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BLACK WITCHCRAFT

e recalled into the flesh and conscious mind of the practitioner, thus one finds the knowledge undertaken by earlier sects such as the golden dawn, the maskhara of the arabic and asian tribes, austin osman spare s zos kia cultus, etc. there are numerous rituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to go forth to the erotic convulsions of the infernal sabbat. the god of luciferian witchcraft is seth-an, or set (the same as samael, satan. this is the egyptian prince of darkness, a lord of chaos and sorcerous power. set should not be considered merely a god in an anthropomorphic sense, rather a deific force which

9 the daughters of cain. gadreel taught unto man, woman and child the blows of death and creation of armor and weapons. penemue taught unto the wise the art of ink and writing, as well as the bitter and the sweet, good and evil. this is the spirit who gave unto the cunning the book of arte, which brought forth both demon and angel, those hidden therionick forms of darkness-made-flesh, the art of lycanthropy. kasdeja taught men the art of working with demons and spirits, as well as abortions and the secret art of the noon tide serpent, tabaet. the angelick spirit kasbeel was the bringer of the oath, when he was with the heavens, his name was known as biqa. i seek to mark an emphasis on the eclectic conceptual ideas of skir-hand witchcraft within the circle, that all may arise from their im

am. after having renounced god, faith, baptism and the church and goes on to described horrific rites of cursing. another section mentions witches wearing the skin of wolves to transform themselves. this is a process of atavistic resurgence and is still practiced today, while in the affirmation of the devil is a deeper association to self-deification and the recognition of the conscious mind; the lycanthropy practiced is the atavistic summoning of the therion shades within the body and mind. in summary skir-hand witchcraft can be seen as a rational and strengthening practice; that dedication requires more than curiosity and the results and benefits are known to those who are willing to 11 instinctually dedicate themselves. the current of luciferian sorcery is a powerful and multicultural g

DEMONIC BIBLE

racula, and manifest thyself. drink of my blood that i may become like you, that i may become one of the undead, one with the forces of darkness. come forth, dracula, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, dracula, and manifest thyself (drink from chalice) invocation of lycanthrope (or ritual to become a werewolf) lycanthrope, i invoke thee. lycanthrope, i summon thee. lycanthrope, i conjure thee. come forth, lycanthrope, and manifest thyself within this body, this temple which i have prepared. come forth, lycanthrope, and manifest thyself. eat of my flesh that i may become like you, that i may become one of the undead, one with the forces of darkness. come forth

canthrope (or ritual to become a werewolf) lycanthrope, i invoke thee. lycanthrope, i summon thee. lycanthrope, i conjure thee. come forth, lycanthrope, and manifest thyself within this body, this temple which i have prepared. come forth, lycanthrope, and manifest thyself. eat of my flesh that i may become like you, that i may become one of the undead, one with the forces of darkness. come forth, lycanthrope, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, lycanthrope, and manifest thyself (drink from chalice) invocation of mormo (or ritual to become a ghoul) mormo, i invoke thee. mormo, i summon thee. mormo, i conjure thee. come forth, mormo, and manifest thyself within

DONALDTYSON WEREWOLF

e shaman may be linked to the raven, another to the fox. this link is not exclusive, but merely stronger than the links that exist between the shaman and other species of animal. are there real werewolves? of course there are. where else would all these tales of werewolves and other were-beasts around the world have originated? one genuine form of werewolf is produced by a mental illness known as lycanthropy. this causes the person suffering from the disorder to believe that he or she is a wolf. victims of lycanthropy growl, bark, crawl on all fours, refuse to wear clothing, eat raw meat, and urinate on the floor. if left unsupervised, as was the case in medieval europe, they soon became filthy and hairy. their madness gave their faces a wild look. their fingernails grew long, and their te

ve their faces a wild look. their fingernails grew long, and their teeth became yellow. they had the propensity to attack anyone who happened to be near them when the fit came upon them. since these unfortunates were usually their family or friends, the belief became prevalent that werewolves attack those nearest and dearest to them, such as their wives or children. it is believed by science that lycanthropy has a physiological basis, and is not merely a psychological condition. perhaps a more or less respectable form of lycanthropy is the berserker of the vikings and the ancient germans. this was a man who believed that he could transform himself into a bear when the need arose. they dressed in bear skins, and wore bear claws. in battle, berserkers became like enraged beasts. they threw d

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

pastoral poems. translated by e. v. reiu. harmondsworth, uk: penguin, 1967. baian (or baianus) son of simeon, king of the bulgarians of 970 c.e, and a mighty magician, who was said to transform himself into a wolf whenever he desired. he could also adopt other shapes and render himself invisible. a primary example of what is termed a werewolf, he is alluded to by jean de nynauld in his book de la lycanthropie (paris, 1615. bailey, alice a(nne (latrobe-bateman (1880.1949) a noted theosophist who later founded her own arcane school of esoteric teaching. bailey was born june 16, 1880, in manchester, england. an unhappy childhood led her to attempt suicide; however, at the age of 15, a mysterious stranger wearing a turban walked into her room, sat beside her, and stated that she should prepare

tate of existence, whether it be from the intuitive mystical experience or the aware scientific investigation of the cosmos. there is a friends of the garden central seed centre at 24 st. margaret s close, norstead, norwich, england. gandillon family (pierre, georges, antoinette, perrenette (d. 1598) french werewolves of st. claude, in the jura region, france, one of the major historical cases of lycanthropy. perrenette believed that she was a wolf and one day in 1598 attacked two children who were picking wild strawberries. one of the children, a four-year-old boy, defended his sister with a knife, but perrenette wrenched the knife from him and gashed his throat. he died of the wound after communicating the news that the wolf had human hands. perrenette was found in the vicinity and torn

ogy. however, he not only studied early accounts of this subject but also experimented himself with research on the association of planetary positions with mental illness. he published his findings under the pseudonym a. g. trent (an anagram of his own name. garnier, gilles (d. 1574) notorious french werewolf of the dole area of france- comte during the sixteenth century and a classic instance of lycanthropy. following an epidemic of attacks on young children in 1573, garnier and his wife were arrested and tried as werewolves. garnier confessed that he had killed a 12-year-old boy and was about to eat his flesh but was interrupted by villagers. garnier and the villagers testified that garnier appeared in human form, although in other instances it was claimed that he appeared as a wolf. gar

ople. human animals the ancient irish believed in the possibility of the transformation of human beings into animals. giraldus, in another narrative of facts purporting to have come under his personal notice, shows that this belief had lost none of its significance with the irish of the latter half of the twelfth century. the case is also interesting as being one of the first recorded examples of lycanthropy in the british isles: about three years before the arrival of earl john in ireland, it chanced that a priest, who was journeying from ulster towards meath, was benighted in a certain wood on the borders of meath. while, in company with only a young lad, he was watching by a fire which he had kindled under the branches of a spreading tree, lo! a wolf came up to them, and immediately add

het. in 1902 he proposed the term metapsychic for studies in psychic science, independently adopted by richet for his own investigations. lutoslawski also founded a short-lived political party named the philaretes. he died on december 28, 1954, in krakow. sources: lutoslawski, wincenty. the knowledge of reality. n.p, 1930. pre-existence and reincarnation. n.p, 1928. the world of souls. n.p, 1924. lycanthropy the transformation of a human being into an animal. the belief is an ancient one. the term derives from the greek words lukos, a wolf, and anthropos, a man, but it is employed regarding a transformation into any animal shape. it is chiefly in those countries where wolves are numerous that we find such tales concerning them. but in india and some parts of asia, the tiger takes the place

india, java, malaya, and other countries. in africa there were tiger men and even a leopard society of wizards. it seems very likely, however, that many apparent cases of transformation were effected by wearing the skin of an animal when hunting victims. in some cases there may have been a perverse desire for blooddrinking or cannibalism, as in the celebrated sixteenth-century case of the french lycanthrope gilles garnier. in july 1919 the journal of the spr published a summary of richard bagot s article, the hyaenas of pirra (cornhill magazine, october 1918, in which some experiences were reported by a lieutenant f. personally and an experience of the late capt. shott, d.s.o. dealt with the killing of nigerians when in the form of supposed hyenas. the main facts, which deeply impressed t

d thrown up by ants; the belief being that anyone who does so is liable to be possessed or obsessed by some wild animal, and that this obsession once having taken place, the victim is never afterwards able entirely to free himself from it and is compelled periodically to assume the form and habits of some beast or reptile. psychic aspects psychic research does not normally admit such phenomena as lycanthropy within its scope, but there are two possible points of contact. the first is the projection of the double (or astral body, provided it could be proved that the double may assume any desired shape. eugen rochas asserted that the double of his hypnotic subject, on being so suggested, assumed the shape of her mother. if it were proved that the shape of animals could be assumed, we would h

in its scope, but there are two possible points of contact. the first is the projection of the double (or astral body, provided it could be proved that the double may assume any desired shape. eugen rochas asserted that the double of his hypnotic subject, on being so suggested, assumed the shape of her mother. if it were proved that the shape of animals could be assumed, we would have to consider lycanthropy as a psychic possibility. but the animal, in that case, would not be more than a phantom, and we would have to prove that this phantom can be hurt and transfer, by repercussion, the wound to the projector. the second possibility brings us nearer to this aspect of the problem. paul joire succeeded in transferring the exteriorized sensitivity of his subject to a figure made of putty. if

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

d his demons to obtain the benefit of the extensive knowledge it was believed they conferred and the consequent power and control over man and his destinies. in the middle ages, when an intense belief in angels, saints, and devils flourished, the imagination of the individual was dominated by such beings. a variation on the belief in obsession and possession can be found in the condition known as lycanthropy (the delusion that one has become a wolf, which afflicted large numbers of people in france and germany in the fourteenth and sixteenth centuries. the mania of flagellation took its rise in perouse in the thirteenth century, caused by the panic accompanying an outbreak of the plague. flagellants preached that there was no remission of sins (and dissipation of accompanying disasters suc

he primal it. the teachings of the path of gnostic light use the symbolism of the snake and the associated kundalini energy as central to its teachings. that symbol brings together such diverse esoteric teachings as the ancient cult of orpheus and the modern voudou cult of damballah. identification with the snake (and other animals on the astral plane) involves a magical transformation, a form of lycanthropy. pathetism encyclopedia of occultism& parapsychology. 5th ed. 1190 the path of gnostic light has an internet site at http/ www.mnsi.net/ miskovic/pglvx.htm through which master leo in macedonia and his representative in canada may be contacted. sources: the path of gnostic light. http//www.mnsi.net/ miskovic/ pglvx.htm. may 14, 2000. pathways the name of a number of esoteric and new ag

(mystery societies. n.p, 1948. wereide, thorstein. byggesamfund (building societies. n.p, 1956. medium or murderess. tomorrow (winter 1957. menneskets metafysikk (the metaphysics of man. n.p, 1953. norway s human doubles. tomorrow (winter 1955. werewolf a human temporarily or permanently transformed into a wolf, from the anglo-saxon wer (man) and wulf (wolf. it is a term used in the phenomenon of lycanthropy, which in ancient and medieval times was of very frequent occurrence. it was in europe, where the wolf was one of the largest carnivorous animals, that the superstition became prevalent. similar tales in other countries usually introduced bears, tigers, leopards, or other animals. origins the belief in werewolves may be a relic of early cannibalism. communities of semicivilized people

that as the people settled into an agricultural life, the wolf lost its positive associations and became the outlaw animal many still consider it today. thus the vrkolaka became the werewolf. werewolf itself is an old english term meaning shape-shifter, probably derived from older germanic roots. the oldest account of a man changing into a wolf came from greek writings. lycaon (from whom the term lycanthropy is derived) was changed into a wolf by zeus, whom the unfortunate lycaon had displeased. the nature of the werewolf there were two kinds of werewolves: voluntary and involuntary. the voluntary were, as has been said, persons who, because of their taste for human flesh, had withdrawn from association with other people. they possessed a reputation for the magic power to transform themsel

of others. to regain their true form it was necessary for them to kneel in one spot for a hundred years, to lose three drops of blood, to be hailed as a werewolf, to have the sign of the cross made on their bodies, to be addressed thrice by their baptismal names, or to be struck thrice on the forehead with a knife. according to donat de hautemer, quoted by simon goulart (1543.1628, there are some lycanthropes who are so dominated by their melancholy humour that they really believe themselves to be transformed into wolves. this malady. is a sort of melancholy, of a black and dismal nature. those who are attacked by it leave their homes in the months of february, imitate wolves in almost every particular, and wander all night long among the cemeteries and sepulchres, so that one may observe

be transformed into wolves. this malady. is a sort of melancholy, of a black and dismal nature. those who are attacked by it leave their homes in the months of february, imitate wolves in almost every particular, and wander all night long among the cemeteries and sepulchres, so that one may observe a marvelous change in the mind and disposition, and, above all in the depraved imagination, of the lycanthrope. the memory, however, is still vigorous, as i have remarked in one of these lycanthropic melancholiacs whom we call werewolves. for one who was well acquainted with me was one day seized with his affliction, and on meeting him i withdrew a little, fearing that he might injure me. he, having glanced at me for a moment, passed on followed by a crowd of people. on his shoulder he carried

s was that they wore their hairy coats on the outside, while he wore his between his skin and his flesh. certain persons, more inhuman and wolfish than he, wished to test the truth of this story, and gashed his arms and legs severely. learning of their mistake and of the innocence of the melancholiac, they passed him on to the surgeons, in whose hands he died some days later. those afflicted with lycanthropy are pale, with dark and haggard eyes, seeing only with difficulty; the tongue is dry, and the sufferer very thirsty. speaking of lycanthropy, gaspar peucer (1525.1602) stated the following: as for me i had formerly regarded as ridiculous and fabulous the stories i had often heard concerning the transformation of men into wolves; but i have learnt from reliable sources, and from the tes

ictims fall suddenly on the ground as though they were taken with sudden illness, and remain motionless and extended like corpses, deprived of all feeling, for they neither stir, nor move from one place to another, nor are in any wise transformed into wolves, thus resembling carrion, for although they are rolled or shaken, they give no sign of life. jean bodin (1529.1596) related several cases of lycanthropy and of men changed into beasts, including the following: pierre mamot, in a little treatise he has written on sorcerers, says that he has observed this changing of men into wolves, he being in savoy at the time. henry of cologne in his treatise de lamiis regards the transformation as beyond doubt. and ulrich in a little book dedicated to the emperor sigismund, writes of the dispute bef

ng in savoy at the time. henry of cologne in his treatise de lamiis regards the transformation as beyond doubt. and ulrich in a little book dedicated to the emperor sigismund, writes of the dispute before the emperor, and says that it was agreed, both on the ground of reason, and of the experience of innumerable examples, that such transformation was a fact; and he adds that he himself had seen a lycanthrope at constance, who was accused, convicted, condemned, and finally executed after his confession. and several books published in germany say that one of the greatest kings of christendom, who is not long dead, and who had the reputation of being one of the greatest sorcerers in the world, often changed into a wolf. i remember that the attorney-general of the king, bourdin, has narrated t

wolves, when they enjoyed the society of female wolves as much as they had done that of their wives. they confessed also that burgot had killed a boy of seven years with his wolf-claws and teeth, intending to eat him, but the peasants gave chase, and prevented him. burgot and verdun had eaten four girls between them; and they had caused people to die by the touch of a certain power. some cases of lycanthropy may have been a cover for a perverse appetite for drinking blood or eating human flesh, but it is also possible that there were cases of psychic transformations, in which the astral double of a lycanthrope was projected in the form of a beast, similar to other stories of witches and wizards attacking their victims in an astral form. modern attempts to understand the werewolf have opted

nd the werewolf have opted for a psychological approach, one exception being robert eisler, who has explained it in terms of the cycles of human violence that have been a part of social existence since time began. richard noll has gathered a variety of reports of modern werewolves, whom psychologists see as people under the delusion that s/he has been transformed into an animal. another aspect of lycanthropy is the romulus and remus theme of abandoned children reared by wolves. one classic case of such feral children, as they are termed, is that of the two wolf girls of midnapore, india, who were rescued by the reverend j. a. l. singh in 1942. this case is discussed in detail by charles maclean in his book the wolf children (1978 (see also vampire) werewolf fiction in the middle of the nin

oap opera dark shadows. since the 1970s the werewolf has become an integral part of a horror genre that has grown spectacularly. while not approaching the popularity of the vampire, new werewolf novels have appeared annually and some, such as whitney streiber s wolfen have become popular movies. gary brandner s the howling led to no less than five sequels, most of which were made into movies. the lycanthropy/shape-shifting theme also was prominent in movies like the cat people, which features a woman able to transform into a panther. sources: baring-gould, sabine. the book of were-wolves. london, 1965; new york: causeway books, 1973. cooper, basil. the werewolf in legend, fact and art. new york: st. martin s press, 1977. douglas, adam. the beast within: man, myths and werewolves. london: c

ct and art. new york: st. martin s press, 1977. douglas, adam. the beast within: man, myths and werewolves. london: chapmans, 1992. reprint. london: orion, 1993. dunn, charles w. the foundling and the werewolf: a literary- historical study of guillaume de palerne. toronto: university of toronto press, 1960. eisler, robert. man into wolf: an anthropological interpretation of sadism, masochism, and lycanthropy. santa barbara, calif: ross erikson, 1978. gesell, arnold. wolf-child and human child. london: harper/ methuen, 1941. hamel, frank. human animals. london, 1915. university books, 1969. kaigh, frederick. witchcraft& magic of africa. london: richard lesley, 1947. maclean, charles. the wolf children. hill& wang, 1978. noll, richard. vampires, werewolves, and demons. new york: brunner/maze

a wolf by name but called it grey one or old grey; speaking its name was seen as unlucky. the wolf is featured in roman mythology in the story of romulus and remus, and throughout history there have been stories of feral children.orphans reared by wolves. for a modern case, see charles maclean, the wolf children (1978. as the werewolf the wolf was the most popular animal mentioned in accounts of lycanthropy. wolfsohn, alfred (1896.1962) german singing teacher who ran a school of psychophysical vocal development in england during the 1940s and 1950s and revived legends of the occult power of sound. during world war i he served in the trenches and suffered a breakdown; he was haunted by the sound of a voice calling for help. when the nazis came to power, he was deeply impressed by the evil

FRATER TENEBROUS CULTS OF CTHULHU

master in haiti in 1963. in his study of modern-day voodoo, cults of the shadow, kenneth grant describes a ritual practised by the cult with the intention of making contact with the deep ones at a deserted lake in wisconsin, the cult of the deep ones flourishes in an atmosphere of moisture and coldness, the exact opposite of the fire and heat generated by the initial ceremonies which include the lycanthropic rites that evoke the inhabitants of the lake. the participants at this stage actually immerse themselves in the ice-cold water where a transference of sex-magical energy occurs between priests and priestesses while in that element. 10 through the use of this magical rite, bertiaux claims to have established contact with these creatures, which assume an almost tangible substance. perha

GILBERT THE SORCERER AND HIS APPRENTICE

r persons. i do not say the stories are true, but i know that they are very widely believed. and as for the tales of witches who became hares and wolves, i have myself seen in the salpetriere hospital in paris epileptic and hysteric patients who were fully convinced that they were animals, and imitated animal cries and motions with curious exactness, to say nothing of the curious disease known as lycanthropy. true we do not burn witches nowadays, even if we do more or less believe in them. the manners of today are less brutal. but in england they are sorely harried by the police, though the statute is only directed against fraud and imposture. a witch then, being the derivation of the word a wise woman, who used formulae of consecration, or as we should142 the sorcererand his apprenticesay

GOETIA LUCIFERIAN

nd even hell is no new theory. the hebrews believed that the mirror was a gateway into the caves of lilith and her succubi offspring. young women were discouraged from using mirrors for this reason, lest they become possessed by the demoness, who will drive them to sexual acts with sleeping men. the black mirror is considered also a tool for atavistic resurgence that the demons of the mind or the lycanthropic state may be brought out by enchanting the self to open the imagination to images in the reflection. the black mirror in the work of the goetia is used as a tool to communicate with the bound spirit or familiar after initial evocation. the sorcerer who summons the angel or demon may bind it accordingly to the vessel, and at a later time evoke the spirit again and use the black mirror

ing been bound to the earth, has taken forth and absorbed the shades of the wolf thus upon request marchosias will take upon a human form. marchosias is a fallen angel who is a strong fighter who was of the order of dominions. he governs 30 legions of spirits, when summoned by solomon, he told after 1,200 years he had hopes to return to the seventh throne. marchosias teaches and initiates through lycanthropy and astral shape shifting, as well as war and combat techniques. 54 j stolas stolas also called stolos is the thirty-sixth spirit who is a great and powerful prince. he appears in the form of a mighty raven, who also takes the shape of a man. stolas teaches the ancient art of astronomy and herbalism. he inspires the magician the instinct of wort cunning, the art of the wise. stolas gov

d on instinctual assumption, specifically to seek out serpents if one seeks one by chance! andras being a great marquis, andras appears as an angel with a head like a black night raven, who rides upon a black wolf and holds a sharp and cruel sword which is covered in purple flames. andras is a spirit and guide of the dead, and of infernal initiation. he teaches the assumption of bestial forms, of lycanthropy and astral transformation. he also sows discords and destroys enemies of the sorcerer. he is a spirit of death, and will slay many by natural means. andras governs 30 legions of spirits and brings the magician the power of the shades of which he commands. 68 haures hauras/havres/flauros is the sixty-fourth spirit appears as a leopard, vicious and aggressive who by the will of the magic

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

and the \yerewolf in hartshorne's anc. metr. tales. wolf. bear. cat. 1097 iilve, her daughters marer (nightmares. thiele 1, 133 remarks, that the werewolf goes in human shape by day, yet so that his eyebrows grow together over the nose/ but at a certain time ofnight he turns into a three-legged dog, and can only be set free by some one calling him 'werewolf' burchard's account also seems to make lycanthropy something innate to man (see suppl) that a change of the human form into that of the hear should also be familiar to norse antiquity, is no surprising thing, as that animal was considered rational (reinh, app. on p. ivi, and held in high esteem, p. 667. finnbogi talks to him, and calls him hessi, finnb. saga p. 246. a danish song makes the transformation take place by tying an iron col

INFERNAL SABBAT LIVE

awaken each with the black flame of perception and self-love, while the vampyric archetype announces the communion of the cthonic forces of the earth, the demonium of the earth. this ritual is thus in two parts i the ritual of lucifer ii- the ritual of lilith join with us, summon with us awaken the black light and master the primal darkness! designed to induce the symbolic role of the vampyre and lycanthrope in modern society an unchaining of the restrictive thinking and restrictive cultures. this ritual of chaos is meant to unleash a demonic state in those who take part in this working. this public performance is a luciferian awakening of the senses, to summon those very forces which society generally shuns. musickally psychonaut 75 is an industrial and ritualistic band which embodies the

LUCIFERIAN SORCERY

n of such that one becomes as shaitan or lucifer itself. the witches sabbat itself emerged from the dreams of the profane, those who knew not the ways of the cunning folk and their work. it was because of the times of persecution that many kept their art secret, working and weaving their webs of sorcery and magickal illumination unseen by outside folk. the sabbat is the meeting place of the feri, lycanthrope, vampire and the sorcerer s shades which act as familiars. it is the great manifestation of the hidden law, and that we may, by imagination, become lucifer in our self. it is through the chalice of lilith, revealed as babalon, that we seek the union of the goddess. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be consid

t beauty be revealed. it is by this simple yet important act which will lead one to the initiation of belial, or mastery of the earth. belial is itself, the fallen angel who masters the beasts of the world, the mountains and the forests along with azazel. it is though this exercise of invoking the green man or green woman, that one may proceed later to darker areas of bestial exploration, such as lycanthropy and spiritual transformations of mind above flesh. the union of both brings the announcement of our becoming in the world of manes and shades of the dead. the daemonic aspects of the witches sabbat path are quite real, however once one evokes and invokes the spirit of these dark lords shall they be revealed as positive. the christian inversion of pagan gods is only visible on the surfa

ent of the sigil, forgotten through the act of focus, will the atavistic aspect be called from this very force. if the desire is exterior, familiars and atavistic forms attributed by the mind will make manifest by the subconscious to conscious will that desire. if interior, the atavistic familiar shall bring to the surface or find the proper circuits to allow this manifestation or self-evolution. lycanthropy and astral vampiric transformation occur in this same exact way. once you have explored and mastered this, can much more dangerous workings be undertaken. the following is an exercise in daemonic awakening, from which a sigil working involving the infernal god forms of self-evolution and initiation. the sigils were created by writing the names in arabic, and then reassembling them in a

invocation in the supplication of a force, to bring it in and absorb it. some consider this predatory spiritualism which is related to astral vampirism. ka the vital force of life which is related to ba. ka may be seen as the holy guardian angel, the spirit of light and perfection in itself. 35 kapala- human skull cap consecrated as a drinking cup or chalice. pathally used in tibetan chod rites. lycanthropy assumption of astral and conscious transformation in to an animal form. used in dreaming projection and atavistic rituals. manes the shadow of the dead, spirit forms which may be controlled and absorbed by the sorcerer s own astral body. one may feed the servitors themselves from this, that they may take their shadow and from your will form their shapes in darkness in whatever fashion

et the deep desire, thanatos is the gateway therefore. theurgy holy or high magick, practiced originally or defined by the egyptian platonists which commune with beneficial spirits is sought. this is a part of the great work of communion with the holy guardian angel, and greater servitor or familiar. vampirism a secret art of predatory spiritualism, which involves astral projection and aspects of lycanthropy, communion with the dead and necromantic workin tluciferian sorcery and set- typhon by michael w. ford first written in 2003 and updated january 2006 suti (set) and the devil-forms of ancient egypt i am the crocodile-god (sebak) who dwelleth amid his terrors. i am the crocodile-god and i seize (my prey) like a ravening beast transformation into the crocodile-god from the egyptian book

MAGIC AND SPELLS

te a mental ward, a spell-like ability to grant someone you touch a resistance bonus on her next will saving throw equal to your level +2. activating this power is a standard action. the mental ward is an abjuration effect with a duration of 1 hour that is usable once per day. nobility domain' deities: eilistraee, hathor, malar, sehanine moonbow, sel ne, sharindlar. granted power: turn or destroy lycanthropes as a good cleric turns or destroys undead. you can use this ability a total number of times. per day equal to three+ your charisma modifier. deities: horus-re, lathander, milil, nobanion, red knight, siamorphe. granted power: you have the spell-like ability to inspire allies, giving them a +2 morale bonus on saving throws, attack rolls, ability checks, skill checks, and weapon damage

omponents: v, s, m/df casting time: 1 action range: close (25 ft+ 5 ft./2 levels) area: cone duration: 1 minute/level (d) saving throw: none or will negates (see text) spell resistance: no a cone of pale moonlight springs from your hand. on your turn each round, you can change the direction the cone points. light from a moonbeam does not adversely affect creatures that are sensitive to light, but lycanthropes in humanoid form caught in the cone must make will saves to avoid involuntarily assuming their animal forms. lycanthropes in animal form can change out of it on their next turn (spending a round in animal form. however, if they are still in the area of the spell, they must succeed at a will save to do so. once a lycanthrope successfully saves against moonbeam, it is not affected by an

MASTERING WITCHCRAFT

of demonic or elemental nature. tradition has it that when a habitue of "sending forth the fetch" happens to die, the vampire or werewolf personality can live on as a self-perpetuating robot, a psychic fragment of the original owner, maintaining its existence by feeding upon the magnetism of the unsuspecting living while they sleep. this witch practice has given rise to that body of lore known as lycanthropy, complete with all its traditional methods of dispatching such creatures- wooden stakes, silver bullets, and the like. should a projected witch fetch assume any degree of materialization, it can in many cases be as vulnerable as the sleeping body of the projector itself, often transferring any wounds inflicted upon it back to its parent body by means of the process of repercussion. bec

MICHAEL FORD A RITE OF THE WEREWOLF

ccessor of the ancient mysteries and wisdom-teaching, or whether, by failing so to do, it will undergo the inevitable fate of everything that is but a form from which its native spirit has departmsl i s h i n g 2 a rite of the werewolf the going forth to the infernal sabbat by michael w. ford, akhtya seker arimanius once the sorcerer has undertaken the self-initiation ritual entitled, a ritual of lycanthropy 1 in both parts, and he has visualized perfectly his werewolf shadow, or that similar beast of sorcerer, he has entered into the pact of the devil, the black man of the sabbat. it is the passing of that rite of initiation that will prepare the witch to travel forth to the infernal sabbat, symbolized as the persian arezura, the place in the north, the gates of hell. let the practitioner

his process and act is not hidden by any one school, or so-called exclusive coven of witches or teachings. the answers, as robert cochrane has written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being central to the soul in itself. the buddhist will sometimes move through a form of lycanthropy of different animals, sometimes falling into meditation, leaving the flesh and blood to later return from trance. the sabbat, no matter what inspiration may create, does the same end. the black mass in specific has long held traditions of lycanthropy and 3the encyclopedia of psychoactive drugs: flowering plants: magic in bloom. mendelson, jack, m.d. and mello, nancy, phd. new york: che

aring a chasuble who read from a book bound in wolf s skin, which contained pages red, white and black. in commentarius de praecipibus divinationum generibus (1560) by casper peucer wrote of a story from latvia, of when werewolves take their forms to walk at night with the devil. the sorcerers are summoned to a conclave where all transform and go forth by night. the writer jean de nyauld in de la lycanthropie and metamorphosis and ecstasy and witches makes reference to an ointment with the following ingredients: the fat of a child (take away christian paranoia= animal fat, juice of water parsnip, soot and deadly nightshade. the unguent which was smeared on the inner thigh contained belladonna, this was said to create flying sensations. a document from the sloane ms. british museum and publ

ill increase ten fold. as your senses are all alive, your face becomes an entangled snout, with your sense of smell becoming more and more intense. in a matter of moments your transformation into a great gray werewolf will be complete, you may walk to the woods or simply lay down to a meditative sleep record your dreams and experiences with as much detail as you can upon waking. a second level of lycanthropy is also the changing of various parts of the body according to your will and going forth in the dream or in a meditative state in the ritual chamber. some will take different parts of animals and go forth in a dreaming state, awakening with detail experiences, and having the attributes of the animal parts they formed. another more intense area of the transformative state is from human

MICHAEL FORD WITCHMOON

chcraft and the zos kia cultus all holds a great line feeding each gnosis. take from it what you will but never sacrifice hard work and hard training for an easy out. once such a mistake is made, your very self is fodder for choronzon. a final note: approach the sorcery outlined in these pages through the art, it is a key to much more that awaits those who turn the key. 7 7 chapter one vampyrism, lycanthropy and the dead vampirism and lycanthropy, a fleshing or manifestation of daemonic energies. the shadowside has long been hidden from the basic study of magick on any serious level. the inherent goal of magick is to awaken and explore the self, progression, evolution and individual power. this is gained from first hand experience and study. the path of the sorcerer is never an easy or saf

rent goal of magick is to awaken and explore the self, progression, evolution and individual power. this is gained from first hand experience and study. the path of the sorcerer is never an easy or safe one, many of the greatest dangers exist in the subconscious realm. vampirism has existed and grown in the european psyche for generations, stretching some thousands of years. the same is true with lycanthropy, shape shifting and the darker aspects of witchcraft. lycanthropy is closely connected with the dual aspects of sex and death, as is vampirism. the lunar current which the sorcerer opens and becomes aligned with is based on the aspect of hidden desire and lustful atavisms which manifest in the spirit and form of a wolf, owl, cat and other such animal. lycanthropy can be a useful exerci

the finest forms of existence. the shadows in the night which glow under the moon exist to dance with you, to guide towards a glimpse of the night of pan, to gather on the astral plane at the witches' sabbath. come close, if your will is against it much is deadly, however with pleasure and the glowing lamp of strength all is possible. come within the night side, where varcolaci await. vampirism, lycanthropy and european folklore for thousands of years there have been tales of beasts haunting the countryside by night, demons which stalk the roads and pathways of the forests. corpses who enter the chambers of the sleeping for sexual congress. the wild hunt which rides the northern skies in the autumn, searching for souls to join their ghastly celebrations. the undead in european folklore ar

such creatures is frequently encountered. it so seemed that these beings were spawn of hel (2, of which many could not escape from their graves and existed in a similar way to central european nosferatu, nachzehrer and so on. such creatures in norse mythology were called "haugbui" which translates to "barrow, being mound dweller. germany holds a large amount of folklore relating to vampirism and lycanthropy, austria has the demonic perchten, the british isles the female vampires glaistigs. much has grown from such legends and myths, some of which is truth and some of which is something beyond. symbolism is of great significance in magick because the individual seeks to enter, take hold and mold the clay of life around him/her. germany gives us the vampire races of nachzehrer, nachttoter

lustful unions of demonic passion. the individual, who seeks to explore and envelop the self within the shadows of vampiric sorcery, must be willing to become as those nocturnal archetypes which hide within their subconscious. you must embrace that within your deepest self, which is ever changing. in other words, take upon your conscious what is fitting to your personality and self. vampirism and lycanthropy is the most dangerous path to take on magickally, as it invites the dark arms of the black eagle and thanatos. proceed with caution. when i began focusing on the archetypes and symbols of vampirism i began drawing connections to the system of shape shifting according to the nature of the vampire presented. for example, a tale of female vampires would give them the astral form of a cat

er desires out on flesh instead of a subconscious dream situation. such an individual would lack self control and the need for balance and understanding. for the sorcerer, it is known that natural instincts of hunting and survival are not to be repressed and ignored, but rather should be explored and understood, for a significant part of the individuals make up lies in those hidden corridors. the lycanthropic strain of humanity lies in its hidden urges and primal desires. english sorcerer and artist austin osman spare (3) brilliantly structured a system based on belief and loose bonds. atavistic resurgence is the act of bringing forth primal desires via the subconscious, wherein such desires manifest and sometimes breed into monsters. it is up to the individual to build a great amount of s

mal desires. english sorcerer and artist austin osman spare (3) brilliantly structured a system based on belief and loose bonds. atavistic resurgence is the act of bringing forth primal desires via the subconscious, wherein such desires manifest and sometimes breed into monsters. it is up to the individual to build a great amount of strength to confront, understand and control such energies. many lycanthropic urges manifest in violent sexual activity, wherein all honesty is present and a pure aspect of psychic make up is understood. blood and sexual congress have long been interpreted as animalistic lust, resulting in the creation of psychic bonds between the individuals involved. countess elizabeth bathory (4) often would stick pins and cut the flesh of her young victims after beating the

for flesh and power. many werewolves of this culture had titles as sinfjotle (he with yellow paws, hjarulv (sword wolf) and kveldulf (evening wolf. it is possible for one to assume the form of the wold during astral projection. the transformation on the astral plane permits intensely surreal experiences. the hunt in the dead of night is one of the most significant of htese experiences. details on lycanthropic transformation are given later in this book. the wolf girdle would often give the individual the power to alter his/her form into a beast. this method, which would require an atavism working, would cause the individual to feel a large shadow move within him/her and become one with their mind. the beast would transform the flesh and spirit into an enormous wolf, hungering for blood and

alled himself herren or the lord of the forest. he offered the two teenage boys individual power, based on their will alone. once they accepted, herren, with the lips of the dead, kissed each forehead of the two and sealed it by cutting a small sigil in the form of a crescent moon on their thighs. herren then gave each boy a wolfskin belt and an ointment. he then gave to them the verbal ritual of lycanthropic power, the strength and success of which depended on their own judgment and will. he told each boy to grow their left thumbnail long and in the night of full moon to begin invoking the power of the wolf spirit. the lord of the forest (5) then disappeared never to be heard from again. the two teenagers embarked upon a great killing spree, eventually being caught and executed for their

of which depended on their own judgment and will. he told each boy to grow their left thumbnail long and in the night of full moon to begin invoking the power of the wolf spirit. the lord of the forest (5) then disappeared never to be heard from again. the two teenagers embarked upon a great killing spree, eventually being caught and executed for their murderous acts. peter stubb was also a known lycanthrope who lived in germany in the 15th century. stubb claimed that the "devil" had given him a belt made of wolf skin( 6, which he would put on and then transform into a wolf. he murdered numerous people until he was caught and executed as well. no one ever found the belt made of wolf skin. 15 15 this is an excerpt from a german pamphlet spreading the evils of lycanthropy several hundred yea

ful. stubbe beell was also victim of her 16 16 fathers' lustful desires, not even she was free from his perversion and desire. at one length the devil sent unto stubbe peeter a succubus, elemental who was in flesh a beautiful and surreal woman. this woman was with him for seven years, and once her purpose unto stubbe was served, she disappeared. this did not falter stubbe peeter, he continued his lycanthropic changes and began shedding blood each day. the following matter doth stand as a special note of the wickedness of this abominable sorcerer. he beheld a proper youth for a son, begotten as a young man. in this lad he took to much joy, commonly calling him his heart's ease. yet as he favored his son the beast within took over and he spilt the blood of his only male child. one day he too

ed his son the beast within took over and he spilt the blood of his only male child. one day he took his son into a field and told him he would return. suddenly a hulking shadow of a wolf encountered his own son and cruelly slew him. once the horrid deed was done, the wolf cracked open the skull of the boy and ate his brains. his career lasted many years, filled with violence, murder and devilish lycanthropy and sorcery. soon the towns of cologne, bedburg and sperad, seeing themselves so grievously endangered, plagued and utterly terrified, ensued upon a hunt of this beast. at last they were able to catch this beast, who took the wolf girdle off and returned to human form. the hunters thought it was some devil in human form, however they soon learned of his home nearby and that he had live

ven maleficia (7) to not condone violence or harm to others, but to present the choice of shadow exploration and individual understanding and power. there is no seeking of members, as they are few and hidden, like the dream of blue ice which forms on the windows on a cold night. there is no set temple, beyond the individuals who practice upon their own will and desire. the result of the misuse of lycanthropic power is always negative to the sorcerer if used out of the law of "do what thou wilt. in other words if it trespasses on another individual's rights of life and joy then it is wrong, unless provoked or within a magickal combat aspect. our witch- dreams are walking in the rows of the night. forever. astral vampirism and lycanthropy can be obtained once the warlock and witch are capabl

azazel who brought us to the gates of becoming. i am both shadow and light, i shall go forth in dream and waking flesh infernal- the earthly demonic sabbat the descent of the luciferian self (spirit) unto the darkness of set the peacock cloaked essence of the serpent. the infernal sabbat is the earthly gathering of the shades of the dead, those under the watch of azrail, of vampyric congress and lycanthropic transformation. it is the forbidden mysteries of the kingdom of shadows, the very gateway of the abyss, of anubis. the infernal sabbat may be performed and experienced on two levels simultaneously; in the spirit and dreaming aspect from which the shades of the dead join with the living, as well as in waking as a form of the liberating black mass or similar rite of the adversary. it is

aspect of the daemon/spirit as a path of self. two: path of shaitan the adversary: this is the self-invoked transformation of the devil of the earth the fire djinn-seraph iblis/azazel who brought the black flame unto humanity. shaitan is the path of luciferian self-liberation from which we grow and expand consciousness, from this path we develop in the darkness and shadow of self. three: path of lycanthropic transformation -meditation unto the transformative state of the werewolf. perform a ritual of the devil s skin. the ritual will project into dreams the state of the beast. meditate, imagine and visualize the stages of transformation before dreaming. keep a detailed journal of visions, desires thoughts and difference between this lycanthropic state and normal waking. four: path of noct

ed i knew there could be much danger, since they could not control or understand themselves. even though we were celebrating, choronzon always is waiting to devour. many of the witches and demonic shapes began joining hands and circling the bonfire. i heard the flutes of pan echoing around us. drums, repetitive and steady, sounded fast around us as well. the musick and energy hurled us all into a lycanthropic frenzy. each of us began celebrating in our own individual ways, some in sexual congress, some by dancing, many floating in the sky with a moon right above us. i had always wanted to know why the moon on the witches sabbat gathering was always above us, though in any other astral travels it was always below us. i feel at this time, when the sabbath is called we are still in the earth

us symbolised by the night sky or space. the adventure of exploration is the secret of the development of the individual sorcerer. animal atavisms which inhabit the human brain can be categorized as two types. some typify forms of pre-human consciousness; other strains have linked themselves with the human psyche and genetics. in the final analysis either kind can be defined as totems by shamans. lycanthropy is nothing more than rites of atavistic resurgence, either on a dream level, in which the egyptians were so skilled; or upon the waking level: as when strength or stealth are obtained or invoked during moments of dire need. austin osman spare's image of "nu moon rite (illustrated in kenneth grant's "aleister crowley and the hidden god, published by skoob) holds significant keys to atav

fest in due course. the lunar aspect of the formula is essential, as the birth force. the balanced formula conjoins the sun (male energy) and moon (female energy) for creation and birth. the nu moon rite was constructed after the image of aos for the use of awakening sleeping atavisms, for purposes of obtaining strength, stealth, introspection or magickal knowledge. the ritual involves the use of lycanthropic masks. the mask should be made or accented by yourself and should be made to symbolize the essence of the atavism you wish to awaken. approach the rite with incense and any trappings which would add to this context of ritualistic lycanthropy "black streamed mother of night, casting transparent enveloping shadows veiling the secrets of infinite space beneath the flames of your sabbath

act as a subconscious messenger, focused on one object or goal which is the desire. it is for this reason that one does not become allow any particular elemental spirit to develop to the point where it can obsess the mind. if allowed to do so the elemental can wreak havoc on many levels, causing a growing form of madness, for which choronzon awaits. 115 115 chapter four rituals of the red temple lycanthropy and the witches moon the following chapter deals with potent and potentially dangerous rituals. these workings are designed in accord with a formula, permitting the individual to awaken and control lycanthropic and beast like atavisms which lay dormant in the mind. the purpose is not by any means to propagate violence but to present useful path workings for the sorcerer. thus they nay

r and mis-understanding. many of these rites may be performed either in chambers, caves, woods or fields when the moon is waxing in the night sky. it is of highest importance that you have the privacy to enter these states in peace, with no uninitiated people disturbing you. such workings require utmost concentration and would therefore be ruined if interrupted. these beginning rites are based on lycanthropy, however their real significance concerns finding ones individual animal atavism. lying dormant in the sorcerers brain is an animal power suitable for atavistic exploration. this could be a tiger, eagle, fox, raven, wolf or some other creature. you are encouraged to find which suits your own needs and desires. the most important thing in magick is that you learn from and of yourself th

l moon. the reasoning behind this is that the moon in its various phases affects water in numerous ways. as humans are around ninety percent water it is obvious enough that we can be affected to. the trick if you will is to make this work for the sorcerer. this rite may be performed indoors in a suitable chamber, decorated for this particular working, or outdoors where privacy can be had. if this lycanthropic ritual is to be worked outdoors, it is strongly recommended that you build your own altar in the forest. above the altar, on the tree chosen, a sigil designed to signify the wolf spirit you are to invoke. you should have the following items on the altar once it is prepared: athame, sword, wand, chalice and inverted pentagram a special sigil designed to invoke the werewolf atavism whic

MICHAEL W FORD THE VAMPIRE GATE

y. balance and know your limitations. astral forms- hag sexual desire the hag inspires nightmares and the vampire who projects in this form causes terror in the victim which spills out astral energy, the hag then drains this energy before releasing and flying out. think about your flesh wrinkling, graying in color, eyes burning black. wolf or werewolf-intense sexual desire and lust or aggression. lycanthropy is aggression and sexual desire, the form of the werewolf will cause panic when chasing your victim in the nightmare. once you gain proximity their terror will spill over astral energy which 38 you can devour return to shadow and leave the nightmare. varcolaci wolf/bat/dragon combination- spiritual hunger, desire for continued existence. the old romanian varcolaci is the astral body of

MICHAEL W FORD NOX UMBRA

ct and make flesh to that which i so desire "so it is done" phenomena- room grew colder, a shadow seemed to envelope us. adrian was very happy, pointing at the skull, we then each kissed the skull in the honor of the dead, to the honor of lilith/hecate and azrail. the mask/daemon fetish was placed back upon the wall near the altar mirror. closed the circle and the ritual was complete. a ritual of lycanthropy part one when one prepares for the nocturnal essence of transformation, a decision to explore the bestial aspects of the mind may be considered. the werewolf since medieval times (and earlier) is a most feared demonic essence, known as the lord of the forest. the atavistic elementals within our own flesh is a gateway of transformation, the ecstasies contained therein and our own means

n who holds the flame of self-perception, we to sip from the skull-cup of the dead, of hecate. noctulia- hecate is the goddess robed in black, perched upon her shoulder a raven. she appears before the circle, as the encirclement of our being, the gate-keeper of the realms of the ghostroads and the dead. it is noctulia -hecate (named also lilith) whom we sing hymns of the night unto. the ritual of lycanthropy is a two part process. the first involves the making of a belt of symbolic wolf skin, and possibly obtaining a wolf, dog or coyote skull (if you had a loyal familiar as a dog which had passed, this is perhaps a wonderful way to honor it) the altar should be decorated in the sigils of the beast, the sign of hecate. the evocation dagger should also be upon the altar, with the coyote or d

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

a virgin of the undead and, her eyes burning with a dark desire, was forever more drawn back to the vampire s embrace. the only way to kill a vampire was to drive a sharp, pointed stake through its heart. the werewolf, a man who was transformed into a gigantic wolf under the influence of the full moon; tearing out the throats of his victims, and feasting on their blood. another name for this was lycanthropy. the werewolf was both man and monster the paradox. the fear of witchcraft most people are paranoid that you will use witchcraft either to gain control of them or place a curse upon their heads, and will know that sympathetic magic requires either an item of clothing etc, or a photo to make it work. it is for this reason that no-one will willingly hand over, or send you, anything which

ONYX TABLET OF SET

wards a member of the priesthood? do you think that they will be able to perceive you as such? what exactly is "evil? how would you respond if asked such a question over the media or during a lecture? of all the books that you have ever read- apart from the satanic bible, satanic rituals, and compleat witch, which do you consider to be the most valuable to a satanic magician? to a novice? what is lycanthropy? why is it important? how can you make use of it? what is the significance of the enochian keys? what is "magic? why is the satanist concerned with it? how does it tie in with what you would define as the "material" goals of the church of satan? as a priest or priestess iii, do you think you could recognize a magister iv or a magus v without being formally introduced? what do you think

PHOSPHORUS

the adversary, a dedication to invoking and communicating with the prince of darkness in its many forms, ala azothoz. set in relation to the luciferian sorcery and ones own self-initiation into the doctrine of shadow. an essay of relation between the two forces and how they are similar and different. 2. magickal assumption of the vampyre as a point of selftransformation, shape shifting and astral lycanthropy via nox umbra, see correlation between higher grades of toph and the botd. 3. the initiate will undergo the challenges of the necromantical flame, the becoming in the emerald flame of azrael and scribe their own self-designed grimoire of necromantic practice. 4. the guardian of the threshold satanas and the initiatic familiar. rites of phosphorus the initiation of the bloodied caul the

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

ss, and theologians have long debated about the transformation of nebuchadnezzar into a wild beast, which things merely prove that the eloquent doctor of hippo was unacquainted with magical secrets and that the theologians in question were not advanced far in exegesis. we are concerned in this chapter with different and more incredible marvels, which are at the same time incontestable. i refer to lycanthropy, or the nocturnal transformation of men into wolves, long celebrated in country tales of the twilight by the histories of werewolves. these accounts are so well attested that, with a view to their explanation, sceptical science has recourse to furious mania and masquerading as animals. but such hypotheses are puerile and account for nothing. let us turn elsewhere for the secret of the

RUBY TABLET OF SET

but let it suffice to broaden the perspective somewhat so that the stereotype should not be expected to be the real thing. let us remember and understand the nosferatu and his place in the darkness. that his life is endless is a reflection of the life which is yours to partake of. i would teach them and strengthen their will. that they and their blood may endure- the book of coming forth by night lycanthropic change if you expect to read that even a man who is pure of heart and says his prayers by night etc. can become a werewolf once a month, don't. any study of lycanthropy needs to be kept as far away from hollywood exploitation as possible. after all, those films were designed to produce money; this article is designed to provide insight. this is not to say you can't tune in the local v

ood exploitation as possible. after all, those films were designed to produce money; this article is designed to provide insight. this is not to say you can't tune in the local version of the saturday nightmare movie and enjoy the effects, mind you; just that the cinema is one thing and a serious study quite another. classification: v2- c5w- 1 author: james lewis iv date: october 23, xix subject: lycanthropy reading list: 8a, 8b, 8e, 8g like the vampire, the werewolf has a place in the histories of many countries. the documentation of specific instances was certainly not up to today's exacting standards, but nonetheless, reported cases remain in various texts along the way. herodotus, the greek historian whose name appears in a number of writings, himself wrote of the neuri, who change "on

nto the form of a wolf" for several days. this account, from the 5th century b.c.e, is one of a number that can be encountered [disclaimers were popular in that century, too: herodotus reported the story, but let it be known that he personally did not believe it] the first century of the common era saw satire exploiting the werewolf legends, and in the second century some roman doctors noted that lycanthropy was a mental disease and recommended venous phlebotomy as a prime treatment. the examples can go on and on. but what does a setian magician see in lycanthropy? let's look at a few different reasons for the legend of the werewolf. there is a grain of truth in most tales handed down over the aeons, and there are indications in that of the werewolf, also. for example, gould and pyle's exh

thereby indicating that his judges had a glimmering of the differences between black magic and delusions. although his confession was in accord with the popular notion of what a werewolf was, he was fortunate in that thought and not hysteria helped set his sentencing. this pariah, or one of the real versions of him, served an important purpose, that being to differentiate between a werewolf and a lycanthrope. mind now, there is a difference. the lycanthrope suffers from a mental aberration in which he believes himself to be a wolf; a werewolf lives generally in folklore as one turned physically into a wolf. the former, needless to say, is more common. with magic, all things are possible, and therefore it is now to lycanthropy we turn our gaze. lycanthropy, again, is a condition of the mind

anthropy we turn our gaze. lycanthropy, again, is a condition of the mind. such a state of thought processes is not unfamiliar to setians, the difference being that magicians control the new perspective if utilizing it in their magic. it becomes, if so used, a ritual preparation, and the aspect normally seen is changed to whatever the magician has formulated. it is important to point out that the lycanthropic transformation does not eradicate or overpower the other parts of being and awareness. these remain present, and control of the perspective can be returned to normal at will. i suspect that a number of cases of alleged possession in those performing occult rites result from a lack of awareness of the operator's options. it is extremely easy to get so caught up in a ritual work that th

s, you don't want to get so caught up in ritual that you discover a candle has fallen only when the altar is ablaze. a somewhat similar thing was the state of mind of the old norse berserker: the frenzy of these warriors, whether chemically or self-induced, was of such depth as to not allow the infliction of wounds to register on the mind. the berserker had one thought in mind: fight and kill] if lycanthropy is chosen as a magical working format, the less civilized parts of the being are allowed a greater play. like the ferocity of angered dragons and enraged lions, the lycanthropic transformation opens the door to a world of power unhindered by hesitancy or compunction. it is a highly useful method of working involving destruction and power rituals. along with being useful, it is also hig

tion ritual is done, the object of it usually deserves exactly what he gets, and what he gets is the unleashing of a force made all the greater by the foresight and selforder of the operator. take the time to objectively look at the overall workings of a destruction ritual in this context, and you will find a logical sequence that can lead only to potent results. the man-animal within us can find lycanthropy to be of immense and deep personal satisfaction. we no doubt still harbor within our genetic codings the memories of swift runnings and savage joys at catching and killing prey. the mental imagery of watching forest and jungle settings flash by, and the evoked odors of the chase and hot blood, can bring out the older being within and cause the muscles to tense with racial memories. if

e pentagram is opened. if seen, these transformations should be considered in the proper perspective and not be permitted to overpower the analytical thought processes. in other words, always keep both feet, or at least one, firmly on the ground. that way you will not be tempted to become lost in the mazes of the unsubstantial. are there werewolves among us? none that i personally know. are there lycanthropes? yes, in a highly specialized setian meaning of the word. the transformations of the being are useful assists to further insights into the utilization of the black flame of set. a priest of set i am a priest of set. i am a god among men, and still, i am a man. through time and space i move, and from wherever i have gone, change has occurred. i stretch out my will and touch the course

SALMANRUSHDIE THESATANICVERSES

en's television appeared to be exclusively populated by humanoid robots and creatures with metamorphic bodies, while the adult programmes offered a continual parade of the misshapen human by-products of the newest notions in modern medicine, and its accomplices, modern disease and war. a hospital in guyana had apparently preserved the body of a fully formed merman, complete with gills and scales. lycanthropy was on the increase in the scottish highlands. the genetic possibility of centaurs was being seriously discussed. a sex--change operation was shown- he was reminded of an execrable piece of poetry which jumpy joshi had hesitantly shown him at the shaandaar b and b. its name "i sing the body eclectic, was fully representative of the whole- but the fellow has a whole body, after all, sal

SATANIC BIBLE

ted to desire or be repelled, as the case may be, by his unconscious recognition of the change in woman's body chemistry. this is accomplished in the form of a sensory cue, which is olfactory in its nature. to go backwards, in what would amount to a return to the all-fours animal, would seem to be the best exercise for the conscious application of these powers, but to the squeamish might smack of lycanthropy. there is, however, an easier way, and that is to simply ascertain the dates and frequency of the menstrual cycle of the woman who is your target. it is immediately before and after the period itself that the average woman is most sexually approachable. therefore, the magician will find the sleep period during these times most effective for the instillation of thoughts or motivations o

SATANIC RITUALS

position: upright on a platform against the wall, her legs folded crosswise under her. the invocator and the participants wear black robes with open hoods revealing masks in the likenesses of various animals. entire animal heads made of papier-mache or other material can heighten the effectiveness. masks should be as representational as possible, the only exception the invocator, who appears as a lycanthropic half-man, half-beast he carries a heavy staff which he pounds on the ground when emphasizing portions of the litany. robes are mandatory: they represent a formal transition between beast and man. the ceremony is performed in a chamber with an open area large enough for all of the participants to gather in a semicircle. the priest and his assistants stand to either side of the altar du

SATANICON

tichrist..4 the ascension of satan in the third year of the age of evil..5 true xian creationism and the fall of man..6 the xian critique..7 the satanic creed..9 the precepts of evilution..9 the satanic philosophy of sexual love..10 book ii: the satanic philosophy. 11 infernal romance. 12 hellscapes and the rise of evil man. 12 creative darkness. 15 core theory and application of black magick. 16 lycanthropy..18 book iii: the satanic soul. 20 the articles and their arrangements..21 the satanic ritual..25 book iv: the satanic philosophy..27 pandemonium: the infernal hierarchy. 28 book v: the rituals of satanic proper. 29 the pact of satan. 30 the ritual of antichrist..33 -vi- preface to the original edition as we approach the dawning of the millennium, we will continue to see the rapid deca

those practices restricted or even forbidden by xianity, for example: masturbation (self-love; pornography (sexual love felt towards another; fornication (love without a contractual vow; sodomy (variant intercourse; sad0-masochism (exaggerated/active dominant-passive love, and various other aberrations. beyond the pleasures cited, we may ritually engage in infernal bestiality and perverse fantasy lycanthropic sexual love between wolves and non-altered satanists; and pseudo-sex with demons popularly known as incubi and succubae. yes we are sexual beings, and the love-based creed of xianity chooses to impede those various, natural aspects of ourselves which serve to express our love to our greatest loves: our mates. sexual experience and pleasure has always been, and always will be, complete

e began to arouse fear and suspicion. there was a plot to tear it down and imprison the beast. finally, after several unsuccessful attempts, the perpetrators secured devaxcus librt. eventually, at the end of time, devaxcus librt will break the chains which bind him (the widespread re-embrace of evil) and then proceed to wage a furious war (armageddon) against his spiritual adversaries. archetypal lycanthropy is a return to the noble and fierce attributes of devaxcus librt, which when experienced, unleashes the beast again upon the earth -15- creative darkness creative darkness is the term which describes this order of black magick which consists of two (2) essential elements: inner magical art: ima describes the celebrant s regression to an emotionally base state. his imagination is operat

elements which are the outer magickal art formulae: 1 the satanist(s) must have profound confidence in the efficacy of the spell or curse. 2 in most cases there must be inducement of strategically-placed suggestion on a repetitive basis. 3 there must be symbolism which reinforces the spell or curse. core theory and application of black magick satanicon black magick and its rituals (excepting its lycanthropy rites) are best performed at the witching hour (midnight) and at the darkest hour before dawn. symbolically these are the peak times for the practice of sorcery. the effecting of results through the rituals of black magick are two-fold (ritualistic and worldly, which leads us initially to an examination of a popular theory today that presents a view of what is necessary to initiate eff

rse, then you re justified; and in that justification lies punishment for the guilty. the essence of these black magickal theories of the antichrist religion are in alliance with natural law: the predator who is aware and intelligent knows how to use the varied tools which target and stimulate the imaginations and emotions of others; that which causes others to react according to his desires -18- lycanthropy the accepted definition of lycanthropy is: a person who imagines himself to be a wolf because of a mental disorder; or one who effects change through the practice of sorcery. lycanthropy has always been a phenomenon associated with adepts of the black arts. success in effecting transformation requires an application of certain knowledge, which if properly applied, triggers the change

tuation which the civilized, or reasonable mind, can no longer cope with. the results of this phenomenon typically are degenerated situations; chaotic situations, and in extreme cases, violent crime. acknowledging this, we the satanic, the rebellious, would benefit by allowing the beast within time and freedom to express itself within the confines of the black chapel or some other suitable place. lycanthropy may be classified as a form of psychodrama, which is dominated by the prevalent emotion at any particular time. the build-up of emotion and tension from life s daily stressors such as relationships work situations, paying the bills, etc, is a very good reason for venting the emotions a very good reason for regressing into the most depraved and unprincipled animal; not only for self-awa

the wolf as a symbol for man s untamed nature is most appropriate. man s lupine disposition has been horribly attacked by xianity for centuries. these teachers of loathsome repression are the descendents of devaxcus librt s original jailers, and they are the same: they hate the natural aspects of themselves and others and they spread the sickness of id repression. o how i loathe them! the satanic lycanthrope recognizes his id for what it is, and as devaxcus librt will free himself from his captors chains, so shall the evolving satanist! evil man shall smash the chains through knowledge and practice, and he will affect the release of the beast, becoming the wolf who will finally be free to roam, lust and kill as he desires. he is his own master, the mysterious dweller in darkness, and a ter

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

leprosy, which covers a person s skin with scales or ulcerations. loa a spirit that is thought to enter the devotee of the haitian voodoo, during a trance state, and believed to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of its characteristics. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, according to the algonqui

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

t, the harpy (half-woman, half-bird, and a host of other hybrid entities the vast majority unfavorably disposed toward humankind. and somewhere along the way, certain people developed a genetic disorder known as porphyria, which often brought about psychosis and an extreme hypersensitivity to sunlight, thereby suggesting that they were truly vampires. others succumbed to the mental illness called lycanthropy (from the greek, lykan, wolf, and thrope, man; literally, wolf man) in which people believed themselves to become actual werewolves. while many psychologists and anthropologists perceive the origin of humankind s fear of vampires, werewolves, and other bloodsucking monsters to lie in the ancient nightmares of stone age peoples, other researchers called cryptozoologists (from kryptos, g

. even the ancient gyspy folklore repeated by ankers, the heroine in the wolf man, was created by siodmak: even a man who s pure in heart and says his prayers at night, may become a wolf when the wolfbane blooms and the autumn moon is bright. just as certain humans imagine themselves to be vampires, others believe themselves to shapeshift into wolves. psychologists recognize a werewolf psychosis (lycanthropy or lupinomanis) in which persons so afflicted may believe that they change into a wolf at the full moon. those who are so disturbed may actually feel their fur growing, their fingernails becoming claws, their jaw lengthening, their canine teeth elongating. in their paper a case of lycanthropy, published in the american journal of psychiatry in 1977, psychiatrist harvey rosenstock and p

which is the plural of jinni. kabbalist/kabbalah jewish mystical teachings that are based on hidden meanings in the hebrew scriptures. can also be spelled cabala. from the hebrew qabbalah, meaning tradition, and from quibbel, to give, receive or accept, ultimately something that is handed down. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 112 mysterious creatures to transform into a wolf, and take on all of its characteristics. metrology the scientific system or study of measurements. from the greek metrologie, meaning theory of ratios and metron, or measure

leprosy, which covers a person s skin with scales or ulcerations. loa a spirit that is thought to enter the devotee of the haitian voodoo, during a trance state, and believed to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of its characteristics. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, according to the algonqui

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

eprosy, which covers a person fs skin with scales or ulcerations. loa a spirit that is thought to enter the devotee of the haitian voodoo, during a trance state, and believed to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of its characteristics. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, according to the algonqui

THE KEY TO THE MYSTERIES

esuits and the secret of their power. the bible tells us that king nebuchadnezzar, at the highest point of his power and his pride, was suddenly changed into a beast. he fled into savage places, began to eat grass, let his beard and hair grow, as well as his nails, and remained in this state for seven years. in our "dogme et rituel de la haute magie" we have said what we think of the mysteries of lycanthropy, or the metamorphosis of men into werewolves. everyone knows the fable of circe and understands its allegory. 270 the fatal ascendant of one person on another is the true wand of circe. one knows that almost all human physiognomies bear a resemblance to one animal or another, that is to say, the "signature" of a specialized instinct. now, instincts are balanced by contrary instincts, a

VOX SABBATUM

the witches sabbat 7 nose of a beak, burning eyes, long nails on the hands and feet, hair covering the body and strong like iron. in persia was a tribe of witches and sorcerers called the maskhara (revellers) who would use the counter clockwise dance and ointments containing henbane to produce the sensation of flying. these witches would sometimes blacken their faces and attribute the mind into a lycanthropic transformation, through the ecstasy of dance. the blackening of faces they were representing death and then reawakening, it is by a conceptual standpoint, an antinomian act which produces the mind aligning with the psyche encircling of self-deification. the peacock angel and black snake i was, and am now, and will continue unto eternity, ruling over all creatures and ordering the affa

mephistopheles, who came forth from the forest before him. the crossroads is the place where you visualize and focus your mind towards before sleep you may also visualize and x or a+ as the meeting place of the dreaming sabbat. the imagination is the ultimate key of the black magician or sorcerer who seeks to go forth to the sabbat it is the vehicle of self-assumption of deific forms or masks of lycanthropy. when preparing for the dream sabbat, decorate your temple or sleeping area in accordance with that which reminds you of a sabbat images from old grimoires, sigils, demonic images, masks or other elements which aid the working. the most important however is the control of the mind. sit comfortably before and clear all thoughts. begin a slow chant which you know that activates the imagi

estroy it and forget it the rite should then be enjoyed as a walking in the crossroads or inbetween worlds. the infernal sabbat and sexual magick sexual magick is significant in the witches sabbat as it allows liberation of self on numerous levels. if partners agree, sex magick may be a part of the rite itself either a luciferian (self-deification or high sorcery/magick) or infernal (low sorcery, lycanthropy. if used in the rite, you may complete the widdershins dance around the circle and then the couple may focus on sexual congress. with every movement, both will focus on the goal of the rite be it casting a spell or invoking a daemon into the minds of the practitioners. in the luciferian sabbat, the couple may use autoerotic techniques to invoke the azal ucel angel, their guide of the p

luciferian sabbat, the couple may use autoerotic techniques to invoke the azal ucel angel, their guide of the path (higher self or true will) or a mutual focus of sexual congress to summon forth the initiatic guide. as with the left hand path the witch or warlock will focus on self-directed energies stimulated by the activity, thus the imagination brought to a high level on concentration. sabbat lycanthropy is also useful in sexual magick. the practitioners will mentally and visually shape shift during their circle dance, from when the primal and bestial atavism is brought to the surface, they may unite in congress. demons have always been viewed as being able to participate in sabbatic rites throughout the middle ages. while this may indeed only be imagined in old christian levels, those

is lovers mouth. as described in a rite of the werewolf 14 the definition of the infernal sabbat is, the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. the infernal sabbat is one when the witches and sorcerers take to masks and imagined or visualized lycanthropy, when they are joined with the demons and other familiars around the circle, by dream or waking sabbat such is a reality which is very pertinent to the practitioner it is a vivifying and realistic experience, with results ending in the success of the desire. as an early latin tract indicates, the arras witches held numerous sexual relations with demons as described in the following fro

guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time vox sabbatum the witches sabbat 18 you may recite now the lord s prayer reversed, which is used also in rites of lycanthropy and other averse chthonic rites nema, live morf reviled tub. noitatpmet otni ton su dael dna su tsniaga ssapsert that meht evigrof ew sa, sessapsert ruo su evigrof dna. daerd yliad ruo yad siht su evig. nevaeh ni ti sa htrae ni enod eb lliw yht. emoc modgnik yht. eman yht ed dewollah, neveah ni tra hcihw rehtaf ruo. as to align further with the averse and liberating spirit of the sabba

rew lore cain was spawn. lilith-az then went forth and taught sexual copulations of demons and demonesses, instructing them in ways of magick and bearing lilitu or other demons by their sexual union. these fallen angels and beasts spawn dragon- children, who were in spirit form upon and under the earth. as more and more demons were created, lilith-az began to devour many of them, her vampyric and lycanthropic nature surfaced. lilith is the initiatory blood goddess of the path of black witchcraft, and the solar focus of the great work, that of lucifer. she wears a mask of beauty, from beneath is a beast .as also she wears a mask of the beast, from which under is that of divinity and beauty. those who focus on the initiatory work of lilith-az so invoke the bride of chaos in their name, the d

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