linen since both are natural plant fibers. the robe symbolizes purity and the protecting cloak of the light that enfolds the good purposes of the ma

om the dimensionless point to fill the circle; the crown symbolizes the in-streaking of the will from the ritual circle through the point. they stand for opposite movements across the veil. this is the personal symbol of the power of the magus, and it depicts his or her knowledge and attainment. it does not remain fixed throughout life, but evolves to keep pace with the learning of the magus. the lamen is worn on a chain or ribbon about the neck. it is the size of the center part of the palm and may be inscribed on metal or painted on wood. it rests over the heart of the magus, his or her natural body center. in times of great distress the magus will use the lamen to command unruly spirits, as a weapon of last resort. the lamen is more personal to the magus than even the wand. it is constr

he magus, his or her natural body center. in times of great distress the magus will use the lamen to command unruly spirits, as a weapon of last resort. the lamen is more personal to the magus than even the wand. it is constructed out of his or her magical name even as the sigils are based on the magical names of the spirits. since it is so much a part of the magus, he or she must never allow the lamen to be seen or touched by another human being. the magus is extremely vulnera- ble to its misuse through the personal magical name written on it. the ring is the natural balance to the wand. it corresponds to the cup in the set of elemental weapons. it releases creative and protective forces and can be used to draw power to the magus, to help others recover from illness, to still anger, and t

e of ritual, never seen or touched by anyone outside the circle of initiates. these gar- ments (usually a robe and slippers) are best handmade by the magus. they should be of high quality, yet simple and without ostentation. a short prayer is said over each article as it is put on, asking that it may perform its function. in addition to the robe, a cap, circlet, and sash may be worn. the personal lamen and magic ring are put on last. arming the altar upon the top of the altar are set all the instruments and materials that will be used in the ritual. these will depend on the purpose of the working. the altar should never be cluttered, nor should the magus be in danger of knocking something off when passing near it. each instrument should be kept wrapped in clean linen and tied with a seal o

nsectival quality of the seal of bifions, below on the left. it is an intuitive sigil from the lemegeton or lesser key of solomon that suggests the nature of this evil demon. by comparison the more modern sigil of the angel michael, on the right, seems almost antiseptic. it was created using the golden dawn technique of generating spirit sigils mechanically upon the central rose of the rose cross lamen.43 for this reason, its shape does not really reflect any of the personal qual- ities of michael. michael bifrons 4 in magic the sigil is used as the physical focus through which an entity of the sub- conscious can funnel itself and give itself a tangible presence. to put it another way, it is the template placed over the aperture at the opened point of true self to ensure that the potency c

significant, the image it invokes within the magus must be meaningful. and for the image of the spirit to possess meaning, it must accurately reflect the functions of the spirit. sigils may be mechanically derived by means of a radial arrangement of letters called a sigil wheel. the wheel illustrated below is based on the sigil wheel of hebrew letters that forms the central rose on the rose cross lamen of the golden dawn. here, the letters of the english alphabet have been reduced to twenty-four by combining the i and j and the u and v. then they were written in three circles of twelve, seven, and five around a center point in a clockwise inward spiral: a piece of paper is placed over the wheel and a continuous line traced from letter to letter in the spirit name. double letters are indica

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

her name [the name of a woman, isabel lister, which was given to dee and kelley as an example] in a small circle on the back half of the talisman, not the letters in their form expressed but the number of such letters" dee asked how to number her name from the letters, and was told "take them out of the 2nd tablet [any tablet will serve] so that thou takest the number thy findest the letters" the lamen is shown in figure 49. a corresponding talisman is shown in figure 50. the numbers on the front of the lamen are worked out thus: 87 88 the example on page 86 is worked out from the 7th tablet (not the second, as given in the dee manuscripts) with the number 7 in the center showing the tablet from which the name was formed. if you wish to experiment with these talismans, use tablets 2 to 7 a

irst letter of the third column, which is 0, then obtain the letters fodggn. 132 the central letters of the holy table the central letters on the holy table are in fact generated angelic names of the bonorum, dervied in much the same fashion as the names around the edge. these central names come from the following tablet below, as given in the dee manuscripts: 133 this table forms the basis for a lamen (a special amulet or charm) that dee was directed to wear (see figure 90) and which was delivered by the angel the construction of it can be easily worked out by reading the letters in either ascending or descending columns, mainly in groups of two letters. although at first this appears to be an obscure lamen in the dee manuscripts, it is a synthesis of a form that was useful to dee. it for

dee was directed to wear (see figure 90) and which was delivered by the angel the construction of it can be easily worked out by reading the letters in either ascending or descending columns, mainly in groups of two letters. although at first this appears to be an obscure lamen in the dee manuscripts, it is a synthesis of a form that was useful to dee. it forms all the functions of a true occult lamen, both in theory and practice. when worn, it links these names to that of the operator, and this link protects him from both delusion and illusion. the letters are usually written in enochian, but i have presented the english version for a quick and easy reference. this lamen was supposed to be worn on a scarf and hidden from view* according to dee manuscripts the table on the right is the cl

h in theory and practice. when worn, it links these names to that of the operator, and this link protects him from both delusion and illusion. the letters are usually written in enochian, but i have presented the english version for a quick and easy reference. this lamen was supposed to be worn on a scarf and hidden from view* according to dee manuscripts the table on the right is the clue to his lamen. the center protects the heart, the middle the flesh (bodily organs, and the end columns the skin. groups of two and three letters are angelic names. 134 dee was told to present the central letters (those in bold type) in the following manner: the generated angelic names, like those above, usually mix together potencies of forces, which are considered vital in this type of occult work. the l

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

et people who claimed these levels, i can certainly attest to that fact should point out that at thoth hermes, the highest grade attainable is 7=4, and none of the higher grades will be introduced. 6=5 matron or sheldnah. rose coloured tunic. long black veil. alabaster lamp with oil; spray of acacia. chief adept. blue and purple nemis and robe. ankh. merciful king of salem. winged sphere wand and lamen. second adept. red and orange nemis and robe. excellent prince of the horizon. ankh, phoenix wand and lamen. third adept. yellow and rose robe and nemis. ankh. noble lord of eventide. lotus wand and lamen. the vault is draped entirely in red. the pastos in black stands uncovered with head to north. pedestal at head. light veiled. in portal two pillars, red ankh holding braxier in south blue

nce letting the light shine upon the adepti in turn. they bow their heads a moment, then she withdraws silently. the adepti rise and quit the vault in silence. part one vault light out and vault door dosed. adepts seated in triangle postulant has been previously instructed in knocks, etc. he is robed in white with black cord round waist, black cowl over head and black slippers. he carries hiero's lamen. 3rd ad. goes out and sees that the postulant is properly prepared, then returns leaving door slightly ajar. postulant knocks once hesitantly. inside bell sounds twice. 2nd ad "the hour of night approaches; the shadows of evening close in; he who hath wandered afar, travelling through the heat and burden of the day, seeketh rest' ch.ad "let us then redeem the time. excellent prince of the ho

upon him the final test before admitting him within the portal. 2nd ad. turns to 3rd ad. and says: 2nd ad "noble lord of eventide, before admitting the postulant, ascertain that hislher pledge is duly maintained" postulant knocks thrice urgently. 3rd m. opens the door but bars the way, saying: 3rd ad "by what right seekest thou entrance within these precincts" postulant in silence, offers hierv's lamen. 3rd ad. stands aside to let postulant in and then 3rd ad. says: 32%1 ad "merciful king of salem, i have tested the postulant and silence is maintained" three bells sound ch.ad "the hour cometh and even now is when the son of man shall appear. art thou therefore, prepared to discard the vestments of the flesh, that the soul unfettered may go forth to meet him in the air" postulant gives the

, tabanu, tabuka; dwell in our souls. queen of the dawnland; bath qol, speak to our spirits, that we may go forth with thy blessing, 0 thou beautiful daughter of light" long pause. ch.ad. stoops and raises postulant in silence. 2nd ad. leads postulant out. 6=5 cues for postulant part i postulant is robed in white: black cord around waist, black cowl over head, black slippers. carries hierophant's lamen. after preparation by 3rd adept, the door is left ajar. on hearing a bell sound twice, postulant knocks once hesitantly. on hearing the words "east of the sun and west of the moon" he knocks more firmly. on hearing the words "his pledge is duly maintained" he knocks thrice urgently. the 3rd adept opens the door and asks by what right he enters. the postulant silently offers hiero's lamen. oh

ies are not only of human, but also of cosmic significance. kerux now takes upon himself the character and function of the spirit of the earth, who twice a year, by virtue of its position, comes into the closest contact with the sun from whom it receives new life, tinged with the quality of either vernal or autumnal equinoctual sign. though kerux no longer carries his insignia, he still wears his lamen depicting the caduceus, symbol of healing, infused with the spirit of his higher self at the preceding equinox. he is therefore marked out for redemption, whether we look on him as the spirit of the earth or as that of man living on the earth. emphasis must be laid on the fact that the willingness to receive the new spiritual influx must first be demonstrated by man before the higher powers

assword by the power and authority vested in him. just as the sun at the equinox, by the authority of the universal spirit, imparts a new rate of vibration or quality to the life force which is poured through, so does the new password give it direction. herein lies its importance. after the new hierophant has been installed, he conveys his aspect of the new spiritual force through his hand to the lamen of the officers and consciously asserts its new direction by claiming their insignia with the new password. one brief word about making of the neophyte sign to the altar and the four quarters. here it is symbolic of receiving the new spirit and passing it on again, in this way laying emphasis on the fact that man is a channel for the higher forces, which must be freely given out just as at t

ntered it by that middle way which, as you were told in the 4=7 grade, is the path of return into unity. it was said to you in that grade: the rending of the darkness is at hand. you took up your cross as directed and went in search of the light. it is in this manner that you came to the gate of samech, and there speaking symbolically you have laid down the cross for the moment, receiving, in the lamen which you wear, another title of admission; it shall be unto you a sign of the rending, a sign that the wings of the morning are uplifted in the orient of life. you will observe that in this lamen the four living creatures of ezekiel are grouped together in consonance with the inward meaning of your progress through the grades of the. leo at the summit signifies the grade of philosophus and

hilosophus and the purification of your natural will. the bull at the lowermost point represents malkuth and the consecration of your earthly body. the man corresponds to yesod, the grade of theoricus and the purification of your material mind. the eagle has reference to hod, to the 3=8 of practicus, and to the human emotions and desires which are hallowed therein. the white ribbon from which the lamen depends signified the consecration of your entire personality. you enter, therefore, also in virtue of purity. the four living creatures correspond in zoharic tradition to the angels of the four quarters and to the divine names emblazoned thereon. we learn also that the four elements, of which man is symbolically made which were gathered by the elohim from the four quarters of heaven, and co

to the divine names emblazoned thereon. we learn also that the four elements, of which man is symbolically made which were gathered by the elohim from the four quarters of heaven, and correspond to the parts of our personality are ruled in obedience to those who obey the law, or in other words that man is detached by sanctity from the bondage of the elements. in conclusion as to this matter, the lamen which you wear offers certain analogies with that of the hiereus in the grades of the. that is also a sign of the rending, of the sacred triad of light formulated in the void of the darkness. it is further a synthesis of the paths which stand about the portal of the adepts. i have said that you have laid down the cross at the threshold of the gate of samech, but this is for a period only; it

on of the divine within him. the rose is also a chalice, and its mystery, the mystery of the ruby rose, is that of the chalice of salvation. it is lastly the cup of benedictions; and these modes of interpretation, with many others, their seeming divergence notwithstanding, are one at the root, as a rose with many blossoms springing from a single stem. the cross which i bear has analogies with the lamen of a hierophant, which even as the rosy cross summarises at a very high point the secret doctrine of the second birth and establishes its analogy with birth in the natural order. it is consciousness opening into the divine. except in a secondary sense and in lower degrees, the rose does not symbolise the material desires immolated on the cross of suffering; it is a symbol of the beatific vis

figures appropriate to these may be required. f. elemental enochian tablets 11. study all associations to each square in a complete lesser angle until one can tell at a glance what these associations are from any angle of any board. 12. draw and colour sphinx of any serviant square as required. g. symbolical (written and vocal) 13. explain all allusions to any paragraph and symbolism of any robe, lamen, wand or action of the neophyte ritual, including coptic alphabet and secret words. 14. perform the z2 ritual or evocation and consecration before examiner. practicus adeptus minor preliminary notes: general orders h each th.a.m. shall make, adapt, or consecrate by himself the ring and disk of a theoricus for use in divination and consultation. the same ring, or similar, is to be worn as a b

ABRAMELIN1

originally by lackington& allen, london, 1801; but reprinted and re-issued by bernard quaritch, piccadilly, some years since. introduction xxii altar placed therein, covered with a clean white linen cloth, and set towards the east: and on each side thereof place two consecrated wax-lights burning, the flame thereof ought not to go out all these days. in the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with fine linen, which is not to be opened until the end of the days of consecration. you shall also have in readiness a precious perfume and a pure anointing oil. and let them both be kept consecrated. then set a censer on the head of the altar, wherein you shall kindle the holy fire, and make a precious perfume every day that you pray

nd if we take a fortunate planet therewith, it will be the better for the producing the effect; which table or lamen being rightly made in the manner we have fully described, must be consecrated according to the rules above delivered. and this is the way of making the general table or lamen for the invocating of all spirits whatever; the form whereof you may see in plates of pentacles, seals, and lamens. we will yet declare unto you another rite more easy to perform this thing: let the man who wishes to receive an oracle from a spirit, be chaste, pure, and sanctified; then a place being chosen pure, clean, and covered everywhere with clean and white linen, on the lord's-day in the new of the moon, let him enter into that place clothed with white linen; let him exorcise the place, bless it

GRIMOIRE OF TURIEL

ument that it may be a terror unto the enemy, and therewith i may fight with and overcome all phantasms and oppositions of the enemy, through the influence and help of thy most holy mighty name, on, st. the secret grimoire agla, and in the cross of jesus christ our only lord. amen. be thou blessed and consecrated in the name of the father, son, and holy ghost. asperges me, etc. benediction of the lamens (symbois. circles: o god thou god of my salvation i call upon thee by the mysteries of thy most holy name, on, st. agla, i worship and beseech thee by thy names el, elohim, elohe, zebaoth, and by thy mighty name tetragrammaton, saday, that thou wilt be seen in the power and force of these thy most holy names so written filling them with divine virtue and influence through jesus christ our l

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

fit dwelling. this and this alone, may ever constitute the true nature of initiation. with each of the grades just described, a certain amount of personal work was provided, principally of a theoretical kind. the basic ideas of the qabalah were imparted by means of so-called knowledge lectures, together with certain important symbols and si@cant names in hebrew were required to be memorised. the lamens -insignia worn over the heart- of the various officers were referred in divers ways to the tree of life, thus explaining after a fashion the function of that particular office in the temple of initiation. each path traversed, and every grade entered, had a socalled admission badge. this usually consisted of one of the many forms of the cross, and of symbols of the type of the swastika, trun

bet, and learn how to write the names of the sephiroth and deity names in that tongue -he will realise their value when he approaches the practical work of invocation. much time should be spent studying and meditating upon the glyph of the tree of life and memorising all the important attributions- divine names, names of archangels, angels and spheres and elements. all the symbols referred to the lamens of the officers should be carefully meditated upon, as also the various <90> admission badges, and other symbols given in the knowledge lectures. above all, a great deal of time and attention should be paid to the middle pillar technique and the vibratory formulae of divine names. the student can easily adapt any fair-sized room to the exigencies of a temple. the writer has worked in one ha

nergy flow which the projecting sign begins aeates a precision in the ritual work, and helps define individual duties of officers and parts of ceremony. the basic structure of the grade ceremonies opening 1. the hierophant knocks once to signal the onset of the ceremony when the temple is ready: members robed, seated and quiet; lamps, candles, incense lit; officers at stations wearing appropriate lamens, nemysses, mantles; with copies of the ritual if needed. the hiero. tells the officers to assist in opening the grade and directs either the kerux (in= and= b) or the hegemon (in= rn and 0= m) to check the temple door. this is done without opening the temple door because the office of sentinel, open to the members of the neophyte grade, is dropped from all grades after= 2. the hierophant te

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